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EMMAN ƲEL, OR THE LOVE of CHRIST Explicated and Applied in his INCARNATION, Being made under the LAW, AND HIS SATISFACTION. IN XXX Sermons.
Preached by JOHN ROW, Miniſter of God's Word: AND Publiſhed by SAMUEL LEE.
LONDON, Printed for Francis Tyton Book-ſeller at the Three Daggers near the Inner Temple-Gate in Fleetſtreet. 1680.
THIS Treatiſe here preſented to thine eyes firſt ſounded in the ears of a gracious SoJohn Row. It was a Darling-child brought forth from a judicious head and a ſanctified heart. The Ancients compared John to the Eagle in the Viſion of Cherubims, becauſe ſoaring high in the contemplation of our Lords Divinity. Our John, as if he had lain in the boſom of that John, who lay in the boſom of our Saviour, hath ſweetly attempted to deſcant upBethlehem, and behold here one of the Shepherds of Zion ſings his Epiphonema to theirs, Glory to God in the higheſt. Indeed the union of two Natures in one Perſon, and of three Perſons in one Eſſence are Myſteries unJohn the beloved Diſciple could not unlooſe the ſeven Seals of theſe Myſteries, but muſt weep at the foot of the Lamb to do it. Yet what is to be believed, admired, adored, may and ought to be the ſubject of our moſt profound Meditations and
The Cherubims that ſtood looking down upon the crowned Mercy-ſeat might Jeruſalem;
Kidron and Olivet: let us a while ſtep into the Sanctuary, and ſtudy to grow in the Myſtery of the Father and of Chriſt, and pray that the Spirit would reveal in us what the Son hath revealed to us from the Father,
Did the Son of God come down from Heaven to earth, was it not to take the ſons of men from earth to Heaven? Did not the ſecond Perſon partake of the humane Nature, that we might partake of the Divine? He took not the perſons of Enoch, or Abraham, or Paul, that they only might be happy; but the nature of the firſt Adam, that all who by faith are united to the ſecond Adam in Grace, may triumph in Glory. Did not he lye in Davids Inn at Bethlehem, that we might lye in the Son of Davids manſions that are above in that Zion of Zions? Was not he made of a woman in Canaan to reſtore us to a better Paradiſe than what was loſt by the woman of Eden? Was not he made under the Law, that we might be new born under Grace? Was not he exalted
Joſephs Son, to ſpeak with reveJacob's? That Patriarch ſaw only a Viſion of Angels by ſtar-light; but we by this Ladaſcend up to the Angels themſelves, that are ſinging in the Noon of Glory. Was not his moſt preAlpha and Omega, who is beAbraham was, the firſt and the laſt, who is, was, and is to come, hath loved us, and waſhed us from our ſins in his own Blood, and hath made us Kings and Prieſts unto God, even his Father: to him be glory and dominion for ever and ever.
I ſhall not proceed by Arguments to evince this
Polyaenus in his Roman Stratagems is but a wrigling ſlowPelagius through the Britiſh Seas with whole folio's tyed about its neck, to lay its poiſonous eggs in our SeEurope hath ſweltred under more tearing ſcourges, bitter State-confuſions and convulſions, and dreadful ſhakings than Poland? where it had firſt principal vent and patronage. And how far the Belgian Lion hath had his nails pared, and his teeth knockt out by that hammer of Gods wrath in Europe ſince the pub
Bleſſed be God for the many Champions ſent out of Iſraels Camp againſt Goliah of Gath in the ReforBy which he is entred into the holy place, having obtained eternal redemption for us.
Verſ. 26. Who as he did appear to put away ſin by the ſacrifice of himſelf: ſo unto them that look for him, he will appear the ſecond time without ſin unto ſalvation.
Olivet; but when he hath perfected for ever them that are ſanctified by the preſentment of his Blood, and Interceſſion to the Father, will come again in all his Royalty, and receive us to the manſions pur
But not to prevent your progreſs from the threſhold into the lovely Building of this Treatiſe, compoſed by a Perſon of great worth and approbation in the ChurThomas Row, I ſhall ſuccinctly contract, and add ſomewhat of my own Obſervation, and then recommend you to God and the Word of his Grace.
Let me caſt all under theſe four Heads, his Perſo
His ſtature inclined to tallneſs, his viſage affable
As to his Studies, letting paſs the uſual Curſus in the Arts and Sciences, which he followed in the injoyPlato and the ſhades of the Academick walks. From the Grecian Schools he ſtept into the Roman Cloiſters to hear what they had to ſay, before the RePiſa, and conſiCodex, began to digeſt them into ſome Method. The Divines took example, and collected a Body of Sentences. Among whoſe numerous Gladiators, he moſt fancied the fencings of Aquinas, Bradwardin, Suarez, and Alvarez, being pleaſed with their reaſon, but not their ſubtilties, their ſub
Wherefore from the Papal Schools he went beyond
Athanaſius, Cyril, and Auſtin. Athanaſius he highly honoured for his notable Writings againſt the Arians, and his ſtrenuous Vindication of the Deity of Chriſt, and the Doctrine of the three Perſons by the holy Scriptures: and was wont to ſay, That he wrote ſo like an Apoſtle, that he was even raviſhed with him. Cyril he alſo greatly eſteemed for his Epheſine conflicts on the ſame account. Auſtin of the Latin Communion, he paſſed from Alexandria to Hippo, on purpoſe to ſee and diſcourſe with him becauſe of his ſhining holineſs, and eſpecially his irreſiſtible Defence of irreſiſtible Grace. And indeed I may add, there's no hearty Enemy of free Grace but ſuch as want it, and thoſe that feel its power in the heart, are its greateſt Lovers. His Book of the Trinity, though he judged ſomewhat obBaſil and the two Grecian Gregories, and indeed in whom he found aliquid Chriſti, ſomething to the honour of Chriſt, he would crown them with praiſes. For Chriſt was the chief ſcope of his mediZion more than in a Rock of Diamonds.
Theſe illuſtrious Truths about the Trinity and the Incarnation of our Lord he ſtiled Stars of the first magnitude, and indeed it may be juſtly added, they are the Sun of the Goſpel heavens, wherein he ſaid, he could meditate night and day: and ſometimes thought he was carried out too long; inſomuch that being in his Country-receſs, and upon the wing, as bath been obſerved, his nobler ſpirits towred up ſo high, as to leave his animal ſpirits bird-limed in a
Ariſtotle hit right when he placed happineſs in the contemplation of Truth. NeMinerva's Pillars, Ne plus ultrà, or, Nihil ſcitur: or to uſe Scripture-phraſe, That there is no finding out the Almighty to perfection in any of his ways or works. But our Contemplator, though he found new Regions of Light and Science above the Heavens, was humbled by ſearches, and exalted by humility, and did much condemn ſuch as dared to deBradwardin [Si non poſſis minimum, quomodo maximum.] If no Anatomiſt can unwinde the texture of the Brain of an Ant, or diſcover the wiſdom of that minute Inſect, how much leſs can any wade into, or feel the bottom of thoſe holy, precious, unfathomable depths of the Eternal God, whom the Heaven of heavens canBernard [Quomodo te ſi non meipſum.] The World is not yet come to an iſſue about the humane Soul, and why will they burn their wings at the rays of the inacceſſible Light? He then put his experimen[Scrutator Majeſtatis opprimetur à gloria.] He who charges the Seraphims of folly in compariſon with his infinite Wiſdom, might upon their crying, Holy, Holy, Holy, cauſe his Sinai-voice to ſound with imputations of grand
This holy man found the eye of his Soul more dazAgur, I am more brutiſh than any; or with that other Saint, I am like a Behemoth, a great beaſt before thee. But for points revealed in Scripture, he took more pecu[God manifeſt in the fleſh] in ſo plain and familiar a way, as the truth might bear, that weak capacities might gather ſtrength, and thoſe of greater light might find greater afflux of ſpiritual oyl to their Lamps from this OliveGethſemane along with our Thorn-crowned Lord through the dolorous way to the Paſſion-mount of Golgotha, and have found the Sympathy, Nails,
In the delivery of theſe and other great Doctrines of the Goſpel, that he gave in Precept to his Son, he gave in Preſident to others in imitation of Chriſt, who taught his Diſciples as they were able to bear both as to gradual matter, and as to a pleaſant form in apt ſimilitudes in his occaſional walkings, and constant heavenly teachings. Thus our Author eſteemed that character of an Orator to be no leſs uſeful than an[To teach, perſwade, and delight] to teach by cogent Arguments, to perſwade by inſinuating MoI have uſed ſimilitudes by my Servants the Prophets; and that the wiſe Preato find out acceptable words as well as words of truth, ſuch as might be like Apples of gold in Pictures of ſilver, as well as goads and nails faſtned by the Maſters of Aſſemblies: ſuch as may not ſo much pleaſe the ears as prick the heart, as Jerom gloſſes, Non placentia, ſed pungentia; adding further, Lachrymae auditorum, &c. The tears of Auditors are the Pearls of Preachers. Such did our
When near the time of taking his flight to Glory, having been verſed in the Divine Methods of the Holy Spirit in the communications of Grace, and the ſenſiCanaan above, he dived into the meditation of that Text of Paul [The time is ſhort] having prepared ſome heavenly NotiWe ſhould not deſire to continue longer in this world, than to glorifie God, and finiſh our given work, and be ready to ſay, Farewel Time, welcome bleſt Eternity: even ſo come Lord Jeſus, come quickly.
Thus this Evening-Star ſet in an Ocean of Joy, to ariſe a Morning-Star in the Eaſtern Ocean of Glory. But before his diſappearance, the frame of his Spirit being much agitated with ſollicitude about the Church of God, and particularly in this Land and Nation, uttered a Swan-like Song, teſtifying ſomewhat of a prophetick Spirit [If God begin to deliver his Church in an October, remember me] which how far began to be fulfilled in October 1678. the Saints ſurviving may give in evidence, and I humbly pray it may never end, though it may mix with ſome overZions full deliverance paſt.
Thus much of that holy Soul, I ſhall now conclude
To ſuch as are gone up to Injoyment, I might apply what's ſaid of Aſtraea, that when aſcending to HeaVia lactea, to illuminate the Followers of Juſtice in the ſame illuſtrious path to Happineſs. Lee's hear the Apoſtle: Remember them which have the rule over you,
Heb. 13.7. who have ſpoken to you the word of God, whoſe faith follow, conſidering the end of their converſation, Jeſus Chriſt the ſame yeſterday and to day and for ever. As to infirmities (for who is without them) imitate the Spirit of God in the New TeſtaJoſiah, his name was like precious Oyntment compoſed by the Art of the Apo
For ſuch as ſurvive, learn of the ſame Apoſtle, To obey them that have the rule over you,
Heb. 13.17. and ſubmit your ſelves; for they watch for your ſouls, as they that muſt give account, that they may do it with joy, and not with grief, for that's unprofitable for you. We beſeech you, brethren,
1 Theſſ. 5.12. to know them which labour among you, and are over you in the Lord, and admoniſh you, and eſteem them very highly in love for their works ſake, and be at peace among your ſelves.
Forget not, that when Moſes and Aaron were gone to Heaven from two diſtinct Mountains, God ſet apart Joſhua and Eleazar in two diſtinct Vallies to lead their ſurviving children into the Land of Promiſe: and withal told Joſhua,
Joſh. 1.5. There ſhall not any man be able
to ſtand before thee all the days of thy life: as I was with Moſes, I will be with thee; I will not fail thee, nor forſake thee. Nay what's doubly remarkable: Moſes could only lead them through the Wilderneſs, but Joſhua must bring them into Canaan. The Law can only ſchool us to Christ,
Joſhua that can ſafely bring us to the Eternal rest: and beſides its obſervable, we read of no murmurings under Joſhua, as formerMoſes. Thus God provides for his Church. When Elijah was rid into Heaven, Eliſha must follow in the power and ſpirit of Elias. When one ſtream is ſlid and ſhed into the Ocean, anoBoanerges and Barnabas together. Pray for the mantle, girdle, and bleſſing of Elijah, for the love of John, and the zeal of Paul, to twine hands together to draw Souls to Heaven: till the Beloved comes like a Roe or a young Hart upon the mountains of ſpices: till the ſhadows flee away: till the day dawn, and the Day-star ariſe in your hearts.
My prayer ſhall end with the ſame Apostle:
Now the God of peace that brought again from the dead our Lord Jeſus, that great Shepherd of the ſheep through the blood of the everlaſting Covenant, make you perfect in every good work to do his will, working in you that which is well pleaſing in his ſight through Jeſus Chriſt, to whom be glory for ever and ever. Amen.
Epheſ. 3. verſ. 17, 18, 19.That Chriſt may dwell in your hearts by faith; that ye being rooted and grounded in love,
May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height:
And to know the love of Chriſt which paſſeth know
ledge.
THE work of a Chriſtian lyes eſpecially in two things: Firſt, in the ſtudy of himſelf; ſecondly, in the ſtudy of Chriſt. The ſtudy of a mans ſelf will acquaint him with his own ſin and miſery, and make him ſee the infinite need that he hath of Chriſt; the ſtudy of Chriſt will cauſe him to admire the Plot
The Myſtery of Chriſt is the greateſt Myſtery that ever was. There are breadths and lengths, depths and heights in this Myſtery. It is Calvins Comment on the Text,
Continet una Chriſti dilectio omnes ſapientiae numeros. Calv.that one love of Chriſt contains in it all the dimenſions and meaſures of wiſdom. When the Apoſtle ſpeaks of breadths, lengths, depths and heights, that which he intends is, that in one Chriſt is the height, breadth, length, and depth of all true wiſdom: in him are hid all the treaſures of wiſdom and knowledge, Col. 2.3. and in him are ye compleat. A Chriſtian needs to ſtudy nothing but one Chriſt, there is enough in Chriſt to take up his ſtudy and contemplation all his days; and the more we ſtudy Chriſt, the more we may ſtudy him. There will be new wonders ſtill appearing in Chriſt. The Name of Chriſt is called wonderful, Iſa. 9.6. and indeed well may it be called ſo: every thing in Chriſt is a wonder, moſt wonderful; his eternal Generation from the Father; his perſonal ſubſiſtence in the Godhead; his taking our nature; the
Ʋnion of the two Natures, the NaPaſſion; his Reſurrection; his Aſcenſion into Heaven; his ſitting at the right hand of God in our nature: all theſe are wonlove is the root and foundation of all, and runs through all whatſoever reſpects us; whatſoever Chriſt is, whatſoever Chriſt doth, with relation to us, his love is the root of all, and runs through all: his love runs through his Incarnation, Paſſion, Reſurrection, Aſcenſion, and ſitting at the Fathers right hand. It was out of
My deſire is to ſpeak a little of this infinite Love of Chriſt. The Apoſtle intimates in the Text, that it is a great duty incumbent on us to take in as much as poſſibly we can of this infinite and incomprehenſible love of Chriſt, That ye may comprehend with all Saints what are the heights, &c. Here it may be inquired what is this expreſſion added with all Saints; I conceive it is to ſhew us two things.
Firſt, That Grace in the hearts of the Saints doth naturally put them upon this ſtudy. It is the natural tendency of the Spirit of Saints as they are Saints, to ſtudy and take in as much of the love of Chriſt as is poſſible. That ye may comprehend with all Saints; as much as if he ſhould ſay, This is that which all Saints are preſſing after and aſpiring unto, they all deſire to know more and more of the love of Chriſt.
Secondly, This expreſſion is added to ſhew, that it is the great duty of all the Saints to make the Love of Chriſt their great ſtudy. That ye may comprehend with all Saints; as much as if he ſhould ſay, It is your duty, and the duty of all the Saints to ſtudy the dimenſions of Chriſts love. What will Heaven be, but a clear and perfect knowledge of the love of God in Chriſt? Then ſhall we know and underſtand perfectly what the purpoſe of the Father was to communicate himſelf to the Elect by the Son: and ſo ſhall we be filled with the fulneſs of God, as the expreſſion
God ſhall be all in all.
comprehend and take in the whole of this love; for our underſtanding being finite, cannot fully comprehend the infinite love of God: but the ſouls of the Elect ſhall then be brim-full of it; they ſhall take in as much of this love as they are able to contain. Now there is ſomething of this love may be underſtood and taken in here on earth; for the Apoſtle is ſpeaking of ſomething that may be taken in here on earth, when he ſaith, that you may be able to comprehend with all Saints, what is the height and depth, and breadth and length of the love of Chriſt: as much as if he ſhould ſay, This is that knowledge that the Saints ought to be preſſing after here on earth, all Saints ought to aim and level at this mark. The more we know and underſtand of this love of Chriſt, the more will our hearts be raviſhed with it, and the more ſhall we be over-powered and ſwallowed up in the admiration of it; for we love him becauſe he firſt loved us.
love it ſelf that is that which we love: it is Gods love to us, made known to us in and by his Son that muſt draw our hearts to love him. The great end why God chuſeth his people is, that they ſhould be holy and unblameable before him in love, Eph. 1.4. Now this being the great end of God to bring us to love him, the more we come to know and un
There are two things that lye in the words of the Text.
1. Here is a Suppoſition. The Suppoſition is, that the love of Chriſt is exceeding great, and
That ye may comprehend what is the height and the depth, and the breadth and length of the love of Chriſt. The Apoſtle ſup
2. We have in the Text the Apoſtles prayer for the Saints upon this ſuppoſition; and that is, that the love of Chriſt being ſo great, they may know, underſtand, and comprehend it more and more.
There are two Obſervations or Doctrines that do naturally ariſe from the words of the Text.
That the Love of Chriſt is infinite and ſurpaſſing great, and ſuch a love as carries all manner of dimenſions in it; there are heights, and depths, and breadths, and lengths in Chriſts Love.
That it ought to be the endeavour of all the Saints to know, underſtand, comprehend and take in more and more of this infinite and ſurpaſſing love of Chriſt.
I ſhall begin to ſpeak to the firſt Obſervation, which is,
That the Love of Chriſt is infinite and ſurpaſſing great,
and ſuch a love as carries all manner of dimenſions in it; there are heights and depths, breadths and lengths in the Love of Chriſt.
Here there are two things I ſhall treat of.
1. Shew what the Love of Chriſt is.
2. Shew how the greatneſs, infiniteneſs, and ſurpaſſingneſs of this Love may be a little deſcri
1. We muſt open the Nature of Chriſts Love in the general.
To underſtand this there is a threefold Love we may diſtinguiſh of. 1. There is a love of Benevolence or good-will. 2. There is the love of Beneficence. 3. There is the love of Complacency.
1. There is the love of Benevolence or goodwill, and this is nothing elſe but an intention, purpoſe, or decree of doing good to another.
2. There is the love of Beneficence, and this is that love whereby a man doth not only will good to another, but doth actu
3. There is the love of Complacency, and that is, when a man takes delight and plea
According to this threefold diſtinction we may a little conceive of the Love of Chriſt.
1. There is the love of Benevolence or good-will in Chriſt. This is ſuch a love whereby a man wills good to another, purpoſes and intends to begood upon him. This love was in the Lord Jeſus Chriſt. Chriſt had a purpoſe and intention from Eternity to beſtow grace and glory upon his people. To underſtand which, we muſt know, that all the works of the Trinity which do reſpect the creature, are undivided. What the Father doth, the Son doth, and the Spirit doth: what the FaElection is in a peculiar manner attributed to the Father: Eph. 1.3, 4. Bleſſed be the God and Father of our Lord Jeſus Chriſt, according as he hath choſen us in him. Here we ſee Election is in a peculiar manner attributed to the Father: but when Election is attributed to the Father, the Son and the Spirit are not to be excluded from electing: for Election being an act of Gods will, there is but one and the ſame
eſſential will in Father, Son, and Spirit; what the Father wills, the Son muſt needs will, and the Spirit wills alſo: and the reaſon is, As there is but one and the ſame Eſſence, ſo but one and the ſame Will in the three perſons. Therefore the Father willing to beſtow grace and glory upon ſuch a number of men, the Son muſt needs will it too: Therefore Chriſt ſaith, All thine are mine, and mine are thine, Joh. 17.10. All the Elect are common to the Father and the Son: they are both the Father's, and Chriſt's. As the Father hath choſen them, ſo the Son hath choſen them: and as the Father is glorified in their ſalvation, ſo is the Son: therefore are the Elect ſaid to be Chriſts own, Joh. 13.1.— and they are called his ſheep, and theſe ſheep he knows, Joh. 10.14.— How doth he know his ſheep? he knows them from Eternity, and loves them from Eternity. So that there is the love of Benevolence or good-will in Chriſt. Therefore he ſaith in Joh. 10.28. I give unto them eternal life. It is in the preſent Tenſe,
How can Chriſt be ſaid to give to his ſheep eternal life? they are not as yet perfectly and compleatly poſſeſſed of eter
2. There is the Love of Beneficence in Chriſt. Chriſt doth not only will good to his people, but he beſtows good upon his people. As he did from Eternity intend to beſtow grace and glory upon
actually conſer grace and glory upon them. This is expreſt by the Apoſtle to the full, Rom. 8.30. Whom he did predeſtinate, them he alſo called; whom he called, them he alſo juſtified; whom he juſtified, them he alſo glorified. The creatures love is oftentimes a barren love; men may wiſh well to others, they may have a purpoſe and deſire to do good to them, but oſtentimes they want that power and ability to do the good they would: but Chriſts love is a fruitful love, he actually beſtows that good upon his people he intends. Vocation, Juſtification, Sanctification, Glorification are all the fruits of this eternal Love of his. Chriſts Love is ſuch a love as brings all manner of ſpiritual bleſſings along with it, Eph. 1.3. not only Election, which is the Decree of God to beſtow good things upon us, but alſo Adoption, the forgiveneſs of ſin, the acceptation of our perApoſtle ſpeaks of in the ſame place, and theſe things are actually conferred on Believers, and they are brought into the poſſeſſion of them.
3. There is the love of Complacency in Chriſt, which is that love whereby he takes delight in the perſons and graces of his Saints.
1. Chriſt takes delight in the perſons of his Saints: Iſa. 43.2. I have called thee by name, thou art mine. The Lord tells Moſes, Thou haſt found grace in my ſight, and I know thee by name, Exod. 34.17. What is it for God to know Moſes by name? It was to take ſpecial delight in Moſes, to know him, ſo as he did not know other men, to take that delight in him, which he did not in other men. Iſa. 43.4. Since thou haſt been precious in my ſight, thou haſt been honourable. Zeph. 3.17. The Lord
thy God will rejoyce over thee with ſinging, he will reſt in his love. Iſa. 62.5. As the bridegroom rejoyceth over his bride, ſo ſhall thy God rejoyce over thee.
2. Chriſt takes delight in the graces of his peobeſtows grace upon his people, and then he delights in his own graces: Pſal. 147.11. The Lord taketh pleaſure in them that fear him. Prov. 8.17. I love them that love me. God is Love, and he loves the love of his people: If any man love me, he ſhall be beloved of me, and I will manifeſt my ſelf to him, Joh. 14.21. Thus we have ſeen what the nature of Chriſts love is in general.
We come now to the ſecond particular, and that is to ſpeak of the dimenſions of Chriſts love. The love of Chriſt is ſuch a love as hath breadths and lengths, heights and depths in it.
What are theſe dimenſions of Chriſts love?
We are now lanching into the vaſt Ocean: the love of Chriſt is ſuch an Ocean as hath no bounds nor bottom in it. We may as ſoon think to comprehend the Ocean in the hollow of our hands, as comprehend his love: the Apoſtle tells us it paſſeth knowledge; and if ſo, then it is in vain for us to think to comprehend it: but though we cannot comprehend it, yet there is ſomething we may know of it, otherwiſe the Apoſtle would not have prayed as he doth in the Text, that ye may comprehend with all Saints what are the heights, &c. We may gather in ſome drops of the Ocean, though we may not think to drain the Ocean; and all that we can hope for is to make known ſome drops of the infinite love of Chriſt. And that we may be able a little to conceive of it, we ſhall con
1. In the properties of it.
2. As it is to be found in both his Natures, the love that is in his humane, and that is in his Divine nature.
3. In the effects of it.
1. The love of Chriſt will appear to be a furproperties of Chriſts Love.
1. Chriſts love is an ancient love: Chriſts love is more ancient and of longer ſtanding than the world: Eph. 1.4. According as he hath choſen us in him before the foundation of the world. The effects of Chriſts love are ſeen in time, but the love it ſelf was before all time. Gods love to his people is as ancient as his love to himſelf: Gods love to himſelf is from Eternity, and his love to us is from Eternity; therefore doth he ſay, I have loved thee with an ever laſting love, Jer. 31.3. It is a ſaying of one of the Ancients,
that is, eternal as God is eterMirus profecto amor hominum unà cum Deo aeternus. Cyril. Wonderful indeed is the love of God to man, which is, together with God, eternal,being, yea, it was his love that firſt of all gave us a being, and he therefore gave us a being, that he might demonſtrate and ſet forth the riches of that grace and love he had in his heart towards us: Rom. 9.23. That he might make known the riches of his glory on the veſſels of mercy, which he had before prepared unto glory. The Lord had prepared glory in his thoughts and purpoſe for the veſſels of mercy from
being, that he might beſtow that glory on them, which he had prepared for them from Eternity. Chriſts delights were with the ſons of men from Eternity, Prov. 8.31. Chriſts delight from Eternity was to think what he ſhould do for us, before ever we had a being; even then, when he was the object of the Fathers delight; as it is in the verſe imI was daily his delight. Even then, when the eternal Son who lay in the boſom of the eternal Father, was the Fathers delight, yet, if we may ſo ſpeak, he had another delight that took him up, and that was to think what he ſhould do for us. It is the property of love not to be pleainfinitely happy in the Fathers boſom in being his delight, but he loved us, and therefore was not ſatisfied with his own happineſs, but pleaſed himſelf with the thoughts of making us happy.
2. Chriſts love is a free love. The freeneſs of Chriſts love appears in three reſpects.
1. Chriſts love is free, becauſe it was not neceſſary: Chriſt was not drawn from any neceſſity of nature to love us, as if he could not chuſe but love us: he might have choſen whether he would have loved us. God indeed loves himſelf neceſſarily: he loves himſelf, and cannot but love himſelf; but God loves the creature freely and arbitrarily, he might have choſen whether he would have ſet his love upon it yea or no: Rom. 9.15. I will have mercy on whom I will have mercy. Gods will is the reaſon of his own love to the creature. God was under no conſtraint to ſhew mercy; but he therefore ſhews mercy, becauſe
he will have mercy on whom he will have mercy. Gods goodneſs and perfections were ſufficient for himſelf; and if he had needed any thing, the creature could have given him nothing, for the creature had nothing to give him but what God had firſt given to it: and therefore Gods love was moſt free. God was not neceſſitated to have made the creature, or to have given it a being, much leſs was he neceſſita
2. Chriſts love is free, for as much as there is no advantage or profit that comes to him by loving us: Rom. 11.35. Who hath firſt given to him, and it ſhall be given to him again? God did not ſtand in need of any thing out of himſelf, he had alſufficiency and perfection in himſelf, within the comAncients have this obſervaAuſtin, God had a purpoſe from Eternity to make the creatures, but he therefore
3. Chriſts love is free, for as much as it was without reſpect of merit in us: Rom. 9.11, 13. The children being yet unborn, neither having done good or evil, it was ſaid, Jacob have I loved, and Eſau have I hated. 2 Tim. 1.9. Who hath ſaved us and called us, not according to our works, &c. Rom. 8.28. All things work together for good to them who love God, to them who are the called according to his purpoſe. It is true, the Elect do love God, yea but they are firſt called, firſt loved of God. It was not our love to God was the cauſe of Gods love to us, but Gods love to us is the cauſe of our love to him. God firſt elects, and then calls us, and then we love him. God decrees to give to the Elect both faith and obedience, Tit. 1.1.1 Pet. 1.2. therefore his love cannot poſſibly be grounded upon the foreſight of our faith and obeBernard hath:
Amat Deus, nec aliunde hoc habet, ſed ipſe eſt unde amat; & ideò vehementiùs, quia non amerem tam habet, quàm hoc ipſe eſt. Bern.God (ſaith he) loves, neither hath he his love from any thing out of himſelf, but himſelf is the cauſe of his own love: and therefore his love is most ſtrong, becauſe he is not ſo properly ſaid to have love, as himſelf is love.
1. It is a ſpecial peculiar love. There is a common general love which God bears to all creaſpecial peculiar love which God bears to his people. God loveth all his creatures with a general love; but it is ſome only he loves with a ſpecial and peculiar love.
Omnes quidem diligit, ſed non ad aequale honum. Toſame good, or to beſtow the ſame equal good upon them all. God is good to all, and his tender mercies are over all his works. He feeds the ravens, cloaths the lilies, gives life, breath, being to all creatures; but then there is a ſpecial love which he bears to his people. Firſt, he gives himſelf to them: Heb. 8.10. This is the covenant I will make with them, I will be their God. Secondly, he gives them his Son: Having given us his Son, Rom. 8.32. Joh. 3.16. Thirdly, he gives Heaven, Salvation, and eternal life unto them, Luk. 12.32. 1 Theſſ. 5.9. Theſe are the things that God beſtows upcommon bleſſings upon others; he beſtows many temporal bleſſings upSaviour of all men, eſpecially of thoſe that believe, 1 Tim. 4.10. God preſerves and ſaves all men by a common Providence, but he is in a ſpecial peculiar manner the Saviour of Believers: therethe Saviour of the body, Eph. 5.23. Compare theſe Scriptures together; in one place he is ſaid to be the Saviour of all men, and in anoSaviour of his body the Church. Chriſt is the Saviour of all men in ſome reſpect, but not ſo as he is the Saviour of his body the Church: he ſaves all men with a common ſalvation, but he doth not ſave all men with a ſpiritual eternal ſalvation, it is the Church only he ſo ſaves.
2. The love of Chriſt is a diſcriminating love, becauſe it is ſuch a love as is beſtowed upon ſome
others: Whom he foreknew, them he did predeſtinate, Rom. 8.29. How did he foreknow them? he foreknew them ſo as to love them. He knows all his creatures from Eternity, but he doth not ſo foreknow all as to love all alike: but he foreknows ſome after a ſpecial manner, he ſo foreknows ſome as he doth not foreknow others: he ſo foreknows ſome from Eternity as to love them from Eternity: he ſo foreknows ſome as to paſs by others: hence it is ſaid, he loved his own which were in the world, Joh. 13.1. he hath choſen them out of the world, Joh. 15.19. and he prays for them, not for the world, Joh. 17.9. Here we may cry out with the Apoſtle, O the depths! There was no reaſon on the part of the Elect why they ſhould be choſen, and not others, Mal. 1.2. Was not Eſau Jacobs brother, ſaith the Lord? yet I loved Jacob. As much as if it had been ſaid, What preheminence had Jacob more than Eſau, when I made my Election? Was not Eſau Jacobs brother? Did not Eſau and Jacob ſtand upon equal ground? and might I not have taken one as well as another? Nay Eſau was the elder brother, yet, ſaith God, Jacob have I loved. There is no dignity or worth in the Elect why they ſhould be choſen more than others: the Elect themſelves were involved in the ſame common condition of ſin and miſery with others: but God who is rich in mercy, for the great love wherewith he hath loved us, Eph. 2.4. hath beſtowed that love on ſome which he hath denied to others. The reaſon of this love is not from any thing on the Elects part, but from Gods own Soveraign will; he hath mercy on whom he will have mercy. Thoſe who are choſen are not better and more
veſſels of mercy when as he will paſs by others.
1. A word to Sinners. O labour from what hath been ſpoken, to be ſenſible of your mifery: while you lye out of Chriſt, and continue in your ſins, you can challenge no part in this rich and glorious love:
predeſtinated, them he alſo called; therefore till you be called, you have no evidence of your Election of God. Think then of thy ſad condition, poor ſinner, poor unconverEph. 5.26. Chriſt loved the Church, that he might ſanctifie and cleanſe it with the waſhing of water by the word. Chriſts love to the Church is ſeen in ſanctifying the Church, and cleanſing it by the Word and Spirit: O but thou waſt never ſanctified and cleanſed by the Word and Spirit to this day. Thou art a poor creature wallowing in thy blood, thou continueſt in thy ignorance, unbelief, prophaneneſs, hardneſs to this day? Whoever thou art whilſt thou continueſt ſuch, thou haſt no evidence as yet of thy election of God, that thou haſt any ſhare or part in this glorious love of Chriſt. O pray that thou mayſt feel the ſanctifying and cleanſing work of Chriſts Spirit, that the Word may have a work on thy ſoul for converſion. Chriſt loves the Church, and ſanctifies and cleanſes it with the waſhing of water by the word. The Word is the ordinary means by which the Elect are ſartctified;
Sanctifie them by thy truth, thy word is truth, Joh. 17.17. If thou wouldſt have ſome evidence of Chriſts love, pray that the Word of God may have ſome effect upon thee to bring thee from darkneſs to light, and from the power of Satan to God.
To the People of God.
Ʋſe 2.admire and adore this glorious love: labour to get your hearts affected with this love: ſtand and wonder at it, that the Lord Jeſus ſhould have ſuch love for you: ſuch ancient, free, peculiar love for you: that you ſhould be made the objects of this ancient, free, peculiar love of his, when ſo many are paſſed by. Meditate much on this love, think of it night and day, never ceaſe thinking of Chriſts love, till you have thought your ſelves into love to him. It is an excellent ſpeech of Bernard: When the love of Chriſt doth ſo ſwallow up our affections, that we even forget our ſelves, and can think of nothing elſe but Jeſus Chriſt, and the things of Jeſus Chriſt, then is love perfected in us. The love of Chriſt is a great abyſs, that we ſhould be ſwallowed up in, and loſe our ſelves in the contemplation of it, and the more ſpirituality we grow unto, the more ſhall we contemplate this love, and the more we contemplate the love of Chriſt, the more ſhall we find our ſelves drawn out in love to him.
Eph. 3. verſ. 17, 18, 19.That Chriſt may dwell in your hearts by faith, that ye being rooted and grounded in love,
May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height:
And to know the love of Chriſt which paſſeth know
ledge.
WE have already heard three Properties of Chriſts love, viz. that it is ancient, free, peculiar. The fourth Property of Chriſts love is, that it is an intenſe and a ſtrong love. He is ſaid to have the greateſt and ſtrongeſt love to anointends moſt good to another, and is wilcoſt and charges to pro
1. God beſtows upon his people the greateſt things, and therein he ſhews how ſtrong his love is to them. What things are they? no leſs than himſelf, his own glory, and bleſſedneſs, all the riches of Heaven; Heirs of God, coheirs with Chriſt, Rom. 8.17. Heirs of God, what is that? We ſhall inherit
portion, we ſhall enjoy all that he is, all that God hath, ſo far as we are capable, or according to the meaſure and capavity of creatures.
2. As the things are great in themſelves which God beſtows upon his people, ſo God hath been at great charge and expences to bring us to this inheritance. He hath given us his Son, his Spirit, his Promiſes, his Providences, his Ordinances, to bring us to this inheritance. All things work together for good to them that love God, to them who are the called according to his purpoſe, Rom. 8.28. Obſerve the laſt expreſſion, the called according to his purpoſe. Thoſe whom God hath a purpoſe to ſave, thoſe whom he hath laid out his eternal love upon, all things are ordered to bring them to that happineſs he hath purpoſed to beſtow upon them. God lays the train of all his provi
3. The love of Chriſt is conſtant, unchangeable, and everlaſting. The unchangeableneſs of Gods love ariſeth from the unchangeableneſs of his nature: Mal. 3.6. I am the Lord, I change not, therefore the ſons of Jacob are not conſumed. As much as if God ſhould have ſaid, My nature is unchangeable, and that is the reaſon my love and mercy towards you is never changed. The manifeſtation of Gods love may be changed toLam. 5. ult. Thou haſt utterly rejected us, thou art very wroth againſt us: but yet the root and fountain of Gods love is ſtill the ſame. Whom the Lord loves he rebukes and
chaſtens, Rev. 3.20. Gods correction of his peoDavid committed that ſin in ta
Ʋriah's wife, the Text ſaith expreſly, but the thing which David did, diſpleaſed the Lord, 2 Sam. 11. ult. It is contrary to the nature of God, who is Holineſs it ſelf, to approve of the ſins of his people, or of them with relation to ſuch ſinful acts: nay God may be ſo far angry for particular miſcarriages in his people, as to take up the rod and correct them; yet in this very caſe Gods original love remains. The Scripture is very clear to this purpoſe, Pſal. 89.30, 31. If his children forſake my law, &c. then will I viſit their tranſgreſſion with the rood, &c nevertheleſs my loving-kindneſs will I not utterly take from him. Here we ſee Gods paternal diſpleaſure or his fatherly corrections may conſiſt with his love: yea in ſome ſenſe Gods corrections are the Fruit of his love. 1 Cor. 11.32. We are chaſtened of the Lord, that we may not be condemned with the world; he therefore chaſtens, that he may not condemn. Gods love to his peofixed, unalterable thing. Gods love is founded in his eternal purpoſe: now there is no changing of Gods purpoſe. It is a great exRom. 9.11. That the purpoſe of God according to election might ſtand. The purpoſe of God in election ſtands firm, and this is matter of ſingular and unſpeakable comTheſſ. 1.4. Knowing, beloved, your election of God. A Saint may know his Election by his Vocation, 2 Pet. 1.10. Give diligence to make your calling and election ſure. Now if thou canſt find out thy election, thou mayſt conclude the purpoſe of God ſtands unalterable to thee. Chriſts love is from EterHaving loved his own, he loved them to the end, Joh. 13.1.
2. Having ſpoken of the Properties of Chriſts love, I come to ſpeak of the love that is to be found in both his Natures, in the Divine and in the humane nature.
The Love of Chriſt is a great love, if we conNatures, the Divine and humane nature. Eph. 5.25. it is ſaid, Chriſt hath loved the Church, and given himſelf for it. Chriſt, as God, hath loved the Church from Eternity; therefore is it ſaid, I have loved thee with an everlaſting love, Jer. 31.3. Now to this ancient and first love of his there was a new love added, and that was the love of Chriſt as Man: this love which is founded in his humane nature had a beginning, even as the humanity it ſelf had a beginning: but yet it is ſuch a love as never ſhall have an end. Chriſt therefore loves his Church with a twofold love, with a Divine and a humane love, each of which is the moſt ſincere, the greateſt, the moſt perfect, the moſt conſtant, and abiding love. I ſhall ſpeak
1. Of the love that is in his humane nature, becauſe that will help us to conceive the better of the love that is in his Divine nature: the love
humane nature is the product or effect of the love that is in his Divine nature: and if the love of his humane nature be ſo great, the love of his Divine nature muſt needs be far greater, as we ſhall hear.
The love which is in his humane nature is exnatures in Chriſt, the Divine and humane nature; ſo there are two wills, the Divine and humane will: and as there are two wills in Chriſt, ſo we muſt neceſſarily ſuppoſe a twofold operation of thoſe wills, and ſo by conſelove in Chriſt; for love is noefflux of the will, ſome motion in the will whereby ſome good is willed to another: now the love that is in Chriſts humane nature is exceeding great. It is true, that which the School men call Habitual grace, which is in the ſoul of Chriſt, is not ſimply infinite, and the reaſon that they give is this: The humane ſoul of Chriſt being but a creature, and not infinite, the habits of grace which do inhere in his humane ſoul, as the ſubject, they themſelves cannot be ſuppoſed to be infinite; for the habits cannot exceed the capacity of the ſubject: if the humane ſoul of Chriſt be but a created thing, then the habits of grace which are in it, are not ſimply infinite; yet notwithſtanding this, the love which is to be found in Chriſts humane nature, is exceeding great, and a love ſurpaſſing the love of men or Angels: and the reaſon is, the humane ſoul of Chriſt hath the Divinity inhabiting in it: now as the Son receives all the Father hath in the eternal Generation, (the whole ſubſtance of the Father is communicated to the Son in the eternal Generation,
love of the Father muſt neceſſarily be communicated to the Son, and doth reſide in the Son, and there is but one and the ſame Divine love both in the Father and in the Son. Now the Son, the ſecond perſon in TriSweet is this contemplation) doth in ſome ſort abide and reſide in our nature; therefore the humane Soul of Chriſt being inflamed and ſet on fire with the fire of Divine love (which is ſo near it, which inhabits and dwells in it) muſt needs be fuller of love than any creatures heart ever was. The humane nature of Chriſt by means of its Union and Conjunction with the Divinity, takes in the influence of the Divinity; and the Divinity thus perſonally united to the Humanity, muſt needs fill his ſoul with that love that no creature was ever filled with: therefore we muſt neceſſarily ſuppoſe there was the greateſt love imaginable in Chriſts humane ſoul, the greateſt as was poſſible there could be in any created nature. The Godhead dwelling in Chriſt bodily, that infinite love of God muſt be ſuppoſed in ſome ſenſe to dwell in the heart of Chriſt Man. How loving, how tenSon receives all from the Father by eternal Generation, the Son takes up our nature and dwells in it; the humane nature united to the Son, takes in the influence of the Fathers and the Sons love by means of its perſonal Union with the Son. And thus the huwarmed, but wholly ſet on fire by the Divinity inhabiting in it. ThereThere is ſome warmth, ſome heat that comes from Chriſt the eternal Word into all the Saints hearts;
there it reſted ſubſtantially; for In hac anima ipſe ignis divinus ſubſtantialiter requieviſſe credendus eſt. Orig. but in Chriſts humane Soul the very fire of Divine love dwells ſubſtantially:in him the fulneſs of the Goahead dwells bodily, Col. 2.9. Therefore there is the greateſt love imahumane Soul of Chriſt. More particularly the love that was in the humane Soul of Jeſus Chriſt may be deſcribed and ſet forth under three conſiderations.
1. The heart of Chriſt-Man was filled with the moſt ſweet, tender, merciful, compaſſionate diſpoſimerciful and a faithful High Prieſt, Heb. 2.17. that he is touched with the feeling of our infirmities, Heb. 3.15. We read alſo of the bowels of Chriſt, the meekneſs, the gentleneſs of Chriſt, 2 Cor. 10.1. Never were there ſuch words of love and ſweetneſs ſpoken by any man as by him: never was there ſuch a loving and tender heart as the heart-of Jeſus Chriſt, Grace was poured into his lips, Pſal. 45.3. Certainly never were there ſuch words of love, ſweetneſs, and tenderneſs ſpoken here upon this earth as thoſe laſt words of his which were utJohn. Read over all the Books of love and friendſhip that were ever written by any of the ſons of men, they do all come far ſhort of thoſe melting ſtrains of love that are there expreſſed. So ſweet and amiable was the converſation of
Peter in the Eccleſiaſtical Hiſtory, that after Chriſts Aſcenſion he wept ſo abundantly, that he
2. The love of Chriſt as Man, or which was in his humane nature, may be ſeen in the compliance of his humane will with the Divine will in point of ſuffering. It is true, it was the Divine will that gave up the humane nature to ſuffer, Joh. 6.51. The bread which I will give is my fleſh, which I will give for the life of the world. It was the Dihumane will complied with the Divine will: Father, not as I will, but as thou wilt. There is a will and a will in Chriſt, a Divine will and a humane will, and the humane will complies with the Divine will. Father, ſave me from this hour, nevertheleſs for this cauſe came I to this hour, Joh. 12.27. Hence is it, that the Apoſtle tells us he was obedient unto the death, Phil. 2.8. The Lord Jeſus knew right-well how great a burden the weight and preſſure of his Fathers wrath was, and yet he was content to undergo this burden for our ſakes. The cup which my Father hath given me to drink, ſhall not I drink of it? Joh. 18.11. I have a baptiſm to be baptized with, and how am I ſtraitned till it be accompliſhed, Luk. 12.50. It is true, had he not been God, he could never have ſtood under ſuch a burden as the burden of Divine wrath: and had not his love been more than a creaſupported by the Godhead, he was inabled to undergo his Sufferings, and alſo his humane will influenced by the Deity, was made willing to ſuffer: therefore it is ſaid, For their ſakes I ſanctifie my ſelf, Joh. 17.19. There was a concurrence of his Divine and humane will in his ſuffering: the Divine will in the perſon of the Son ſanctifies and ſets apart the humane naJoh. 10.17, 18. Therefore doth my Father love me, becauſe I lay down my life. The perſon that lays down his life is the Son of God incarnate, the life which he lays down is the life of his Humanity; for the life of his Divinity could never be laid down. Now the Divine perſon had the humane ſoul and body united to himſelf in the bond of perſonal Ʋnion. The Divine perſon gives up the humane ſoul and body to be ſeparated from each other at his death, and yet holds them both to himſelf in the bond of perſonal Union. Divines uſe an apt ſimilitude to illuſtrate this by: It is as if a man held a ſword in his hand ſheathed, and ſhould draw forth the ſword out of the ſheath: the ſword and ſheath are ſeparated one from the other, yet the hand holds both. Here then is the acting of the Divine will, the Divine will in the perſon of the Son gives up the humane nature to ſuffer; this is inNo man taketh away my life from me, but I lay it down of my ſelf; I have power to lay it down, and I have power to take it up again. Now the humane will knowing that it is the pleaſure of the Divine will that the humaſubmits unto,
complies with the Divine will: this is implied in that expreſſion, This commandment have I received of my Father, Joh. 10.18. The Divine will of the Father and of the Son are all one. Now the humane will knowing that it was the pleaſure of the Divine will, that the humane nature ſhould be given up to ſuffering and death, complies with the Divine will herein.
3. The third conſideration to ſet forth the love of Chriſt, as he is Man, or in his humane naMan, may be ſeen in the Petitions he offered up to the Father for us whilſt he was here on earth. Much of that love which dwelt in his humane ſoul may be ſeen by the prayers and petitions he offered up to the Father for us. It is true, Chriſts Interceſſion is a work that belongs to him as Mediator: now Chriſt is Mediator not according to one nature only, but according to both natures; and there is a communion of both natures in this action of his praying for us, as well as in the reſt of his Mediatory actions: but yet although the perſon praying for us be God-man (that very perſon who ſubſiſts in both natures) yet that nature in which he is moſt properly ſaid to pray, is his humane nature: as in his ſufferings, the perſon ſuffering is God-man, yet the nature according to which he is ſaid to ſuffer, is the humane nature; therefore he is ſaid to be put to death in the fleſh, 1 Pet. 3.18. So in his praying for us, the perſon praying is Godwhole action proceeds from the perſon, but the proximate and immediate principle is the humane will. Chriſts praying was the act or deſire of his humane will, though it be true, that
Chriſt prays as he is man, as he is God ſo he is prayed unto: as he is man ſo he intercedes, prays, and ſupplicates to the Father for us.
Now we may conſider the love of Chriſt in the deſires that were in his humane will for us. It is true, it was the Godhead that directed and inJoh. 17. yet certainly there was a great deal of love in his humane ſoul, which was filled by the Divinity inhabiting in it. His heart was brim-full of love when he came to make that laſt prayer of his to the Father for us. Judge of his love by the things he asks for us.
Joh. 17.21, 23. It is a good ſpeech of one of the Ancients: What Chriſtian heart is it that doth not melt when he doth clearly underſtand that the eternal Son of God did ask for him in particular, that he might be one with him and the Father?
Can we deſire a greater happineſs than this, to be one
1. That the Father would keep all that are his through his own Name, verſ. 11. How would he have them kept? He would have them kept unThat they may be one as we are one. As the Father and the Son had intended the Elect unto this union, ſo he prays that they may be preſerved unto this union: preſerved unto eternal life, preſerved from miſcarrying, that they might come unto that union the Father and the Son had elected them unto. What comfort is this, that our Lord Jeſus hath prayed we may be kept to our laſt happineſs, that God would be his own power keep us to Salvation? The Salvation of the Elect muſt needs be ſecure, when Chriſt hath prayed the Father, that he would keep all his by his own power to Salvation.
2. He prays that we might be kept from the evil of the world, verſ. 15. You that fear to be overtaken with any ſcandalous ſin, you may know the worth of this prayer.
3. He prays for our Sanctification, verſ. 17.
4. He prays that we might be where he is, verſ. 24.
5. He prays that we might have a ſhare in his Glory; not only that we might be with him, but alſo behold the glory that the Father had given him. What love muſt that heart needs be filled with, that prays for ſuch things. It is true, it was not the love of a meer man that could ask ſuch
2. There is the love that is in Chriſts Divine nature. The love which is in the humane nature is very great; but the love of the Divine nature is infinitely greater. The love which is in the Divine nature is the fountain and ſpring of all the love that is in the humane nature, and it was meet we ſhould contemplate a little the love that was in Chriſts humane nature, that by this con
1. All the love of the Father reſides and is to be found in the Divine nature of the Son. The Scripture, when it ſpeaks of the love of God, doth all along commend and ſet forth the love of God the Father. Behold what manner of love the Father hath ſhewed us, 1 Joh. 3.1. The grace of our Lord Jeſus Chriſt, and the love of God, &c. 2 Cor. 16.14. The love of God, that is, the love of the Father: for when Chriſt and God are ſet in diſtinction, by God we are to underſtand the firſt perſon of the Trinity, the Father. So Joh. 3.16. God ſo loved the world, that is, God the Father. Still we ſee the Scripture deſcribes the Father to us as the fountain of love. As the Father is the Fountain of the Deity,
alike Eſſence, but they are of the ſame Eſſence, and becauſe of the ſameneſs of the Eſſence in the Father and in the Son, there is the ſame love in the Father and in the Son. Love is an eſſential property belongJoh. 16.15. All that the Father hath is mine: therefore the Son receiving all from the Father in the eternal Generation, the whole intire love of the Father is communicated to him, and reſides in him. Therefore he is called the expreſs image of his perſon, the brightneſs of his glory, Heb. 1.3. The whole nature of the Father is to be ſeen and is made conſpicuous in the perſon of the Son. Therefore if we conclude, that there is the higheſt and moſt immenſe love in the Father, we muſt neceſſarily conclude there is the ſame love in the Son, who is the expreſs image of his perſon. Hence is that expreſſion of our Saviour, Joh. 14.21. If any man love me, he ſhall be loved of my Father, and I will love him. Obmy Father will love him, and I will love him. We may not conceive there is a twofold love, one of the Father, and another of the Son, but both Father and Son do love with the ſame love. There is but one and the ſame Divine love in the
i. e. I will love him, not as God only (for ſo the Father and the Son love with one love) but I will love him as man alſo.
Quomodo Pater ſine Filio, aut Filius ſine Patre diligeret, quomodo cùm inſeparabiliter operentur, ſeparabiliter diligant? Aug.Auſtin of the Divine Love, there is but one and the ſame Divine love in the Father and the Son. It is Auſtins ExpoſiHow is it poſſible the Father ſhould love without the Son, or the Son without the Father? How is it poſſible, when the Father and the Son work inſeparably, their love ſhould be divided and ſeparated? The Son having all the Fathers love in him, and the Scripture deſcribing the Father to be the fountain of all love, the Divine nature of the Son muſt needs be full of love.
We come now to make a little Uſe of what hath been opened. We have heard a little of the ſweetneſs of Chriſts love, not only in the properties of it, but as this love is to be found in both his natures. Behold here matter for new wonder. Well may we cry out with the Apoſtle, O the heights, and depths, and breadths, and lengths of the love of Chriſt! Here is love, the moſt glo
1. Great was his love in his humane nature; his humane nature was filled with that love that no creature was filled with: great are the affectiThou art fairer than the ſons of men, Pſal. 45.2. The humane ſoul of Chriſt was compoſed and made up all of love and ſweetneſs: yea, the humane nature was the receptacle as it were, into which the Divinity poured forth all its love. In him dwells all the fulneſs of the Godhead bodily, Col. 2.9. It is not a particle or ſome ſmall portion of the Divinity, but the fulneſs of the Godhead; and if all the fulneſs of the Godhead, then all the fulneſs of Divine love dwells in the humane naHumanity is formally and eſſentially the ſame with the Divine love, or that the love which immediately flows from his humane will and affections, is ſimHumanity is as it were the ſeat of the Divine perſon; in this humane nature that perſon (who is love it ſelf) dwells. Gods nature is love: now in the humane nature aſſumed, that very perſon (who is love it ſelf) dwells and takes up his abode; how ſweet, how full of love muſt the heart of Chriſt be, that hath love it ſelf dwelling and inhabiting in it!
2. Here is the love of the Divine nature: and how great that love is, no heart can conceive, no tongue can expreſs. A few words from hence to Sinners, and to the Saints of God.
O that poor Sinners would be perſwaded to look after a ſhare in this love. Never will you find any love to match this love: you may go from creature to creature, but never find any
I love them that love me, Prov. 8.17. If any man love me, he ſhall be loved of my Father, and I will love him, Joh. 14.21. Love is the thing which is moſt naturally loved: who can withſtand the power of love? Can you hear of all this love in the heart of this amiable perſon the Lord Jeſus, and not find it in your hearts to love him? Never will you find ſo much love and ſweetneſs any where elſe as in the Lord Jeſus. The things that have been ſet before you are the greateſt realiwords and air, there is little reality in it; but the love of Chriſt is the moſt real, ſolid, ſubſtantial love. Here is the love of God himſelf, the love of the Divinity, here is love lodged in a part of your own nature, lodged in that nature which is akin to you: here is the love of your own fleſh and blood: ſhould not the conſideration of this ſweet matchleſs love of Chriſt joyned with the conſide
Ʋnleſs you believe that I am he, you ſhall dye in your ſins, Joh. 8.24. He that believes not on the Son, the wrath of God abideth on him, Joh. 3. ult. As many as are under the law are under the
3.10. If you deſpiſe and reject this Lord Jeſus, do you know where to find another Saviour? If ever you be ſaved, Divine Juſtice muſt be ſatisfied, an angry God muſt be pacified, your debts muſt be diſcharged, otherIf any man love not the Lord Jeſus, let him be anathema maranatha.
You that are the Saints of God, learn from hence to ſtudy and contemplate the love of Chriſt more and more. Ye complain your hearts are cold and frozen, ye cannot get them inflamed with love to Chriſt; warm your cold and frozen hearts by the fire of Chriſts love. Love is the Load-ſtone of love. Conſider well the love that
Eph. 3. verſ. 17, 18, 19.That Chriſt may dwell in your hearts by faith; that ye being rooted and grounded in love,
May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height:
And to know the love of Chriſt which paſſeth know
ledge.
WE are yet under the conſideration of the Love that is in Chriſts Divine Nature, we have mentioned one conſideration about it, the ſecond follows.
2. John ſay of the Son, This is the true God, 1 Joh. 5.20. The Father and the Son are but one and the
God is love, 1 Joh. 4.7. I do not remember in all the Scripture, that God is called anger, wrath, or hatred. It is true, anger, wrath, hatred are attributed to God, but I do not remember that it is formally or categorically expreſſed thus, that God is wrath, anger, hatred; but, God is love, his very nature and eſſence is love. In ſome ſenſe we may ſay, Had it not been for ſin, there had been no ſuch thing as hatred in God. Not that we do or can ſuppoſe that there are, or can be any new immanent acts in God, for then it could not be ſaid, that God was without variableneſs or ſhadow of change, Jam. 1.17. God always was what now he is: God was from EterThou loveſt righteouſneſs, and hateſt iniquity) had never had an object to work upon, had not ſin entred into the world. But now God had himſelf and his own goodneſs to love, had there been no ſuch thing as ſin for him to hate; therefore love is moſt natural to God: it is moſt natural to God to love, yea it were a wonder he ſhould not love. Auſtin obſerves, it is as natural for God to love, as it is for him to be and live. God is an intellectual Being, and being ſo, he muſt needs know, underſtand, and love himſelf: and God being a pure Act, he cannot ſometimes love, and ſomeneceſſary, as it is to himſelf. God loves himſelf neceſſarily, but he loves the creatures freely and arbitrarily: but yet thus we ought to conceive of it, God being love, love being his very nature and eſſence, God loves the creatures freely indeed, but yet he loves accorcondecency, or becomingneſs of his own goodneſs. What ſo proper to Love, as to love? God is love, one good but God, Mat. 19.17. Crea
3. cauſe of all the love that is to be found in his humane nature. The humane nature indeed is the glaſs in which the perfections of the Divine nature do ſhine forth, but the Godviſible and conſpicuous in the humane nature; but the Divine nature is the principal Efficient in all theſe: For mark it, it is the Divine
God ſo loved the world, that he gave his only begotten Son, &c. 1 Joh. 3.16. There was the love of the humanity which did concur in Chriſts laying down his life for us. That the world may know, that I love the Father, and as the Father gave me commandment, even ſo I do, Joh. 14.31. Chriſt as man loved the Father, and having received a commandment from the Father, he laid down his life for the ſheep. He was willing even as man out of love to the Father and to the ſheep, to lay down his life; but notwithſtanding this, the love that was in his Divine nature was the principal; therefore doth John ſay, Hereby we perceive the love of God, that he laid down his life for us, 1 Joh. 3.16. Therefore we ought not to termileſs principal cauſe, and as the ſervant to the Divinity. So that whatſoever is ſweet or amiable in Chriſt as man, conſider all his actions and
acted by the DiviOrgan of the Divinity in all theſe things. Thus have we paſſed over the ſecond Conſideration, there are heights, and lengths, and depths, and breadths in the love of Chriſt, if we conſider the love of Chriſt diſtinct
3. I proceed in the third place to ſpeak ſome
1. The firſt effect of Chriſts love is his Incarnation. O that God would give us an heart to liſten to the great Myſteries of God that are contained herein as the weight of theſe things requires; that the Word ſhould be made fleſh; that God ſhould aſſume a part of humane nature, and become true man: here are heights, breadths, lengths, Bernard calls the Incarnation of Chriſt a wonderful work, a ſingular work among all the reſt of Gods works, yea above all the reſt of his other works. The work of Incarnation is the greateſt of all the works of God, it is a greater work than the creation of Heaven and Earth; for God to make all creatures out of nothing, this is a work ſuitaMajeſty of God; but for God to come into the nature of his own creature after he hath made it, this is more wonderful. Quid potentius quàm conjungere Creatorem & creaturam? Creator ac Dominus omnium unus voluit eſſe mortalium: qui manens in forma Dei fecit & hominem, idem in formaſervi factus eſt homo. Leo. Non miror miracula mundi, miror Deum in utero Virginis.
What greater Argument of power than to joyn the Creator and the creature in one? Phil. 2.7, 8. Made in the likeneſs of men, and found in faſhion as a man. They are melting expreſſions to any one that weighs them, and conſiders what the meaning of them is. For the God of Heaven to be made in the likeneſs of men, and to be found in faſhion as a man, this will overcome and ſwallow him up that underHeb. 4.15. This work of Chriſts Incarnation is a ſtupendious work, the greateſt work that ever was done, the greateſt that ever ſhall be done. The glorification of all the Saints in Heaven is not ſo much as this, for the Godhead to dwell perſonally in our nature. This was that made Cyprian to ſay, I do not wonder at the other miracles that are in the world, I wonder at this, that God ſhould be in the womb of a Virgin: that God who is incorporeal, ſhould cover himſelf with the co
1. That God ſhould chuſe to manifeſt his love to man this way. When God would manifeſt his love to man to the uttermoſt, he himſelf would become man. 1 Tim. 3.3. Great is the myſtery of godlineſs, God manifeſted in the fleſh. Here is the Myſtery of myſteries, the Wonder of wonders, that God ſhould take fleſh. So great was this Myſtery, that it drew the admiration of Angels; therefore the Apoſtle, after he had declared the ſum of this Myſtery, he was ſeen of Angels, or he appeared to Angels. What is the meaning of that? The meaning is, he appeared viſibly in fleſh to Angels. He was ſeen in his ſimple naked Divinity of Angels before his Incarnation; but God was never ſeen as made viſible in the fleſh, Quod Angelis viſum eſſe dicit, intelligit tale spectaculum fuiſſe quod tam novitate ſuâ, quàm praeſtantiâ Angelos in ſe converterit. Calvin. Non potuit magnificentiùs praedicari auguſta hujus myſterii majeſtas.
he was ſeen of Angels: The meaning is, ſays Calvin, it was ſuch a ſpenovelty and excellency of it. And another Learned man hath this expreſſion concerning it: He was ſeen of Angels, the moſt auguſt Majeſty of this great Myſtery could not be ſet forth more magnificently than by this that it is ſaid, He was ſeen of Angels: for no doubt it was an incredible delight to the AnLuk. 2.14. Joh. 3.16. God ſo loved the world. He loved the world, and he ſo loved it. God might have loved the world, and not have ſo loved it. God might have maniHeb. 2.16. Verily he took not on him the nature of Angels. It is the obgood Angels. The good Angels we know are confirmed in grace, ſo that they never fell; but the Son of God took not on him the nature of Angels; this was an honour caſt upon poor man more than on the Angels, that the Son of God came into the nature of man, not into the nature of Angels. But here the obſervation of Calvin muſt be taken in, That the Son of God hath preferred us above the Angels, this is not to be underſtood in reſpect of the dignity or excela little lower than the Angels. Therefore there is no cauſe (as Calvin goes on) that we ſhould glory as being ſuperiour to Angels, unleſs it be in this reſpect, that God hath ſhewed greater mercy to us, which was that we needed: ſo that the Angels themſelves have reaſon to ſtand and admire from on high, that goodneſs that is beſtowed upon poor man here on earth. However this is clear, that it is the high
2. The love of Chriſt in his Incarnation apIſa. 9.7.
Ʋnto us a Son is born. But who and what is this Son? His name is Wonderful, the mighty God, the everlaſting God. He is ſo the Son, as that he is alſo the mighty God. He is ſo the Son of the everlaſting Father, as that he himſelf is alſo the everlaſting Father of all creamighty God, the everlaſting Father: therefore is it ſaid concerning him, In the beginning was the Word, the Word was with God, and the Word was God: by him all things were made, and without him was not any thing made that was made, Joh. 1.12, 13. This Son had not his exiſtence firſt of all when he took fleſh from the Virgin: he was the Son before and God beProv. 8.24, 25, 26. When there was no depths was I brought forth. Micah 5.2. His goings forth were from everlaſting. Now that this great perſon, this eternal perſon ſhould be incarnate, and take to himſelf a created nature in time, this ſets forth the greatneſs of his love.
If I behold the perſon of him who comes, I cannot comprehend the excellency of his Majeſty: the Angels are amazed to ſee him ſtooping all of a ſudden into a nature below themſelves, whom they always worſhipped and adored above. The Son of God was the object of the adoration of Angels before his Incarnation. Now that he who was known and worſhipped by the Angels in Heaven as God before his Incarnation, that he ſhould come
Iſa. 53.10. He was deſpiſed and rejected of men. Joh. 10.33. Thou being a man makeſt thy ſelf God. Here the Jews account him to be a man and but a man, who was true God as well as man. Now that ſo great a perſon ſhould come into our nature, this is another thing doth commend to us the love of Chriſt in his Incarnation.
3. The love of Chriſt in his Incarnation ap
1. In that the Son of God came into a nature ſo inferiour to his own. What compariſon is there between God and the creature? That the eternal God ſhould joyn himſelf ſo nearly to the nature of his own creature, this is admirable. This was that made Bernard ſay, When I conſider the perſon of him who comes,
Dignatio To whom was it that this great perſon came? He came to us poor men, who dwell in houſes of clay. And will God indeed dwell with men? Yea he dwells with man: The Word was made fleſh,
1.14. He pitched his Tent and Tabernacle in a part of our nature; he did not only converſe familiarly, and was ſeen among men, but he pitched his Tent and Tabernacle in a part of our nature. Without controverſie great
is the myſtery of godlineſs, God manifeſted in the fleſh. God was in that very fleſh which the Son of God aſſumed. God was in that fleſh that was once ſeen here on earth, and was afterwards given as a Sacrifice for the life of the world, yea ſo in it as to dwell perſonally in it. Therefore doth the Son of God call the fleſh he aſſumed his own fleſh, Joh. 6.53. Now conſider it, what a diſproportion is there between God and our fleſh? Yet the eterJoh. 1.14. It is a notable expreſſion one uſeth to illuſtrate this: Although it was not ſuitable to humane fleſh, according to the condition of its own nature, to be united to God in the unity of perſon; yet this was becoming God, in the infinite excellency of his own goodneſs. It was nothing but infinite goodneſs could move God to condeſcend ſo low as to take a part of our fleſh, and cloath himſelf with it.
2. The condeſcenſion of Chriſt in his IncarnaWord, the ſecond perſon in Trinity, joyned himſelf to our nature, that part or parcel of huthe fleſh of the Word: but this is that which commends the love of Chriſt, and his great condeſcenſion, that he ſhould take part of our nature, when the whole maſs of it lay unAdam was ex
3. The greatneſs of Chriſts love in his IncarHe was in all things made like to us, ſin only excepted. The Son of God did not only take fleſh, but he took paſſible mortal fleſh, ſuch a
It was by the good pleaſure of the Divine will,
Beneplacito Divinae vo The great end why the Son of God aſſumed our nature was, that he might ſatisfie for the ſins of men. Now one is then ſaid to ſatisfie for the offence of another, when he takes upon himſelf the puniſhment that is due for ſuch offences: now ſuffering and death was the puniſhment due for ſin. By one man ſin entred into the world, and death by ſin, Rom. 5. Therefore the Son of God out of his great love to us was not only willing to take our nature, but alſo the infirmities of our nature: Iſa. 53.4. He hath born our griefs,
That which was not aſſumed was not healed; if Chriſt had not born our infirmities, our infirmi
4. The greatneſs of Chriſts condeſcenſion in his Incarnation appears in this, in that he ſuffered the glory of his Divinity to be hid and veiled for a time in our nature, after he had aſſumed it. This is that which the Scripture calls his emptying himſelf,
2.7. We read it, He made himſelf of no reputation; in the Original it is, He emptied himſelf. How did Chriſt empty himſelf? The former words compared with thoſe that follow do acquaint us, He was in the form of God. Now
form of God, ſhould take upon him the form of a ſervant, ſhould be made in the likeneſs of men, and was found in faſhion as a man, there was his emptying himſelf. He might always have continued in the form of God only, without taking to himſelf the form of a ſervant; or if he will take the form of a ſervant, he might preſently and immediately ſhew forth the glory of his Divinity in that humane nature which he aſſumes; but this he doth not do: he is made in the ſimilitude of man, and found in faſhion as a man: that is, as Auſtin expounds it,
Zanchy obſerves, therefore our Tranſlation renders it, He made himſelf of no reputation. He did not obtain that reputation of the generality of men, as to be thought to be what he was: he was in the form of God, true God, equal with the Father, but taking upon him the form of a ſervant; being found in faſhion as a man, he was called the CarJoſeph and Mary. Look
Mat. 17.20. Now he that appeartheir face and were ſore afraid. This is an argument that he contained and kept in the beams of his glory at other times. It is true, the Lord Jeſus did upon occaſion let forth the glory of his Diglory of the only begotten Son of God, Joh. 1.14. But they were but a few in compariſon, that had this knowledge in the days of his fleſh here on earth. The Son of God did ſo far contain and keep in his glory, that it may be truly ſaid he made himſelf of no reputation, that is, he was not ſeen and acknowledged to be what indeed he was, by the generality of men. Hence are theſe expreſſions of the Prophet, Iſa. 53.2. He hath no form nor comelineſs: and when we ſhall ſee him, there is no beauty that we ſhould deſire him. Now this is a great Argument of the condeſcenPhil. 2.11. Every tongue ſhall confeſs that Jeſus Chriſt is Lord to the glory of God the Father. How is this, to the glory of God the Father? Why, thus we ought to conceive of it: When Chriſt ſhall come to Judgment, he ſhall come in the glory of his Father, Mat. 16.27. The glory of the Son and the Father is but one and the ſame glory; the Divinity of the Son and the Father is one and the ſame: therefore when the Son comes in the glory of the Father, he ſhall come in the glory of his own and his Fathers Divinity. What is it to appear in the Divinity of himſelf and Father? What is it for the Son to come in the glory of his own and the Fathers Divinity? Certainly, it is to manifeſt the glory of his Diviviz. he will manifeſt the glory of his DiOh the heights, &c. BeYe ſhall be as Gods, Gen. 3.5.) God out of the greatneſs of his love will become man: and though he continues to be God ſtill when he is become man too; yet ſuch is the humility of God incar
Eph. 3. verſ. 17, 18, 19.That Chriſt may dwell in your hearts by faith; that ye being rooted and grounded in love,
May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height:
And to know the love of Chriſt which paſſeth know
ledge.
4. THE greatneſs of the love of Chriſt in his Incarnation may be ſeen in the nearneſs of the Union that is made between the two Narooted in the Divine ſtock. To underſtand this, we muſt know that the Son of God was a perſon before his InJoh. 1.14. The Word was made fleſh. The Evangeliſt ſpeaks of Chriſt the Son of God, the eternal Word; The Word was made fleſh, that is, the Son of God, the ſecond perſon in Trinity was made fleſh, or became man. That Chriſt was a perſon, and had his ſubſiſtence in the Divine nature before his Incarnation, that the Evangeliſt had ſhewn us in the two firſt verſes, In the beginning was the Word, and the Word was with God, and the Word was God: Here the EvanWord, and who did firſt of all ſubſiſt in the nature of God only, did afterwards become man, and was made fleſh; and after his Incarnation ſubThe Word was made fleſh. How is this to be underſtood, made fleſh? Not by any converſion in the natures, as if ſo be the Divinity was abſorpt by, or turned into the humanity, or as if ſo be the humanity was ſwallowWord is made fleſh, thus we ought to conceive of it, the Word, that is, the eternal Word, the ſecond perſon of the Trinity, who was a perſon before, draws the hu
Ʋnity of his own perſon, ſo that the natures remain diſtinct and unconfoundHypoſtaſis or perſon of the Son of God.
Now conſider the greatneſs of Chriſts love in this Union. This union (the union of the two natures in that one perſon of Chriſt) is the great
Ʋnion as a
Ʋnity.
perſonal Ʋnion the natures remain diſtinct, but the perſon is but one. Now this is the higheſt of all unions next that of the three perſons in the Trinity in one and the ſame Eſſence: namely, that a created nature, as the humane nature in Chriſt is, ſhould be made one perſon with the Son of God, who alſo himſelf is God. By this union God communicates himſelf
perſonal Ʋnion which we are now ſpeaking of: for notwithſtanding the myſtical Union, notwithſtanding the inhabitatrue perſon, the perſon of a Believer and the perſon of Chriſt remain diſtinct perſons, though Chriſt and Believers be one myſtically and ſpiritually. The Scripture, He that is joyned to the Lord is one Spirit. There is a myſtical, ſpi
It is the obſervation of a Learned Divine, this Union is ſo near, individual, inſeparable, indiſſoJoh. 5.20. The Son of God is come, and hath given us an underſtanding, that we might know him that is true, and we are in him that is true, even in his Son Jeſus Chriſt, this is the true God. The ſum of this Scripture, ſaith Calvin, is this: When once we have Chriſt, then we have the true and eternal God, becauſe God is to be ſought for no where elſe. The Son of God hath ſo aſſumed a part of our nature, as that he hath made it his own proper fleſh; ſo that, that body which he hath aſſumed, is not the body of any other perſon, or individual, but it is the proper body of the Son of God; therefore is it called the Temple of his body, Joh. 2.21. elſewhere it is ſaid, Feed the Church of God which he hath purchaſed with his own blood, Act. 20.28. And we have that expreſſion, The body of his fleſh, Col. 1.22. That particle or parcel of our nature which the Son of God aſſumed and took up, was ſo individually, inſeparably, indiſſolubly
The bread I will give is my fleſh, Joh. 6.51. To ſum up this particular, what love is this, that the Son of God, ſo great a perſon as we have heard, ſhould take up a part of our nature, joyn it to himſelf in the bond of near union, and doth wear it, and will wear it to all Eternity!
5. The admirableneſs of the work of Chriſts Incarnation appears in this, in that by means of the Incarnation all the Trinity are brought near to us, and by the Son incarnate we come to have communion with all the Trinity. Hence is that expreſſion of the Apoſtle John, 1 Joh. 2.24. If that which ye have heard from the beginning ſhall remain in you, ye alſo ſhall continue in the Son and in the Father. By continuing in the Son we come to continue in the Father. This is the order, we muſt continue in the Son, if ever we mean to continue in the Father. He had ſaid before, He that denies the Son, the ſame hath not the Father, now he ſaith, By abiding in the doctrine of the Son, we ſhall continue in the Son and in the FaJoh. 4.2. and 2 Joh. 7. and we ſhall ſee it clear, that the doctrine concerning the Son is, That the Son is come into the fleſh, or that the Word is made fleſh. Now by continuing in this doctrine we ſhall continue in the Father: by conHe that hath the Son hath the Father. The Divinity of
The whole Divinity hath communicated it ſelf to us in the Incarnation of one of the Perſons. To underſtand which, we muſt know, although the Son only be the perſon who is incarnate, not the Father, or the Spirit, yet both the Father and the Spirit are to be found in that one perſon of the Son who is incarnate; and the reaſon is, becauſe the Divine perſons, alJoh. 14.10. The Father is in the Son, and the Spirit proceedeth from the FaLuther, and it is a great ſpeech:
Ʋbi ille Deus Chriſtus Jeſus eſt, ibi eſt totus Deus ſeu tota Divinitas, ibi invenitur Pater & Spiritus S. Luther.Where that God Chriſt Jeſus is, there is whole God, or the whole Divinity, there the Father and the holy Spirit is found. The Son hath aſſumed our nature, now the Father is in the Son, and the Spirit proceeds from the Father and the Son; therefore in the Son incarnate all the Trinity are repreſented to us. We begin firſt of all at the fleſh of Chriſt, we conceive firſt of all of the humanity of Chriſt, and from thence we aſcend to the contemplation of the Divinity of the Son inhabiting and dwelling in the hu
1. At the ſame time we apprehend the DiviJoh. 14.9. He that hath ſeen me hath ſeen the Father. There is one and the
2. By the apprehenſion of the perſon of the Son we are led into communion with the Father: ſo that we may ſay with the Apoſtle,
Truly our fellowſhip is with the Father and with his Son Jeſus Chriſt. The Divinity of the Father and the Son is the ſame; ſo that when we apprehend the Divinity of the one, we muſt neceſſarily appreJoh. 14.1. Ye believe in God, believe alſo in me.
Fides in Chriſtum non eſt praejudicio fidei in Deum Patrem, &c. Nihil vetat quò minùs ſit fides in plures perſonas, modò eſſentia ſit una eadémque. RoJoh. 14.
When we conceive of one perſon in the Triwhole Deity or whole God in our apprehenſion or conception: when we conceive of another perſon, or direct an act of faith to another perſon of the Trinity, we muſt take in the whole Deity or Eſſence in our apprehenſion: we muſt take heed that we never part or divide the Eſſence in our conception of any of the perwhole God ſubſiſting in the Divine Eſwhole God ſubſiſting in the Eſſence after ſuch a manner. The Eſſence is common to all the perſons, and the perſons do ſubſiſt in the ſelf ſame Eſſence; therefore in the conception of each perſon, we muſt be ſure to take in the whole
Divinity, we begin at the humanity, and we aſcend from thence to the conſideration of that perſon, who aſſumed the humane nature. Now in this one perwhole God, there is the Divinity of the Father and of the Spirit: now, when by the eye of faith we can contemplate the Divinity in the perſon of the Son, we may be the ſame eye of faith reflect upon the perſon of the Father as ſubſiſting in the ſame Divinity, and who is no otherways diſtinguiſhed from the Son but by his relative property.
Nihil abſurdi eſt, dum concipimus Deitatem Patri, Filio, & Spiritui communem, ſi intuitus Filii mentes noſtras reflectit ad Patris perſonam. CalCalvin to this purpoſe: There is nothing of abI and the Father am one, Joh. 10.30. Therefore when by the eye of faith we caſt an aſpect upon the perſon of the Son, and ſee him ſubſiſting in the Divine Eſſence, we may by the ſame eye of faith reflect upon the perſon of the Father, and ſee him ſubſiſting in the ſame Eſſence; and thus our fellowſhip is both with the Father and his Son Jeſus Chriſt, as the Apoſtle ſpeaks.
Learn from what hath been opened, that they who leave out Chriſt in their Religion, or do fancy or imagine to themſelves any other Chriſt beſides the Word incarnate, can never attain to God, or communion with him. Marvel not at ſuch an inference as this is, this doth naturally ariſe from the doctrine I have delivered, and this is no other concluſion than the Apoſtle lays down, 2 Joh. verſ. 9. Whoſoever tranſgreſſeth and abideth not in the doctrine of Chriſt, hath not God. Whoſoever he be who tranſgreſſeth,
Chriſt is the name of that perſon who ſubſiſts in both natures,
that Chriſt which the Scripture reveals, but both naHis name ſhall be Emmanuel, God with us: God manifeſted in the fleſh, declared to be the Son of God according to the Spirit of holineſs, Rom. 2.3. The Scripture when it ſpeaks of Chriſt as Meand all ſuch have not God: all that continue not in the doctrine of Chriſt, have not God. WhatJoh. 4.15. Whoſoever ſhall confeſs that Jeſus is the Son of God, God dwelleth in him, and he in God. How muſt Jeſus be confeſſed to be the Son of God? He muſt be ſo confeſſed to be the Son of God, as to be God: the Son of God, and God, that is the meaning: compare this with 1 Joh. 5.20. He that is the Son of God is the true God: to confeſs Jeſus to be the Son of God, is to con
To owne Chriſt in words, and yet in deed and in truth to deny him, this is as dangerous. Some tell us, that the light within that is Chriſt; but take heed of being deceived in ſo great a matter as ſalvation is. Believe it, your ſalvation lies at ſtake here, the light within is not that that can ſave us: that Chriſt who muſt ſave us is no other but the Word incarnate, he who in the beginning was with God, and who in the beginning was God,
by whom all things were made, and without whom nothing was made that was made, and who afterward in the fulneſs of time was made fleſh, this is he by whom you muſt be ſaved, if ever you be ſaved. It was not by the light within that we were made, no, the light within is but a creaChriſt the eternal Word is the light of men, Joh. 1.4. All the light that is in men is but a created ſpark from Chriſt, who was the firſt increated light: it is by him you muſt be redeemed and ſaved, by whom you were at firſt made and creaAdam was? If it had a beginning, then it was a creature. If men will tell you, there is ſomeIſa. 12.2. Take heed how you go off from, how you frame to your ſelves any other Saviour beſides this great Saviour, whoſe Name is the Lord our Righteouſneſs: who is God and man in one perſon.
Learn from what hath been ſaid, what the true way is of getting the neareſt and ſweeteſt comSon incarnate. The ſtudy of one Chriſt will bring us to the higheſt knowledge of God that we are capable of: Joh. 14.6. I am the way, the truth, and the life. He that injoys Chriſt, hath all that can be deſired; and therefore it is a good obſervation Calvin hath upon that Text: If Chriſt be the way, the truth, and the life, he muſt needs ſoar beyond perfection, aſpire at ſomething beyond the laſt perfection, who is not content with one Chriſt. Chriſt is the way, the truth, and the life, he is the beginning, middle, and end: in him we muſt begin, in him we muſt go on and make progreſs, and in him we muſt end. Chriſt-man is the way, and Chriſt as he is one and the ſame God with the Father, ſo he is the life. The humanity of Chriſt is the gate or portal that opens the way to the Divinity: when by the ſight of his humanity, we are led to the ſight of him as God, then is he to be acknowledged to be wholly in the Father, and the Father to be wholly in him, He that hath ſeen him, hath ſeen the Father, 2 Joh. 9. Moſt ſweet are thoſe promiſes of the Lord Jeſus, Joh. 14.21, 23. If any man love me he ſhall be beloved of my Father, and I will love him, and we will come and make our abode with him. If we would have the Father and the Son make their abode with us, we muſt firſt begin at the Son incarnate: we muſt be fond of him, if I may ſo ſpeak; make much of him, have an high eſteem of him. If any man love me, he ſhall be beloved of my Father, and I will love him. Chriſt ſpeaks now as being preſent in our nature, as cloathed with the humanity, and ſaith: He that loves me, ſhall be beloved of my
Father: that is, he that loves me who am the Son incarnate. God hath brought down himſelf to us in the perſon of the Son who is incarnate. All the Trinity is brought near to us in that one per
Eph. 3. verſ. 17, 18, 19.That Chriſt may dwell in your hearts by faith; that ye being rooted and grounded in love,
May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height:
And to know the love of Chriſt which paſſeth know
ledge.
WE have already mentioned five Propoſi
6. The ſixth Propoſition is this: The greatadvancement that cometh to our nature by the Incarnation of the Son of God. It is the greateſt advancement of humane nature imaginable, that God ſhould take a part of our nature into unity of perſon with himſelf. This I ſhall illuſtrate by four Conſide
1. By means of the Incarnation of the Son of God a part of our nature is advanced above the Angels, Heb. 2.16. Verily he took not on him the nature of Angels.
Verily he took not upon him the nature of Angels. It is as much as if he had ſaid, Truly herein is our nature advanced above Angels, in that the Son of God did take part of our nature, and did not aſſume Angelical nature. If we look upon Angelical nature in it ſelf, and conſider the nature of Angels ſimply, ſo Angelical nature is ſuperiour, a nature ſuperiour to our nature; therefore is it ſaid, that man is made a little lower than the Angels. Humane nature ſimply conſiexalted far above principalities and powers, might and dominion, and every name that is names not only in this world, but in that which is to come, Eph. 1.20, 21. The Apoſtle in that place is ſpeaking of Chriſt-man: Now Chriſt-man is exworſhip Chriſt, Heb. 1.6. Now although it be true, that the Divine nature in Chriſt is the proper and formal object of worſhip, yet the AnWhen he brings in his firſt-begotten Son into the world he ſaith, Let all the Angels of God worſhip him. The Angels were not only to worſhip the Son of God before his Incarnation, but after his Incarnation. The Son of God when incarnate and cloathed with our fleſh, did not ceaſe to be the natural
In the beginning was the word, and the word was with God, and the word was God, Joh. 1.1. This is ſpoken of him before his Incarnation: there
2. The ſecond Conſideration is this: The adSon, or that Perſon whom the Scripture calls the Word, with the hunear relation is which the humane nature aſſumed hath unto the Trinity, and how that by means of the perſonal union the humane nature aſſumed hath a nearer relation unto the Trinity than any creaDivines,
cum proprià ſua carne ſocunda perſona Trinitatis. CheWord with his proper fleſh is the ſecond perſon of the Trinity. Now we muſt underſtand this aconverſion in the natures, as if ſo be the
2. Neither muſt we ſuppoſe, that the Son of God aſſumes a humane perſon, but a humane nature; for if the Son of God had aſſumed a humane perſon, then there had been a Quaterthe Father, the Word, and the Holy Ghoſt, 1 Joh. 5.7. The Goſpel ſpeaks but of three, and this the Goſpel ſpeaks of after the Incarnation of one of theſe perſons, namely, after the Incarnation of the Word, which is the ſecond of theſe three; for when John wrote this Epiſtle the Word was made fleſh, and had carried that nathe Father, the Word, and the Holy Ghoſt; ſo that the Word with his own proper fleſh is but one and the ſame perſon. There is a new perſon added to the Trinity by the Word's being made fleſh, as he is ſaid to be, Joh. 1.14. But that perſon whom the Scripture calls the Word, or the Son of God, I ſay, the Word aſſuming humane nature, is, and continues to be the ſecond
perſon of the Trinity; therefore we ought to conof it ſelf, or by it ſelf, neither doth the humane nature conſtitute any peculiar perſon by it ſelf; but the humane nature is taken into the unity of the perſon of the Word, and ſubſiſts wholly in and by the perſon of the Word, who is the ſecond perſon in Trinity. The Word who was a perſon from Eternity, and ſubſiſted in the Divine nature only before the Incarnation, by reaſon of the Incarnation ſubſiſts in both natures, the DiJoh. 1. Neither doth the Word's aſſuming of humane nature make an addition of any new perſon to the Trinity; but thus we ought to conAuſtin hath:
When the nature of man was aſſumed by one of the perſons of the Trinity, the number of the perſons was not increaſed, but the ſame Trinity ſtill remains. But here we may obſerve the ſingular advancement of our nature, which is all that I aim at in what hath been ſpoken. By what we have heard we may ſee, how by reaſon of the
Humanitas Chriſti licèt ſit creatura, tamen quia ſola & nulla alia ita adhaeret Deo, ut una ſit perſona cum Divinitate, oportet igitur tam altiorem ſupra & extra omnes alias creaturas eſſe, tamen ſub ſolo Deo. Luther.Ambroſe: Humane nature is not to be deſpiſed, which is taken into ſo near ſociety and fellowſhip with the holy Trinity. And it is a great ſpeech of Luther: The humanity of Chriſt, although it be a creature, yet becauſe this only and no other creature doth ſo adhere to God, as that it is one perſon with the Divinity, it is higher than all other creatures, and above all other creatures, yet under God alone.
3. The third Conſideration is this, the adTemple as it were of the Divinity: Deſtroy this Temple, and in three days I will raiſe it up; but he ſpake of the Temple of his body, Joh. 2.21. Here we ſee the body of Chriſt, or the humanity of Chriſt is plainly called a Temple; and whoſe Temple was it? the Temple of the Divinity: Deſtroy this Temple, and in three days I will raiſe it up. He that could raiſe up the Temple of his body when it was deſtroyed by death, muſt needs be God; therefore the perſon dwelling in this Temple was God: ſo that Chriſt calls his own humanity, the Temple of his Divinity. Col. 2.9. In him dwells all the fulneſs of the Godhead bodily. The fulneſs of the Godhead dwells in the huTemple of the Divinity, we muſt not ſuppoſe that the God head is or can be circumſcribed; but thus we ought to conceive it, that by means of the perſonal Union the Godproper ſeat and Temple of the Divinity? That God ſhould manifeſt himſelf in, by, and through our nature aſſumed: that the Divinity ſhould ſhine through our nature, and ſhew it ſelf to us by our nature. A notable Scripture to illuſtrate this in Joh. 1.14. The word was made fleſh, and what follows? We beheld his glory as the glory of the only begotten Son of God. The meaning is, we beheld ſome rays and beams of the Divinity breaking forth through that fleſh of his. God was made viſible to us in the perſon of his Son, who had aſſumed a part of our nature. Hence is it, that the body of Chriſt, or the humane nature of Chriſt is called a Tent or Tabernacle, Heb. 8.2. & 9.11. Why is the body of Chriſt, or the huTabernacle? For this reaſon: Look as the glory of God filled the Tabernacle of old, ſo the glory of the Divinity hath filled his humane nature. The body of Chriſt or his humane nature (as Calvins expreſſion is up on that place) It is that Temple in which the whole Majeſty of God dwells.
Templum in quo tota Dei Majeſtas habitavit. Calvin.
4. The fourth and laſt Conſideration to ſhew how our nature is advanced by the Incarnation of the Son of God, is this, By means of the Incarnation, Chriſt-man hath ſupreme Authority, Juriſdiction, and Dominion over all creatures, and
Government of the World, and the ordering of all the affairs of it are committed to him by the Father. There are clear Texts of Scripture to prove this, Joh. 5.22, 27. The Father judgeth no man, but hath committed all judgment to the Son. And hath given him authority to execute judgment becauſe he is the Son of man. Matth. 28.28. All power and authority is given to me in heaven and in earth. Pſal. 110.2. The Lord ſaid unto my Lord, Sit thou at my right hand. Hence is that ſpeech of Auſtin:
Chriſts ſitting at the right hand of God imports two things.Eſt haec & fiducia & gloriatio noſtra, quòd noſtrûm ſingulorum portio, ca
Au
1. His advancement and preheminence above all creatures. God hath given him a Name above every name, Phil. 2.9.
2. It imports his ſupreme Power, Authority, Juriſdiction, and Dominion over all creatures. Eph. 1.22. & Pſal. 8.6. He hath put all things under his feet. The Radix or root of this Power which Chriſt is ſaid to have over all creatures lyeth primarily and originally in the Divine nature of the Son. The Son, the ſecond perſon in Trinity, as he is one and the ſame God with the Father and the Spirit, hath power and dominion over all creatures; and as he is the Son incarnate, as he is made man, ſo he hath all power in a way of Diſpenſation, all power is committed to him, and he exerciſeth that power miniſterially as the Delegate of the Father, which yet is in him originally and eſſentially as he is one God with the Father. Hence is it that Divines obſerve, If the queſtion be asked According to which nature it is that
new which it had not before. When all Power and Authority is ſaid to be given to Chriſt, the DiGlorifie me with the glory which I had with thee before the foundation of the world. As he was the eternal Son, ſo he was poſſeſſed of the ſame glory as the Father had from Eternity: now he prays, that that glory which he had as the Son and as God, might be manimanifeſtation of the glory it had before, in and by the humane nature aſſuproperly Power and Authority given to it. Hence is that ſpeech of one of the Ancients:
Ʋthomo accepit quod ut Deus habebat. Theodor.Chriſt received that as he was man which he had always as he was God. As he was God, he always had Power and Authority inveſted in him, now he received that as man which he had always in him as God. The Son, as he was God, did always reign with the Father before his Incarnation: And hence that ſpeech of Chriſt, My Father worketh hitherto, and I work, Joh. 5.17. But although the Son did reign before his Incarnation, yet it was then as God, nakedly and ſimply conſidered: as God
Before his Incarnation, ſaith a Learned Divine, he reigned with the Father as God, nakedly and ſimply conſidered, as cloathed with his eſſential glory; but after his Incarnation he reigned as God cloathed with our nature: That is, ſays he, God the Father did not account the Son unworthy of this Honour and Authority, although covered with our vile fleſh, and admitted him as the Son incarnate into a Copartnerſhip with him in his Kingdom, caſting this honour upon the humane nature, becauſe it was joyned to his own Son in perſonal Union. Juſt as if a Kings Son had taken ſome old garwhole Chriſt, that is, Chriſt not only as God, but as man, hath power over all creatures, or the humane naIſa. 45.22. I am God, and beſide me there is no other: and what follows? To me every knee ſhall bow, every tongue ſhall ſwear. He muſt needs be God, to whom every knee muſt bow, and every tongue muſt confeſs: thereInſtrument that is conjoyned with the Deity: the Son of God, becauſe he hath the humane naprimarily, radically, and fundamentally, and this Power is exerciſed by the humane nature ſecondarily and miniſterially: that is to ſay, whatſoever Chriſt wills by his Di
We come now to make ſome uſe of what hath
We may learn from what hath propounded, that there is a vaſt difference between Chriſt and Believers. Believers have Union with the Father and the Son; yet the humane nature in Chriſt, or Chriſt as he is man, hath a preheminence above all Believers: and that will appear by reflecting a little upon what hath been ſpoken.
1. Conſider this: the humane nature in Chriſt hath that relation to the Trinity, that no Believer in the world hath. It is a Maxime with Divines. The humanity of Chriſt belongs perſonally to the Trinity.
Humanity of Chriſt belongs perſonally to the Trinity, their meaning is not, that the humanity of Chriſt brings in a new perſon, for then there would be a Quaternity, four perſons inſtead of three: but when they ſay, the humanity of Chriſt belongs perſonally to the Trinity, their meaning is, the humanity of Chriſt belongs and hath relation unto the Word, who is one of the perſons in the Tri
2. The humane nature in Chriſt is the Temple of the Divinity. God manifeſts himſelf to us in and by that humanity which the Son hath aſſufulneſs of the Godhead dwells in them bodily. It is a memorable ſpeech of one of the Ancients, which may clear the matter in hand: By that nature which is ſeen,
Per natu We wor
3. Conſider, Chriſt-man hath Dominion and Soveraignty over all creatures, as hath been ſhewpreheminence in all things, as the Apoſtles expreſſion is, Col. 1.18.
Theſe things are neceſſary to eſtabliſh our judg
Learn to admire the great Love of God in Chriſt.
We have heard how our nature is adBleſſed be God and the Father of our Lord Jeſus Chriſt, who hath bleſſed us with all ſpiritual bleſſings in heavenly things in Chriſt, Eph. 1.3. And in another place, He hath made us to ſit together in heavenly places with him. Chriſts advancement in ſome ſort is our advancement, his exaltation is our exaltation. God hath honoured our nature in advancing Chriſtman ſo high: the Divine nature in Chriſt needed nothing, it was capable of receiving nothing: as he was the Eternal Son, ſo he was coequal and coeſſential with the Father; all the glory that comes to him in time, is caſt upon the humane nature. Now that God ſhould advance our naWhat is man that thou art mindful of him, or the ſon of man that thou ſhouldſt magnifie him? Pſal. 8.4. That the Divinity ſhould ſhew it ſelf in and by a part of our nature, that a part of our nature ſhould ſtand and continue in perſonal union with the ſecond perſon in Trinity; that a part of our nature ſhould be advanced above Angels, ſet in authoChryſoſtome ſaith he was ſwallowed up by this conſideration: It is a great thing, ſaith he, a thing full of wonder and amazement, that our fleſh ſhould ſit at the right hand of God, and be adored by Angels and Archangels. When I think of this, ſays he, I find my ſelf put into an ecſtaſie.
Learn from what hath been opened, where to ſeek for God, how we ought to come to God. Would we know where to ſeek for God, and where we may expect to find him? We muſt ſeek for God in and by the humanity of Jeſus
Temple of the Divinity; here therefore it is we muſt ſeek for God, and here may we hope to find him. It is an expreſſion that Luther hath:
Deus nec vult nec poceſt inventri, niſi in hac humanitate, & per hanc humanitatem. Luther.God neither will, nor can be found but by the humanity of Jeſus Chriſt: which, ſays he, God hath lifted up as a Standard, that by it he may gather to himſelf all his children out of the world. Chriſt himſelf hath told us, He is the way to the Father, Joh. 14 6. How is he the way to the Father? The Son incarnate, the Son become man is the way to the Father. Joh. 1.18. No man hath ſeen God at any time, the only begotten Son who is in the boſom of the Father, he hath revealed him. How doth the Son reveal him? In and by the humane naHe that hath ſeen me hath ſeen the Father, Joh. 14.9. How is it, that he that hath ſeen Chriſt hath ſeen the Father? The meaning is, the Divinity lay hid in that humanity of his, and the Divinity was to be ſeen and apprehended by that humanity of his. This is notably ſet forth by the Apoſtle, Heb. 10.19, 20. Having boldneſs to enter into the holieſt by the blood of Jeſus, by a new and living way which he hath conſecrated for us, thorough the veil, that is to ſay, his fleſh. It is an obſervation which Calvin hath upon this Text: The fleſh of Chriſt is not be deſpiſed, becauſe it is as a veil that doth cover the Majeſty of God, and yet directs us the way to injoy all that is in God. Look as the veil in the Temple did cover all thoſe things that lay hid and ſecret in the Sanctuary,
Nec quiſquam Deum inveniet, niſi cui via & oſtium erit Chriſtus homo. Calv.No man ſhall ever find God unto whom Chriſt-man is not
the way and the door. This is that our Saviour means, when he ſays, Ye believe in God, believe alſo in me, Joh. 14.1. The naked abſolute Divinity is at too great a diſtance from us, and we know not where to find God in his naked ſimple Eſ
This may inform us whence the Church hath had all its preſervations, and what may be a ground to our faith, that the Church ſhall ſtill be preſerved in all Ages. Eph. 1.22. And hath put all things under his feet. That is, he hath put all things under Chriſts feet. God the Father hath ſubjected all things to Chriſt-man, the Head of the Church: the government is upon his ſhoulNo man ever hated his own fleſh, &c. Eph 5.29. The Church is near akin to Chriſt, fleſh of his fleſh, and bone of his bone; no wonder therefore that Chriſt takes care of the Church, which is ſo nearly related to himſelf. The Church is as it were a part of Chriſt, the head and members make up Chriſt myſtical: ſo alſo is Chriſt, 1 Cor. 12.12. The Apoſtle ſpeaks there of Believers, As the body is one, and hath many members, and all the members of that one body being many are one body, ſo alſo is Chriſt. All Believers, together with Chriſt their Head, make up Chriſt myſtical. Chriſt may be conſidered perſonally, and he may be conſidered myſtically. Chriſt perſonally conſidered, is that perſon who was born of the Virgin, dyed on the Croſs, roſe again the third day, aſcended up inChriſt myſtical is Chriſt and all Believers, the head and members in conjunction. The Church is ſaid to be the Body of Chriſt, the fulneſs of him who filleth all in all, Eph. 1.22. Now then the Church ſtanding in ſuch near relation to Chriſt as to be his body, a part of himſelf, this is the reaſon that Chriſt hath preſerved it, and will preſerve it to the end of the world; Mat. 18. I will build my Church. See here, he calls it his Church, he challengeth a peculiar intereſt in it. Feed the Church of God which he hath redeemed with his own blood, Act. 20.28. Therefore the Church ſtanding ſo nearly related to Chriſt, no wonder Chriſt takes ſuch care of it. Learn from hence to whom to attribute all the deliverances of the Church, it is our faithful, omnipotent, ſympathi
Laſtly, This may ſerve as a ground to confirm our faith touching the certian glorification of the Saints. A part of our nature is already in the Head of the Church; Chriſt man, who is the Head of the Church, is exalted to the higheſt ſtate of glory: God hath highly exalted him, &c. Phil. 2.9. Now though it be true, Chriſt muſt be allowed his preHeb. 6. ult. we read how Chriſt is entred into heaven as our fore-runner. If Chriſt be in Heaven, the Saints who are members of his body, ſhall certainly folThat the love wherewith thou haſt loved me, may be in them, and I in them, Joh. 17. ult. It is the ineſtimable priviledge of the Saints (ſaith Calvin upon this Text) that Chriſt was beloved of the Father for our ſakes, that we might be partakers of the ſame love. If the Father hath gloand I in them. As we expect to be comprehended in that love with which our Head is embraced, we muſt be ſure to be in him. We muſt ſee that we be in Chriſt and Chriſt in us, we muſt have true and real union with him; and if we be thus united to him, then the love wherewith the Father hath loved him, ſhall be communicated to us: there
Eph. 3. verſ. 17, 18, 19.That Chriſt may dwell in your hearts by ſaith; that ye being rooted and grounded in love,
May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height:
And to know the love of Chriſt which paſſeth knowledge.
7. THE ſeventh Particular, to demonſtrate the greatneſs of the Love of Chriſt in the work of his Incarnation, is this: The love of Chriſt in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, our nature, as it is in the Head of the Church, is reſtored to its ancient purity, integrity, and perFilius Dei naturam noſtram ſibi conjunxit, ut eam in ſe primò & per ſeipſum ad priſtinam pulchritudinem reſtitueret. CyThe Son of God hath joyned our nature to himſelf, that firſt of all he might repair our nature in himſelf, and by himſelf reſtore our nature to its ancient beauty. To underſtand this, we muſt know, that Adam had loſt original Righteouſneſs, infected and corrupted mans nature with the conAdam by his Fall left our nature under the contagion of Original ſin; the Son of God in his Incarnation took up our nature without ſin, and as the ſecond Adam, repreſents
Such an High-Prieſt became us, who is holy, harmleſs, undefiled, ſeparate from ſinners, Heb. 9.26. So that this is the ſingular priviledge of Believers, alIn him is no ſin, 1 Joh. 3.5. He doth not ſay, In him was no ſin; that is true indeed: for in him was no ſin, neither was there any guile found in his mouth. But the Apoſtle ſaith here, In him is no ſin: It is as much as if he ſhould ſay, As Chriſt was without ſin here on Earth, ſo he is without ſin in Heaven, he preſents our nature pure and ſpotleſs before the Throne of God. This is the ſingular priviledge of BelieWe glory in Chriſt Jeſus, or we boaſt in Chriſt Jeſus, &c. Phil. 3.3. as much as to ſay, We do not boaſt in our ſelves, we do not glory in our own righ
8. The love of Chriſt in his Incarnation apThis is my beloved Son, in whom I am well pleaſed, Mat. 3. ult. This is ſpoken of the Son incarnate, after he was made man. God the Father delights in the Son when
incarnate. To underſtand this, we muſt know, as he was the eternal Son, the expreſs image of the Fathers perſon, proceeding from the Father by eternal Generation, ſo he was eternally his deProv. 8.30. I was daily his delight. Now that which we are farther to conſider is, As the Father delights in the Son, as his eterJoh. 3.35. The Father loveth the Son. And how doth he love him? Not only as the Son ſimply conſidered, but he loves him as the Son incarnate; he loves him as the Son come into our nature, he loves him as he is Mediator. To open this a little further, we may conſider, that the humane nature, by means of the Incarnaſtanding as it were in the Divine Perſon: yea, I find how ſome of the Ancients go further.
ſuae perſonae. Damaſc. Pertinet ad integritatem Verbi incarnati. Chemnit.Damaſcene's expreſThat the humane nature is a part as it were of his perſon. And a modern Divine obſerves, The humane nature belongs to the integrity and compleatneſs of the perſon of the Word incarnate. Yet to prevent all miſtakes, we muſt underſtand this cautiouſly; That perſon whom the Scripture calls the Word, or the Son, which is the ſecond of thoſe three the Scripture ſpeaks of, (There are three that bear record in Heaven, the Father, the Word, and the Spirit) was a Perſon from Eternity, and the
properly and ſtrictly a part of his perſon, neither doth it add any thing to the compleating of his perſon, ſimply conſidered: but on the contrary, the humane nature having no perſonal ſubſiſtence of its own, receives perſonality from the Word, or the Son of God, who was a perſon from Eternity. Hence is it that Dione reſpect may be called a Perſon that is ſimple and uncompounded; look upon Chriſt ſimply as the ſecond perſon in Trinity, and ſo his perſon is moſt ſimple and uncompounded, and his humaanother reſpect, look upon him as he is Mediator in a way of Diſpenſation, and ſo they ſay Chriſts perſon is a perſon that may be ſaid to be compounded; that is to ſay in plain terms, conſider Chriſt under the notion of Mediator, ſo the humane nature is not to be excluded from the perſon of the Mediator: it is not to be excluded from the conſideration of Chriſt as Mediator. For Chriſt is not Mediator according to one nature meerly: not according to his Divine nature meerly, nor according to his humane nature meerly; but Chriſt, as MeMediator, is to be conſiconſiſting of both natures, and as ſubſiſting in both natures. It is a paſſage of one of the AnIt is a thing of equal danger to believe Chriſt to be God only, without believing him to be man; or to believe him to be man only, without believing him to be God: for the Mediator is to be believed to be both God and man, the Mediator is both God and man in one perſon. Now to return to what
whole perſon of the Mediator, who is man as well as God, and all the complacency and delight of the Father is taken up in him: ſo that a part of our nature being taken into unity of perſon with the Son of God, there is a foundaHe hath made us accepted in the beloved, Eph. 1.6. Chriſt is firſt beloved, and we are beloved in him. The Father hath a part of our nature always before him, which is ever in his eye, which ſtands in perſonal union and communion with his own Son, and Chriſt man hath no ſin in him, but is perfectly pure and righteous; and being ſo, is perfectly pleaſing and delightful to the Father; and he being Head of the Church, all that are members of his body are looked upon in him, and are accepted in him. To underſtand this more clearly, we muſt conſider, that our nature by ſin is alienated and eſtranged from God, lyes under wrath and the curſe; but now by the Incarnation of the Son of God, our nature is again brought near to God. The Son incarnate and made man is perfectly the object of the Fathers delight, and our nature being repreſented pure and ſpotleſs before the Thone of God in the perſon of the Son of God, the Father reflecting on our nature, as it ſtands in perſonal union and conjunction with his Son, accepts of us and delights in us through his Son: ſo that by means of the Incarnation of the Son of God, there is a foundation laid for our acce
9. The love of Chriſt in his Incarnation apGrace is brought down, depoſited, and lodged as it were in our nature, as in a fountain near at hand, that we may know where to go and have recourſe for all grace. The GodThe God of all grace, 1 Pet. 5.10. But look upWith thee is the fountain of life, Pſal. 36.9. Now in Chriſt the fulneſs of the Godhead dwells bodily; therefore the fulneſs of the Godhead dwelling in Chriſt boJoh. 1.14. The Word is made fleſh, and what follows upon that? full of grace and truth. Immediately upon the Words being made fleſh, the humane nature, which the Word aſſumed, comes to be repleniſhgrace and truth. Obſerve the order or gradation that is here ſet down, firſt the Word, the ſecond perſon in Trinity, aſſumes our nature, the Word is made fleſh; what follows upon this? The Word being made fleſh, he having the Godfills the humane nature with all grace. Hence is that expreſſion, The Word is
made fleſh and dwelt among us, full of grace and truth. What follows upon this? Out of his fulneſs we receive grace for grace. The Word incarproximate and next fountain of grace to us. The Godhead of the Son, which is one and the ſame with the GodReceptacle of grace.
Of his fulneſs we receive and grace for grace. The Evangeliſt doth not ſay, Of him we receive grace for grace: that is true; but he expreſſeth it thus, Of his fulneſs we receive and grace for grace: which expreſour iniquities had ſeparated between God and us, as the Prophets expreſſion is, Iſa. 59.1. The Son of God thereHeb. 2.14. Becauſe the children were made partakers of fleſh and blood, he alſo took part of the ſame. Now ſaith the Apoſtle elſewhere, No man ever as yet hated his own fleſh. He that is a brother inAs the Father hath life in himſelf, ſo hath he given to the Son to have life in himſelf, and hath given him authority to execute judgment becauſe he is the Son of man, Joh. 5.26, 27. Calvin obſerves from that ex[becauſe he is the Son of man] Chriſt was therefore ordained by the Father to be the AuThat is laid open to us in Chriſt man, which did before lye hid in God; becauſe the Majeſty of God, as it is at a great diſtance from us, is like to a ſpring that lyes hidden and latent,
Habemus promptum & expoſitum fontem, ex quo haurire licet. Calvin.
10. The love of Chriſt in his Incarnation apfirm and ſure. That which a meer man received might be taken away and loſt as it was in Adam; therefore grace was depoſited in the hands of one who was God as well as man, that ſo grace might be made moſt ſure and firm. The beſt of creatures are mutaJob 4.18. Behold, he puts no truſt in his ſervants, and his Angels he chargeth with folly. The Angels themſelves, which are the higheſt rank of creatures, are ſubject to change: the good Angels who never ſinned, yet might have ſinned and fallen, had they not been confirmed by Divine grace. And that they might have done ſo, it appears plainly by the inſtance of the evil Angels. The evil Angels were created at firſt in the ſame ſtate of dignity and glory as the good Angels were; but they being left to the mutability of their own will, fell from God: whereas the good Angels were confirmed by grace. It is a wiſe ſpeech of Auſtin: God,
Deum ſic ordinâſſe Angelorum & hominum vitam, ut in ea priùs oſtenderet quid poſſet liberum arbitrium, deinde quid poſſet gratiae ſuae beneficium. Aug.hath ſo ordered and diſpoſed concerning the life of Angels and men, that he hath ſhewn firſt of all what free-will could do, and then what the benefit of his grace could do. Free-will both in Angels and men diſcovered it ſelf to be a mutable thing; therefore that grace might be laid ſure, it was laid in the hands of one who was God as well as man. Auſtin obſerves, Chriſt was predeſtinated to be Head of the Church, and we are predeſtiindeficient, never failing PrinAdams ſoul had, but the Godhead was perſonally united to it; ſo that unleſs we could ſuppoſe a diſſoluJoh. 6.57. As the living Father hath ſent me, and I live by the Father. It is as much as if our Saviour had ſaid, The GodFather, to attribute them to the Father; therefore he ſaith, I live by the Father. The Father is the firſt perſon in the Deity: and although the Son be poſſeſſed of the ſame Deity, yet when Chriſt ſpeaks of ſuch things as belong to the Deity or the Divine nature, he uſeth the name of the Father, in which expreſſion his own Divinity is comprehended. So Joh. 14.10. The Father that dwelleth in me, he doth the works: his meaning is, the Divine nature. The Divine nature is common to him and the Father; but he expreſſes it thus, The Father in me doth the works. Now ſaith he, As the living Father hath ſent me, and I live by the Father: his meaning is, the Divinity which is united to my fleſh is a living Spring and fountain of grace: my humanity receives all grace, life, and virtue from the Di
1. It depends upon the firmneſs and indiſſolu
2. It depends upon the Indeficiency of grace, and the inexhauſtible Fulneſs that is in the God
3. It depends upon a Believers Union with Chriſt.
1. If the perſonal Union can never be diſſol
2. If the ſpring of grace which is in the Di
3. Believers ſtanding in union and conjunctiCor. 6.17. Eph. 5.30. & 1.23.
I ſhall conclude this particular with a paſſage of one of the Ancients. Thoſe things which a meer man received, might be taken away from him, as they were from Adam: that therefore grace and the gifts of God may remain firm; there
Learn from what hath been ſpoken, what it is
to be conformed to the image of his Son: and he is the firſt-born among many brethren, Rom. 8.29.
By way of Exhortation to poor Sinners that are in a natural condition, O labour to get into
children of wrath, unlovely, unacceptable in the ſight of God; if ever you be taken from being children of wrath to be children of God, if ever you be made ſons and daughters of God, you muſt firſt of all be imThis is my beloved Son in whom I am well pleaſed. There is not one drop of Gods love runs out of Chriſt, all the love of the Father deſcends upon the Son incarnate, and it is conveyed and let down by him upon the ſons of men. If you be found out of Chriſt, you cannot expect to ſee or taſte one drop of the love of God towards you. O labour to get into Chriſt. Is it not ſad to lye under Divine wrath, to be alienated and eſtranFor this is the beloved Son in whom the Father is well pleaſed. The Father looks upon none with a favourable eye, but whom he looks upon in the beloved Son: if you have no
By way of Exhortation to Believers, to exhort them to keep cloſe to Chriſt. It is the intereſt and concernment of Believers to labour to keep cloſe to Chriſt, and to ſee that Chriſt dwell in their hearts by faith yet more and more. The Apoſtle prays for the Epheſians,
natural Son of God, if we embrace him and adhere to him by faith, the greater evidence ſhall we have that we are the adopted ſons of God by faith in him. Gal. 3.26. Ye are all the children of God by faith in Chriſt Jeſus. That which makes us ſons at firſt will be the means to continue the ſight and comfort of this ſonſhip to us. It is faith makes us the ſons of God; therefore if we would have the comfort of our ſonſhip, let us look to this, that Chriſt dwell in our hearts by faith. When Chriſt promiſes to manifeſt the Fathers love to us, how is it that he will do it? He ſaith, I in them, Joh. 17.26. Let us conſider it well, the way by which Chriſt manifeſts the Fathers love to the Elect, is by his being in them. If ever we expect the manifeſtabe in us, and we in him. Let us take heed therefore how we let our eye go off from Chriſt, we can expect no love from the Father but as he looks upon us
Learn from what hath been opened, where to go for all ſupplies of grace. We have a fountain near at hand, we have grace brought down into a part of our own nature, grace is lodged in the Son of God incarnate as in its proper fountain, there may we repair and fetch as much grace as our ſouls need. Joh. 7.38. If any man thirſt, let him come to me and drink. There is a ſpring of grace opened to us in a part of our own nature, here may we come and be ſupplied. Col. 1.19. It pleaſed the Father that in him all fulneſs ſhould dwell. If any man thirſt, let him come unto me and drink. If you thirſt for grace, it is but tur
See the ground of the perſeverance of the Saints, and why none who are true Believers, and are implanted into Chriſt, can fall from grace. The reaſon is, becauſe grace is kept ſure and ſafe in the Head of the Church, the fountain of grace, the Lord Jeſus. Adam indeed had a ſtock comAdam, the Head of the Church, is God as well as man, and grace being depoſited in him, it is now lodged in a ſure hand. Joh. 14.19. Becauſe I live, ye ſhall live alſo. As much as if our SaJoh. 10.27, 28, 29. he is there ſpeaking of his ſheep, and of them he ſays, None ſhall pluck them out of my hand, my Father is greater than all, and none ſhall pluck them out of my Fathers hand. The ſum of our Saviours aſſevethe power of God to ſalvation, 1 Pet. 1.5. So that if the Divine power can preſerve the Saints, they ſhall be preſerved to eternal life. Let us labour to be in the number of Chriſts ſheep, ſuch as truly follow him, and he hath undertaken to keep us from periſhing, and to bring us ſafe to eternal life.
Eph. 3. verſ. 17, 18, 19.That Chriſt may dwell in your hearts by faith; that ye being rooted and grounded in love,
May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height:
And to know the love of Chriſt which paſſeth knowledge.
WE now come yet to ſome other Propoſi
11. The eleventh Propoſition is this, The love of Chriſt in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, there is a foundation laid for our Adoption and being made the ſons of God. It was a ſpeech of Irenaeus: The Son of God was made the Son of man,
8.29. Chriſt is ſaid to be Filius Dei factus eſt filius hominis ad hoc, ut & homo fieret filius Dei. Irethe firſt-born among many brethren. Peter Martyr obſerves from that expreſſion; So good is God, that when as God had a Son, and ſuch a Son whom he took perfect delight and complacency in, yet he was pleaſed to adopt more ſons of the ſtock of manfirſt-born among many brethren, this muſt be underſtood in rePrimogenitus as
Ʋnigenitus, the firſt born as the only begotten Son of the Father. Chriſt is the Head of all the Elect;
fore-ordained before the foundation of the world, 1 Pet. 1.20 that is, before the foundation of the world he was ordained to be the Head of the Church.
Sicut praedeſtinatus eſt ille unus ut caput noſtrum eſſet: ita & multi ſumus praedeſtinati ut eſſemus ejus membra. Aug. Deus Chriſtum ipſum quatenus homo eſt, primum omnium praedeſtinavit, in quo caeteros ſervaret.
Auſtins expreſſion: As Chriſt was that one only who was predeſtinated to be our Head, ſo we being many are predeſtinated to be his members. Hence is that expreſſion we have Eph. 1.6. Having predeſtinated us to the adoption of children by Jeſus Christ. The Original of our Adoption is Gods Predestination, having predeſtinated us: the foundation of our Adoption is in Jeſus Chriſt; having predeſtinated us to the adoption of children by Jeſus Chriſt. God did firſt of all predeſtinate Christ himſelf as he was man, that in him he might ſave all the reſt of the Elect. To underſtand this, we muſt conſider
That Chriſt was the natural Son of God, the only begotten Son of God from Eternity; thereonly begotten Son who is in the boſom of the Father, Joh. 1.18. Now the natural and only begotten Son of God being pleaſed to aſſume a part of our nature, he is and remains to be the natural Son of God in and with the huCivil Lawyers obſerve, that no one can obtain the Right and Priviledge of Adoption but by leave of him who is the natural ſon. If there be a natuthis Right or Power, that we ſhould become the ſons of God, even to as many as receive this natural Son by faith into their hearts, Joh. 1.12. They who receive the natural Son by faith, are made adopted Sons. Hence is it ſaid Gal. 3.26. Ye are all the children of God by faith in Chriſt. It is an excellent expreſſion Zanchy hath upon that Text Eph. 1.5. Having predeſtinated us to the adoption of ſons by Jeſus Christ. For this very end did Chriſt aſſume our nature, being made our Brother according to the fleſh, that we having his Spirit given to us, might be made the ſons of God, and the brethren of Chriſt; and for this cauſe is he ſaid to be the firſt-born among many brethren.
12. The twelfth Propoſition for the clearing of this Myſtery, and ſhewing the greatneſs of Chriſts love in the work of his Incarnation is this, That by means of the Incarnation of the Son of God, God hath brought himſelf down to us, ren
1. By means of the Incarnation of the Son of God, God hath brought himſelf down to us, and rendred himſelf more facile and eaſie to be apſimple and abſolute nature, God dwells in light inacceſſible, and of him it is ſaid, Whom no man ſaw, nor can ſee, 1 Tim. 6.16. The naked, ſimple, abſolute Divinity is too bright an object for our weak eyes to look upon; thereinviſible in himſelf, hath made himſelf viſible (as it were) in the perſon of his Son: therefore is it ſaid, Chriſt is the image of the inviſible God, Col. 1.15. and the light of the knowledge of the glory of God ſhines in the face of Jeſus Chriſt, 2 Cor. 4.6. In the face of the Son incarJoh. 1.18. No man hath ſeen God at any time, the only begotten Son who is in the boſom of the Father he hath revealed him. It is Calvins obſervation, That as Chriſt is the Mediator of Reconciliation, ſo he is the Medium of Revelation, he reveals God to us, and by him we come to the knowledge of God. To underſtand this more clearly and diſtinctly, we muſt know,
Maxime: The ſame nature of the Divinity is whole and perfect in each of the perſons. The Godhead is not divided, each perſon is whole God; therefore doth our Saviour ſay, Joh. 14.7. If ye had known me, ye ſhould have known my Father alſo. When the Divinity of the Son is known,
Son of God, the ſecond perſon in
whole nature of God is brought down to us in Chriſt, This is the true God, 1 Joh. 5.20. And he that hath ſeen me hath ſeen the Father, Joh. 14.9. There is but one and the ſame Divinity common between the Son and the Father; therefore he that ſees and apprehumanity of the Son is the Medium by which we come to ſee and apprehend the Divinity of the Son and of the Father. The humanity is not the Divinity; yet the humanity is the Medium by which we are helped to conceive and apprehend the Divinity: and that is the meaning of that expreſſion, He that hath ſeen me hath ſeen the Father. That is, (as a Learned man expounds that paſſage) As my Divinity is ſeen and apprehended by this aſſumed fleſh of mine,
Sicut mea Divinitas per hanc carnem aſ Hence is that expreſſion of our Saviours, Joh. 12.44. Jeſus cryed and ſaid, He that believes on me, believes not on me, but on him that ſent me. Our Saviour lays much ſtreſs upon it, he crys and ſaith, as if he would proclaim it to all the world, and would have all the world take notice of it. And what is the truth he proclaims with ſo much ſoHe that believes on me, believes not on me, but on him that ſent me. What, believe in Chriſt, and not believe in Chriſt? this is a ſeeming contradiction. But the plain meaning is this, he that believes in me, believes not in me only, but he believes on him that ſent me. Our Saviour would have all men take notice of this, That his DiviHe that believes on me, believes not on me, but on him that ſent me. As much as if he had ſaid, The Father is in me, the Divinity, Power, Majeſty, Eſſence, all the Divine perfections of the Father are found in me, and ye need not ſeek for God any further than in me; therefore he ſaith Joh. 14.1. Ye believe in God, believe alſo in me. Our Saviour doth not here intione object of faith, and he anodiſtinct perſons, yet the Divinity common to them both is but one and the ſame, and there is but one obYe believe in God, believe alſo in me, his meaning is, that we ſhould direct our faith to God inhabiting in him, inhabiting in his humane nature. It is a great help to faith, that we may conceive of God in and by the humanity of Jeſus Chriſt. The humanity of Chriſt is the Temple of the Divinity, as hath been ſhewn heretofore. In this Temple it is we muſt ſeek for God, and here we may find him. In the days of the Old Teſtament the Ark of the Covenant was the Symbol of Gods preſence, and that external Symbol was ſome help to their faith. The people of God in thoſe days directed their prayers to God before the Ark, and they worſhipped him that dwelt between the Cherubins. In the days of the New Teſtament Chriſt is our Ark, God hath manifeſted himſelf to us in and by the fleſh of his Son; Col. 2.9. In him the fulneſs of the Godhead dwells bodily. It is the obLearned man, That one fruit of the Incarnation of the Son of God,
Ʋſher.
whereas God hath no ſhape comprehenſible, either to the eye of the body or the ſoul, and the mind of man cannot reſt but in a repreſentation of ſomething that his mind and underſtanding can in ſome ſort reach unto; man conſidering God in the ſecond perſon of the Trinity, who hath taken our nature, whereby God is revealed in the fleſh, hath whereupon to ſtay his mind. Faith beThomas, My Lord and my God, Joh. 20.28. Firſt he ſaith, My Lord,
my God. He calls him Lord in reſpect of his humane nature, God in reſpect of the Divine nature. Now Thomas ſaith firſt, My Lord, then my God, it is one and the ſame perſon that is Thomas his Lord and his God; but faith could more eaſily appreThomas his faith begins there, my Lord, and from thence climbs up and aſcends to the Divinity, my God. Hence is that expreſſion, 1 Pet. 1.21. By him we believe in God.
2. As by means of the Incarnation God hath brought himſelf down to us, and rendred himſelf more facile and eaſie to be apprehended and conceived of by us: ſo by means of the Inſweet, kind, benign, propitious to them that draw nigh to him. Hence is that expreſſion, 2 Cor. 5.19. God is in Chriſt reconciling the world to himſelf. God having brought himſelf down to us, in Chriſt is
Luther: Chriſt is nothing elſe but meer and infinite mercy giving it ſelf,
This is a true deſcription of Chriſt. When Divine love and grace would put forth it ſelf and manifeſt it ſelf to the uttermoſt, then it manifeſts it ſelf in the gift of Chriſt. Hence Chriſt is called the Chriſtus nihil aliud eſt quàm mera & infinita miſericordia donans & donata. Luther. and being given to poor ſinners.gift of God, Joh. 4.10. If thou kneweſt the gift of God. The Myſtery of Chriſt, the Incarnation of the Son of God is the greateſt inſtance and demonſtration of Divine love that ever was. Hence God is calLove upon this account, 1 Joh. 4.8. God is love, why ſo? The next words tell us, In this was the love of God manifeſted, becauſe that God ſent his only begotten Son into the world, that we might live through him. As much as if it had been ſaid, Here was the great demonſtration of Divine love, that God ſent his Son. God in Chriſt is God manifeſting himſelf all love, all grace, all kindneſs, and compaſſion to poor Sinners. Hence is that exTit. 3.4. But after that the kindneſs and love of God our Saviour had appeared to mankind. The words are emphatical: firſt, we have here the kindneſs of God.
Criticks in the Greek Tongue tell us, this word properly ſignifies the ſtudy of doing good to another; that is kindneſs, when a man ſtudies to the uttermoſt how he may do good to another. God (to ſpeak after the manJoh. 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. Here is the kindneſs of God, the ſtudy that was in God to exHeb. 2.16. Verily he took not on him the nature of Angels: as much as if he ſhould ſay, He did not take ſuch an affection to Angelical nature, ſo as to cloath himſelf with a part of their nature; but it was his affection to our nature, that he would cloath himſelf with it. Now God taking ſuch affection to us to come into our nature, and cloath himſelf with it, he muſt needs be moſt ſweet, moſt benign, and kind for man to approach unto, for as much as God himſelf now dwells in the nature of man. It is a notable ScriHeb. 12.18, 19, 20, 21, 22, 23, 24. There are two things which the Apoſtle here deſigns to ſet forth. 1. The greatTandem ſubjicit Jeſum Mediatorem, quoniam is ſolus eſt per quem nobis placatur Pater, & qui ſerenum at
Calv.And to Jeſus the Mediator of the new Covenant. Calvin obſerves: Laſt of all the Apoſtle ſpeaks of Chriſt the Mediator, becauſe it is by him only that the Father is pacified, and it is he that renders the countenance of the Father ſweet and amiable to us: by Jeſus the Mediator is the Father become ſweet, propitious, and benign to poor ſinners.
3. By means of the Incarnation, God doth actually give and communicate himſelf to his peofleſh of Chriſt (as Luthers expreſſion is) is the covering as it were of the Divine Majeſty.
Acts 20.28. God hath redeemed the Church with his own blood. Though it was the fleſh only that was capable of ſuffering and dying, yet God was he who was in that fleſh, and it was he that did all in that fleſh. So in that other place, God is in Chriſt reconciling the world. Faith ought to apprehend God in Chriſt, as giving himChriſt-man, yet faith ought not to reſt or terminate it ſelf in Chriſts humanity; but faith ought to apprehend God in Chriſt, as giving himſelf to the ſoul, and doing all for the ſoul: He hath loved me, and given himſelf for me, ſaith Paul, Gal. 2.20. And that paſſage of the Church in that triumphant Song of hers, is moſt remarkable, to illuſtrate this point, Iſa. 12.2. Behold, God is my ſalvation, &c. This Prophecy hath a manifeſt relation to the days of the Meſſias, and it ſpeaks clearly of Chriſt and his Kingdom. Now what ſhall be the thanksgiving Song of the people of God in the days of the Meſſias? This ſhall be the Song, Behold, God is my ſalvation, &c. The faith of the Saints looks to God in Chriſt, they ſee God in Chriſt doing all for them, and giving himſelf to them. Though God hath ſent his Son to take up the humanity, and is pleaſed to make uſe of that Medium, yet they ſee it is God himſelf that is the Author of their ſalvation, and that it is God who doth all for them by his Son. 2 Cor. 5.18. All things are of God, who hath reconciled us to himſelf by Jeſus Chriſt. And that paſſage of our Saviour is moſt remarkable to this purpoſe, Joh. 17.7. where he
They have known, that all things that thou haſt given me are of thee. The Saints do know, that whatever Chriſt is, that God himſelf is to them by Chriſt: ſo that as God hath brought himſelf near to us in that way in the firſt place, to make himſelf more facile and eaſie to be apprehended by us, and to render himſelf more ſweet and kind for us to approach to him; ſo God in Chriſt doth actually communicate and give himſelf to us, and God in Chriſt is the Author of our ſalvation, and doth all that is done in the buſineſs of our ſalvation.
13. The thirteenth Propoſition for the clearChrist is the bond of our union unto God.
Nexus unionis noſtrae ad Deum Chriſtus eſt. Cyril. Quod homo eſt Chriſtus eſſe voluit, ut homo poſſet eſſe quod Chriſtus eſt. Cyprian.Cyprian: Chriſt would be that which man is, that man might be that which Christ is. This will be illuſtrated by conſidering that great ScriJoh. 14.20. At that day ye ſhall know that I am in my Father, and you in me, and I in you. Theſe words are ſome of the moſt myſterious words in all the Book of God, and I remember Cyril ſaith of this Text, It is a difficult Text, and prays for Divine grace to help him to underſtand it. I ſhall modeſtly give, as I am able, the intergreat Ʋnions inſinuated in this Text. 1. The eſſential UniIncarnation of the Son of God, the
Ʋnion of the two Natures in the perſon of Chriſt.
myſtical Union. All theſe three great Unions are held forth to us in this Text.
1. The eſſential Union, the Union of the Son and Father in the ſelf-ſame Eſſence. In thoſe words, In that day you ſhall know I am in my Father: that is, you ſhall know that I am the natural Son of God, and that the Father hath communicated all his perfections unto me by eternal Generation: Joh. 16.15. All that the Father hath is mine. You ſhall know that I am in the Father by the unity of the Divine Eſſence.
You ſhall know that I am in the Father) Chriſt being once looked upYou ſhall know that I am in the Father; that is, you ſhall know me to be the Son of God, true God, of one and the ſame Subſtance, Eſſence, and Divinity with the Father.
2. There is the Union of the two Natures in Chriſt implied in theſe words, You ſhall know that you are in me:
Divine Incarnation, by means of which the humane nature is united to my Divinity, and tato be in me. To underſtand this, we muſt know, although it be true, that the Son of God aſſumed humane nature, (not the whole maſs or lump of it, but in a certain part and particle of it) and hereupon that part of humane nature which is taken into perſonal union with the Son of God, hath a nearer relation to the Trinity than any creature whatſoever: yet the Son of God aſſuHeb. 2.14. For as much as the children are partakers of fleſh and blood, he alſo himſelf took part of the ſame. So that, although the union be perſonally made in one part of humane nature, viz. that part which was perſonally united to the Son of God, yet all the ſeed have benefit by Chriſts Incarnation, and being implanted into Chriſt by faith, are made members of his body,
Sicut mem and are comprehended in him as in their Head. You ſhall know that you are in me; that is, (as one explains this Phraſe) As the members are in the head, as the thing contained in the thing containing, as the branches in the Vine, as the effect is in its fontal Principle. This interEph. 1.10. That in the diſpenſation of the fulneſs of time, he might gather together in one in Chriſt. The word in the Original is an emphatical word,
Chryſoſtome interprets thus: To reduce all things under one head. All the Elect are reduced and brought under Chriſt as their common Head: and thus we are ſaid to be in him: You in me. We are in him as members in the head. And it is obſerved further by a Learned man, That the Elect are ſaid to be in Chriſt in reſpect of both his natures. 1. As Chriſt is man,
by communion of nature. 2. As Chriſt is God, ſo we are in him as in the ſaving and conſerving cauſe, and as in the laſt end. Hence are thoſe expreſſions, Preſerved in Jeſus Chriſt, Jude 1. Col. 1.16. All things were created by him and for him.
3. Here is the Myſtical or Spiritual Union ſet down, and I in you. As Chriſt is in the Father by
Ʋnity of Eſſence, we in Chriſt as being taken in to be members of his body, and ſtanding related to him as a Head: ſo Chriſt is in us by his Spirit. 1 Cor. 6.16. He that is joyned to the Lord is one Spirit. This is another part of the love of Chriſt in his Incarnation, that by this means we are brought near to God, as one of the Ancients exConſummati ſumus reducti
Cyril.We are conſummated and brought back again into union with God the Father by the mediation of Chriſt our Saviour. This is that our Saviour prays for in that great and famous Prayer of his, Joh. 17.21. That they all may be one, as thou Father art in me and I in thee, &c. And verſ. 23. I in them, and thou in me, that they may be made perfect in one. That which our Saviour intends in this paſſage, is, not only that the Faithful ſhould be united among themſelves, but that they ſhould be united unto God. This is the moſt firm bindroot, Chriſt the ſtock, the holy Spirit as the ſap, we the branches, and the graces of the Saints are the fruits. And that this union may be effected, Chriſt took from us a part of our nature, on the other hand he hath given to us his own fleſh and blood: and that we might be united to God, he hath given to us the holy Spirit.
Is it ſo, that by the Incarnation of the Son of God, there is a foundation laid for our AdoptiCor. 6.18. I will be a father unto you, and ye ſhall be my ſons and daughters, ſaith the Lord Almighty. If we will be the ſons and daughters of God, we muſt firſt ſee that we cloſe with Chriſt the natural Son of God. God ſaith of Chriſt, I will be unto him a Father, Heb. 1.5. God is firſt a Father unto Chriſt, before he is or will be a Father unto us. Now we muſt cloſe with the natural Son of God, as ever we deſire to be the adopted ſons of God. Joh. 1.12. To as many as received him he gave power to become the ſons of God. We are by nature children of wrath, children of hell, children of the curſe; and are we contented to abide ſo always? Are we contented always to abide in that condition of diſtance and eſtrangement to God? If you would have God a Father, you muſt get into Chriſt. God out of Chriſt is a ſin revenging God. Let us therefore look well to our faith: Gal. 3.26. We are the children of God by faith in Chriſt Jeſus. If our faith be not right, if we have not cloſed with Chriſt in a right manner, we have no evidence that we are the children of God. There is a ſpurious, a baſtard faith, a falſe faith that is not a true faith: there is a meer hifaith of Gods Elect, let us look after this. You will ask, What
another for wiſdom, righteouſneſs, ſanctification. This is faith, to go out perfectly out of our ſelves, and to live perthe juſt muſt live by. If we be in Chriſt by faith, then ſhall we be the ſons of God.
If by means of the Incarnation God hath brought himſelf down to us, and rendred himſelf more facile and eaſie to be apprehended by us, this may inform us how we may beſt conceive of God. The way for us to conceive of God, is for us to conceive of God in Chriſt. The Saints of God do find it a difficult thing to conceive of God, to have right thoughts and conceptions of God. Now would you know how to conceive of God, O learn to conceive of God in Chriſt. God is at ſo great a diſtance from us, that if we ſet our ſelves to think or conceive of him in his naked, abſolute, ſimple nature, our thoughts would ſoon loſe themſelves, or elſe be overwhelHe that thinks to dive into the Abyſs of the Divinity, will ſoon find himſelf overwhelmed with the Divine glory. The Lord hath ſaid, No man can ſee his face and live. We cannot behold the Sun in the Firmament, in its noon-day glory: we can much better behold the Sun in a cloud, than behold it in its ſimple glory: ſo God hath veiled his glory in the fleſh of his Son, and the way for us to behold God, is to contemplate God in the face of Jeſus Chriſt. It is far more eaſie for us to conceive of the humane nature in
By him we believe in God, 1 Pet. 1.21. It is Calvins opinion,
Tunc remoto velo, palàm cernemus Deum in ſua Majeſtate regnantem, neque ampliùs media erit Chriſti humanitas quae nos ab ulteriore Dei conspectu cohibeat. Calv. in 1 Cor. 15.,God ſhall be all in all, we ſhall then ſee God without the veil of Chriſts fleſh, then, ſay she, the veil being removed, we ſhall behold God openly reigning in his Majeſty, neither ſhall the fleſh of Chriſt oppoſe it ſelf as a Medium to hinder us from the farther ſight of God. How far, and with what limitation this opinion of his may take place, I ſhall not now inquire; but ſure I am, whilſt we are here on earth, we cannot behold God without this veil, the veil of Chriſts fleſh. Whilſt we are here on earth, the new and living way into the holieſt is conſecrated for us through the veil, that is to ſay, his fleſh, Heb. 10.19, 20. Upon this Text Calvin himſelf hath this paſſage: No man ſhall ever find God, but he unto whom Chriſt-man is the door and the way. The fleſh of Chriſt is that veil which covers God, and by this veil we muſt come into the holy of Holies, and have admittance into the Divine preſence. It is dangerous for us to think of God, or to apHe is the way, the truth, and the life, and no man cometh to the Father but by him: that is, no man can come to the Father but by him. They are weighty and memorable paſſages Luther hath concerning this
Qui ſcrutando volet non errare, nec à Majeſtatis gloria opprimi, is fide tangat & apprehendat Filium Dei in carne manifeſtatum. Luther.He that in ſearching would not erre, nor be overwhelmed by the glory of the Divine Majeſty, let him by faith touch and apprehend the Son of God incarnate, the Son of God manifeſt in the fleſh. In another place he ſaith: Let us not hear them who ſay the fleſh profits nothing, let us rather invert the words and ſay, Without the fleſh God profits nothing: our eyes ought to be faſtened upon the fleſh of Chriſt, and we ought to ſay, We neither apprehend nor know any God out of that fleſh,
here is no ſeeDei Filius incarnatus eſt illud involucrum in quo Divina Majeſtas cum omnibus ſuis-donis ſe nobis offert. Luther. out of that humanity: The Son of God incarnate is that covering in which the Divine Majeſty offers himſelf to us with all his gifts. This is that only aſpect of the Divinity, which in this life is facile and poſſible for us:
If by means of the Incarnation we are brought near to God, learn from hence to labour that our faith may be deeply rooted in Chriſt. Our hapcomprehended in him, in being made memPar
prays for himſelf Phil. 3.9. That I may be found in him. An emphatical expreſſion, found in Chriſt. Paul would not for a thouſand worlds be left out of Chriſt, no, he would be found in him. And for the Epheſians he prays, That Chriſt might dwell in their
hearts by faith, Eph. 3.17. Our happineſs lies in conjunction with our Head, ſtanding and abiding in relation to Chriſt as our Head, in being comprehended in Chriſt as it were, this is our happiBehold I and the children which God hath given me, Heb. 2.13. Wherefore let us ſee that our faith take deep rooting in Chriſt, and then we are on a ſafe bottom. Chriſt is the Captain of the Salvation of the Elect, and by him many ſons are brought to glory, Heb. 2.10. If our faith hath taken deep rooting in Chriſt, then are we ſafe, then are we comprehended in him, and where the Head is, there the members ſhall be alſo.
Eph. 3. verſ. 17, 18, 19.That Chriſt may dwell in your hearts by faith; that ye being rooted and grounded in love,
May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height:
And to know the love of Chriſt which paſſeth knowledge.
SEveral Propoſitions have been mentioned al
14. The love of Chriſt in his Incarnation is ſeen in this, In that Chriſt becoming true man, and wearing a part of our nature, the conſideragreat help and ſtrengthening to our faith to aſſure us of his propenſion and readineſs to ſupply us in all our wants, and alſo to ſympathize, pity, and compaſſionate us in all our afflictions. Hence it is, that one of the Ancients brings in Chriſt ſpeaking thus:
I do wear their body, and carry about with me a part of their fleſh. Chriſt wears as it were the fleſh of the Elect, Now no man ever yet hated his own fleſh, but nouriſheth it and cheriſheth it as the Lord the Church, Eph. 5.29. That common humanity wherein Chriſt ſhares with us, cannot but incline him to be moſt kind, ſweet, benign to his own kindred
Becauſe the children were made partakers of fleſh and blood, he alſo took part of the ſame, Heb. 2.16. Chriſt was a man of ſorrows, therefore he knows how to pity us in our ſorrows; Chriſt was deſerted, theredeſertion: Chriſt was tempted in all points like to us (ſin only excepted) therefore he knows how to ſuccour us in our temptations. Chriſt in the humane nature aſſumed hath felt the ſame miſeries and afflictions that we are ſubject unto, and therefore he knows experiApoſtle ſets this down as one great fruit of the Incarnation, Heb. 2.16, 17. Becauſe the children were made partakers of fleſh and blood, he alſo took part of the ſame. What is the fruit and advantage of this? Why was it that Chriſt took a part of our nature? The next verſe tells us, It was that he might be a merciful and a faithful High-Prieſt. Calvin obſerves upon this Text, When all ſorts of miſeries do oppreſs us, we ought to remember there is nothing befals us, which the Son of God hath not experienced in himſelf, neither ought we to doubt, but he is ſo preſent with us to help and pity us, as if he himſelf were afflicted with us. The experience of our miſeries doth ſo bend and incline Chriſt to compaſſion, that he is exceeding ſolicitous of obtaining help from God for us. Hence is it ſaid in the laſt verſe, For in that he himſelf hath ſuffered being tempted, he is able to ſuccour them that are tempted. Chriſt having been exerciſed with the ſame miſeries and afflictions that we are, is moſt propenſe and ready to afford help and relief to us. Chriſt now he is in Heaven, hath not forexperimentally, to have inclined him to a merciful diſGod is love. God is ſo in his own nalove in himſelf, his name is the Lord, gracious, merciful, long-ſuffering, pardoning iniquity, tranſgreſſion, and ſin; but God being at ſuch a diſtance from us, and alſo a God of ſuch infinite Purity and Majeſty, we are apt to doubt, whether God will take any notice of ſuch vile and ſinful worms as we are: therefore in a way of condeſcenſion God is come down into our nature, that ſo faith may have the greater incouakin to us, nearly allied to us in reſpect of his humanity, one in nature with us in reſpect of his humanity: as he is nearly allied to his FaHeb. 2.11. The Apoſtle here
He that ſanctifies, and they that are ſanctified are of one; that is, they are one and the ſame nature, of one and the ſame common nature. We may well ſupJoh. 14.1. Ye believe in God, believe alſo in me. It is as much as if he ſhould ſay, You take this for granted, this is a confeſſed Principle among you, you ought to beyou believe in God, believe alſo in me. Our Saviours meaning is this, Look upon God come down into a part of your nature, beYe believe in God, believe alſo in me. Faith in Chriſt is no prejudice to faith in God the Father; at the ſame time we believe in Chriſt we believe in God the Father: for the Divine Eſſence is one and the ſame in all the three perſons; at the ſame time we believe in the Son, we believe in the Father. Now our
You believe in God, believe alſo in me. As much as if he ſhould ſay, I that am now ſpeaking to you, am God and man in one perſon: you cannot think that I your Lord and Maſter who have been con
15. The love of Chriſt in his Incarnation is ſeen in this, In that by means of his Incarnation there is a foundation laid for the work of his Mediatorſhip in general, and alſo for executing thoſe three great Offices of Prophet, Prieſt, and King in particular. My deſign is not at preſent to treat of Chriſts Mediatorſhip at large, nor to ſpeak largely of his Offices, but only to ſhew how Chriſts Incarnation, or his taking of our nature, lays the foundation for his undertaking the work of Mediatorſhip in general, and alſo of executing thoſe three great Offices in particular of a ProMediator, and that he might do ſo, he was willing to take up our nature in his InTim. 2.5. There is one Mediator between God and man, the man Jeſus Chriſt. The Apoſtles intention in uſing this expreſſion the Man Chriſt Jeſus, is not to exclude the Divine naMediator; for it is here obſerved by Calvin, when the Apoſtle calls him Man, he doth not hereby deny him to be God; for this is a ſure Rule in Divinity, The perſon of the Mediator accompliſheth the work of Redemption according to both natures, ſo that the work of Redemption is the work of the perſon working in both natures that which is proper to each nature. Hence is it, that a Judicious Divine obſerves, By a wonderful temperament it is ſo ordered, that the Hypoſtatical union of the two natures is made in the perſon of Chriſt,
Ʋt eſſet mediatrix humana Divinitas & Divina humanitas. Auguſt.that he who is our Mediator ſhould be Man-God, and God-man; thereHeb. 10.5. When he cometh into the world he ſaith, Sacrifices and burnt-offerings thou wouldst not, but a body haſt thou prepared me. [When he comes into the world.] Chriſt came into the world by his Incarnation, by his Aſſumption and taking up of our nature; and wherefore did he come into the world? It was to perform the Office of a Mediator, to reconcile us to God, to offer up the great Sacrifice for ſin. Other Sacrifices would not ſerve the turn; and therefore the Son of God
Sacrifices and burnt-offerings thou wouldſt not, but a body haſt thou prepared me. The Son of God muſt aſſume mans nature, if he will be a Mein one perſon, and having intereſt in both parties, he might bring God and man together. Hence is it, that the Mediator hath this appellation of Chriſt given to him, Luk. 2.17.
Ʋnto you is born this day a Saviour which is Chriſt the Lord. Chriſt (you know) ſignifies the anointed. Under the Old Teſtaanointed. Now Chriſt being to undertake the office of Mediator in general, and thoſe three Ofanointed. Chriſts
Ʋnction or Anointing properly belongs to his humane nature: Act. 10.38. God anointed Jeſus of Nazareth with the Holy Ghoſt. For although it be true, that Chriſt is the name of the perſon ſubſiſting in both natures, and the name of Chriſt doth not only agree to Chriſt as he is man, but as he is God manifeſted in the fleſh: yet Chriſts anointing properly reſpects his huplenitude and fulneſs of the gifts of the Holy Ghoſt; yea, the fulneſs of the Godhead which dwells perſonally in the humane nature aſſumed, whereby he is qualified to perform the office of Mediator. Chriſt being to undertake the Office of Mediator, hath his humanity filled with all habitual grace, and alſo the preſence of the Divinity inhabiting perſonally in his humane nature. So that Chriſts aſſumption of our naThat we may more firmly believe,
Chemnitius that the benefit of Redemption doth belong to us, therefore did the Son of God aſſume a nature that was of the ſame ſubſtance with ours, and near akin with us, by which (in the virtue of the Divinity) he might accompliſh our Redemption: that as by humane nature in Adam ſin and death entred into the world; ſo by the ſame nature in Chriſt, righteouſneſs and life might be reſtored to the world.
2. As the Incarnation of Chriſt lays the foun
1. The Lord Jeſus aſſuming mans nature, perMeſſenger of the Covenant, the Interpreter of the Fathers counſels, he hath revealed the whole will and mind of the Father to us. Heb. 1.2. God hath in theſe laſt days ſpoken unto us by his Son. Joh. 15.15. All things that I have heard of my Father, I have made known unto you. Should God ſpeak to us immeSinai, and ſaid, Let not God ſpeak to us, but let Moſes ſpeak to us, Exod. 20.19. TherePeter Martyr hath obſerved: That the Son of God, who was God over all bleſſed for ever, was pleaſed to take up humane nature, that he might perform the office of a Miniſter in it. Therefore is Chriſt called, Rom. 15.8. A Miniſter of the Circumciſion, that is, to the Jewiſh Church. There is ſome Controverſie among Divines concerning the knowledge that was in the humane ſoul of Jeſus Chriſt; but this is certain, Chriſt as man had all things made known to him, that did conJoh. 17.8. I have given
unto them the words which thou gaveſt me. Chriſt as man receives all from the Father, and he gives out all to the Church. Thus his Incarnation prepares him for the execution of his Prophetical Office.
2. The Son of God by aſſuming mans nature, is prepared for the execution of his Prieſtly Office. Two great works were incumbent on the Prieſts under the Law. 1. To offer Sacrifices, and make atonement for the people. 2. To intercede and pray for the people. 1. One Office of the Prieſt was to offer Sacrifice and make atonement. So Heb. 8.3. Every High-Prieſt is ordained to offer gifts and ſacrifices. 2. Another office of the Prieſt was to pray for the people. Therefore ſaith Samuel, God forbid that I ſhould ceaſe to pray for you. Now the Son of God, by aſſuming our nature, is qualified to perform both theſe works of a Prieſt.
1. Chriſt by his Incarnation is fitted to offer Sacrifice. God took no delight in the Sacrifices of beaſts and cattle: Sacrifices and burnt-offerings thou wouldſt not; therefore did the Son of God take a true humane body, and offered himſelf for a Sacrifice. Heb. 9.26. Now once in the end of the world hath he appeared to put away ſin by the ſacrifice of himſelf. Chriſt is Prieſt, Altar, and Sacrifice. Chriſt is the Sacrifice that is offered: ſo verſ. 28. Chriſt was offered to bear the ſin of many. Chriſt is the name of the perſon ſubſiſting in both natures; ſo that there is a concourſe of both naSatisfaction. The humane nature was the nature ſuffering, and the Divine nature that ſanctified the ſufferings of the humanity. The Divinity was in the humanity in the time of its offering: that boreſt and ſuſpend its operations for a time,
Chriſt that was offered. There was a concourſe of both natures in his Satisfaction. If he were not man, he could not have ſuffered; and if he were not God, he could not have ſatisfied. Chriſt is a Prieſt in our nature: and as the High-Prieſt under the Law bare all the names of the children of Iſrael upon his Breaſt-plate, ſo Chriſt bears all the names of the Elect upon him. Chriſt ſuſtains the perſons of all the Elect: Becauſe the children were made partakers of fleſh and blood, he alſo took part of the ſame. Chriſt aſſuming the nature of man, ſuſtains the perſons of all the Elect, and in their room, and in their ſtead, in a part of their nature, pre
2. Chriſt by his Incarnation is fitted for the work of his Interceſſion. As it was the work of the Prieſt to offer Sacrifice and make atonement, ſo to intercede and pray for the people. Now Chriſt by taking our nature is fit for this work alſo. Chriſt as to his Divine nature is equal with the Father, and ſo is the object of prayer together with the Father; but Chriſt according to his huChriſt intercedes and prays as he is man and Mediator.
3. Chriſt by aſſuming our nature performs the Office of a King to the Church. Chriſt hath a natural Kingdom, and he hath a diſpenſatory Kingdom. As he is God, ſo he hath a natural Kingdom over all creatures. Thy kingdom is an everlaſting kingdom, and thy dominion is an everlaſting dominion. As he is God-man, ſo he hath a Kingdom by way of donation and diſpenſation. Yet have I ſet my King upon my holy hill of Sion, Pſal. 2.6. The Father judgeth no man, but hath committed all judgment to the Son, Joh. 5.22. that is, to the Son incarnate. Chriſt as Head and King of the Church diſpenſeth all grace to the Church, rules and goEph. 1.21, 22, 23.
Thus have we ſhewn how that Chriſt by the work of his Incarnation, lays the foundation for the work of Mediatorſhip in general, and for the executing of thoſe three great Offices of Prophet, Prieſt, and King in particular.
16. The love of Chriſt in his Incarnation is ſeen in this, In that by means of Chriſts Incarnation, our nature which was alienated from God, depri
1. The Son of God by his Incarnation hath reſtored our nature unto communion with God. Adam by his Fall was turned out of Paradiſe, baThat the humane nature in Chriſt had the ſight of God from the beginning of his Conception and Incarnation: and the reaſon of this aſſertion is this, Chriſt was full of grace, he had the Spirit of God given to him not by meaſure. Aquinas obſerves, That Chriſt from the beginning of his Incarnation, had more grace given to him than the Saints in Heaven. Now the Saints in Heaven are admitted to a clear ſight and viſion of God; therefore if Chriſt had more grace given to him from the beginning than the Saints in Heaven, we muſt ſuppoſe Chriſt had a clear ſight and viſion of God: beſides, the great demonſtration of Chriſts love in his ſufferings was, that he was content to be deprived of the ſight and comfort of his Fathers love; therefore he crys out, My God, my God, why haſt thou forſaken me? This argues, Chriſt had been uſed and accuſtomed to the ſight of his Fathers face and countenance, otherwiſe why did he cry out, Why haſt thou forſaken me? But for our ſakes he was
When he ſhall appear, we ſhall be like him, for we ſhall ſee him as he is, 1 Joh. 3.3. and in the mean time, our life is hid with Chriſt in God, Col. 3.3. hid as in the fountain, root,
2. The Son of God by his Incarnation hath delivered our nature from the Curſe, ſet it above miſery, ſorrow, and death, and cloathed it with immortality. The ſentence pronounced concerGen. 2.17. Chriſt by taking our nature, and dying in it, hath born the ſubſtance of that curſe. The curſe comprehended two things in it. Firſt, natural death, the ſeparation of the ſoul from the body. Secondly, ſpiritual death, the ſeparation of the ſoul from God. Here lay the ſting of the curſe, Thou ſhalt dye the death, or, In dying thou ſhalt dye; thou ſhalt not dye once only, but dye twice as it were, thy ſoul ſhall not only be ſeparated from thy body, but both body and ſoul ſhall be ſeparated from me. Now Chriſt under-went both parts of the curſe, if rightly underſtood. Firſt, Chriſt in a right ſenſe endured
perſonal Ʋnion was never diſſolved; neither was Chriſts humane ſoul ever ſeparated in love or affection from his Father, his ſoul clave in love and affection to his Father in the midſt of all his ſufferings (Chriſt did not undergo ſeparation from God in either of thoſe reſpects) yet his humane ſoul was ſeparated for a time from the light and comfort of his Fathers love; as was hinted before, when he cryed out, My God, my God, why haſt thou forſaken me? He was deprived of the ſenſe and comfort of his Fathers love. Secondly, Chriſt ſuffered natural death, his humane ſoul was truly ſeparated from his body. Now Chriſt having ſatisfied that Law, In the day that thou eateſt, thou ſhalt dye the death: by ſuffering the penalty of that Law, hath fully delivered his people from the curſe, Gal. 3.13. Chriſt hath redeemed us from the curſe of the law, being made a curſe for us. A Learned man obſerves, Becauſe (according to the ſentence of the Divine Judgment) in that day Adam fell and ſinned, huChriſt having dyed for ſin once, dyeth no more, death
hath no more dominion over him, Rom. 6.9, 10. Our nature, as it is in Chriſt, it is above death, and the fear of death. O let us think of theſe things, theſe things are the moſt ſolid grounds of comfort. Our nature in Chriſt is above death and the fear of death, it is poſſeſſed of life and immortality, and brought to perfect happineſs. Hence is that expreſſion, 2 Tim. 1.10. Chriſt who hath aboliſhed death, and hath brought life and immortality to light through the Goſpel. Chriſt hath already brought life and immortality into our nature: Chriſt doth already ſtand poſſeſſed of immortality in his own perſon. And this is the ſingular comfort of Believers, that they may ſee a part of their own nature ſet above ſorrow, miJoh. 17.22. The glory which thou haſt given me I have given them. Chriſt had glory with the Father from Eternity as he was his natural and coeſſential Son: this he ſpeaks of verſ. 5. Glorifie me with thy ſelf with the glory which I had with thee before the world was. Now beſides this, there is a glory which is given to him, the glory which thou gaveſt me I have given them. Chriſt had a glory given to him as man and Mediator. Now the gloparticipate and ſhare in it in their meaſure. The glory which thou haſt given me I have given them. Calvin obſerves upon that Text: The Samplar or pattern of perfect happineſs is ſo expreſt
and ſet forth in Chriſt, that nothing is confined to Chriſt only; but Christ was therefore inriched, that he might inrich Believers, the glory which thou haſt given me I have given them. Chriſt and his Members ſhare in glory in common, only reſerglorification; for how is it poſſible, that he who is our Head, and is now in glory with the Father, ſhould leave us to thoſe miſeries we are now obnoxious to, whenas we are ſo nearly related to him, we being members of his body, of his fleſh and of his bones? Eph. 5.30. and he that is joyned to the Lord is one Spirit. The Church being ſo nearly related to Chriſt, and Chriſt being in glory, how is it poſſible Chriſt ſhould leave them under thoſe miſeries they are now ſubject unto?
17. The greatneſs of Chriſts love in his InEſſence, and the three perſons, Father, Son, and Spirit, ſubſiſting in this one Eſſence of God: ſo in Heaven we ſhall ſee the great Myſtery of the
near our nature is taken unto God in the perſon of our Head. The Hypoſtatical or perſonal Union is the foundation of the myſtical Union, viz. of our union and communion with God: God hath taJoh. 17.24. Father, I will that they alſo whom thou haſt given me be with me where I am, that they may behold my glory which thou haſt given me. The hapgaze upon the glory of Chriſt, as a Learned Divine expreſſeth it, That they may behold my glory: as if ſo be this would be Heaven enough for the Elect to ſee the glory their Head is poſſeſſed of. And what glory is this? That they may behold my glory, certainly the glory of his Divinity. Chriſt had glory with the Father before the foundation of the world, Joh. 17.5. He was in the form of God, ſaith the Apothrough his humanity. The humane nature is united to the Divinity in the perſon of the Son; now the Elect
For thou haſt loved me before the foundation of the world. Let us take heed how we miſtake here, the Love of the Fafirst love the Son, and then beget him, but the Generation of the Son was natural: the Father begets the Son from Eternity, and cannot but beget him; God doth neceſſarily underſtand himſelf, therefore his eternal Son is his natural Image. Therefore in this laſt clauſe, For thou haſt loved me before the foundation of the world, Chriſt ſpeaks of himſelf as man; the humanity of Chriſt was beloved of the Father, from Eternity, above every creature: that humanity of his was ſo choſen and beloved above all creatures, as to be united to the Diviperſon of their Head. For although it be true, there will always remain a vaſt difference between Chriſt the Head and the Elect that are Members to him (none of the Elect have, or can have that perſonal union
in the glory of their Head ſhall ſee and behold the greatneſs of the love of God to themperſonal union; and a part of their nature being united to God, all the Elect are confirmed in their Head, and by means of their Head are brought into the neareſt commu
And now I ſhall winde up all in one ſhort word of Application. From all that hath been ſaid, let us learn to admire and adore the infinite and tranſcendant love of Chriſt in his Incarnation. Here may we cry out with the Apoſtle, O the heights, and lengths, and depths, and breadths that are in the love of Chriſt in his Incarnation! I have ſhewn you in ſeventeen Propoſitions how great the love of Chriſt is in the work of his InThe only begotten Son of God came into the nature of man, for man. If the Word had not been pleaſed to have become fleſh, no fleſh could have been ſaved. God hath ſaved that in us, which he hath aſſumed and took for us. And it is a common ſaying among the Ancients: That which was not aſſumed, was not healed. If Chriſt had not aſſumed the whole of our nature, our whole nature had not been healed and reſtored. We have heard ſomewhat of the Myſtery of Chriſt in his Incarnation, let us meditate on what we have heard. Our work will be to meditate on theſe Truths all our days. The beſt of us have arrived but to a little underſtanding in the Myſtery of Chriſt. The Apoſtle prays for the Saints, Col. 2.2. That their hearts might be comforted, being knit together in love, and unto all riches of the full aſſurance of underſtanding, to the acknowledgment of the myſtery of God, and of the Father, and of Chriſt. Let us pray for great affection to Chriſt. Great love to the Perſon of Chriſt will procure great manifeJoh.
He that loveth me ſhall be loved of my Father, and I will love him, and will manifeſt my ſelf to him. The more you love Chriſt, the more fond you are of his perſon, if I may ſo ſpeak, the more will Chriſt diſcover himſelf to you. The more you love him, the more will Chriſt lead you into the underſtanding of thoſe Myſteries con
Gal. 4. verſ. 4.But when the fulneſs of the time was come, God ſent forth his Son made of a woman, made under the Law.
THat which hath been in my deſire, hath been to unfold (as I am able) ſome part of the Myſtery of Chriſt, and to ſpeak ſomething conEph. 3.18, 19. That ye may be able to comprehend with all Saints what is the breadth, and length, and depth, and height. And to know the love of Chriſt which paſſeth knowledge.
Now to ſhew what theſe dimenſions of Chriſts love were, I propounded to ſpeak to three things.
1. To ſhew the Properties of Chriſts Love.
2. To ſhew that this love of Chriſt is ſurpaſſing great, as it is to be found in both his Natures, in his humane and in his Divine nature. And here we conſidered the love of Chriſt diſtinctly: the love that was found in his humane nature, and in his Divine nature.
3. To ſhew that the love of Chriſt is ſurpaſſing great, if we conſider the great and eminent effects of his love.
1. The firſt great effect of Chriſts love, which
Incarnation. That the Son of God, who was God by Nature, and had his ſubſiſtence as the ſecond perſon in Trinity in the Divine Eſſence from Eternity, ſhould take to him
2. I come now to ſpeak of the ſecond great efbeing made under the Law for us. And for this end I have choſen this Scripture: But when the fulneſs of time was come, God ſent forth his Son made of a woman, made under the Law, to redeem them that are under the Law, that we might receive the adoption of ſons. This was another great demonſtration of the love of Chriſt, that he would not only take our nature and become true man, but that he would be made under the Law for us. To underſtand which, we muſt know, that the Son of God might have been in
There are great Articles of Faith contained in theſe words;
1. The firſt great Article of Faith is this, That God had a Son, one that was in a peculiar manner his Son, and diſtinguiſhed from all other ſons. [God ſent forth his Son.] There is a great Emphalis lyes in that expreſſion, his Son. God ſent a Son that was peculiarly his Son, his Son in a way of eminency and peculiarity from all others ſons. Therefore is this Son elſewhere called his own Son, his proper Son, Rom. 8.32. and his only begotten Son, Joh. 1.18. The Son of the living God, Joh. 6.69. The Angels and Adam were the ſons of God by creation, but theſe were not ſuch ſons as this Son was. This Son that the Text ſpeaks of, was not the Son of God by Creation, but by eternal Generation, Joh. 16.28. I came out from the Father, and ar
Chriſt came forth from the Father by eternal Generation, he came into the world by his Incarnation. There we ſee his coming forth from the Father, and his coming into the world are diſtinguiſhed one from the other. He came forth from the Father by his eternal Generation, and he came into the world by his Incarnation: Heb. 1.5. To which of the Angels ſaid he at any time, Thou art my Son, this day have I begotten thee? Prov. 8.25. Before the mountains were ſetled was I begotten. Hence is Chriſt ſaid to be the firſt-begotten of every creature, Col. 1.25. It is not ſaid the firſt created of every creature, but the firſt begotten of every creature. The meaning is, that before the creatures were made and created, Chriſt was begotten by the Father. He is not therefore to be placed in the rank of creatures, he was begotten, not created; he was before the creature had any being and exiſtence, and therefore by conſequence from Eternity.
2. The ſecond Article of Faith delivered in theſe words, is this, That the Son of God had a preexiſtence, and was in being before he took our nature. Mark how the Apoſtle expreſſeth it, God ſent forth his Son. He ſent him forth:
emiſit.
forth. Now if God ſent forth his Son, it ſuppoJoh. 1.2. The ſame was in the beginning with God. That very Son, who afterwards he ſaith was incarnate and made fleſh, verſ. 14. this very Son in the beginning was with God. Therefore the Son was with the Father, coexiſtent with him before he was ſent forth into mans nature. Some Hereticks have denied that Chriſt is the Son of God in reſpect of eternal Generation, and that Chriſt had no exiſtence before he took fleſh from the Virgin; but this Scripture cuts the throat of that Hereſie: for this Scripture plainly teacheth us, That Chriſt was the Son of God before he was ſent, before he was made of a woman, before he was made under the Law. God ſent forth his Son made of a woman, made under the Law. He was firſt his Son, before he was ſent forth, before he was made of a wo
3. The third Article of Faith contained in theſe words is this, That God had decreed and promiſed to ſend forth his Son before he did actually ſend him into our nature. God ſent forth his Son. This is implied, God had a purpoſe to ſend him forth before, and he had promiſed to ſend him forth; and when the fulneſs of time was come, then did he actually ſend him forth. In the fulneſs of time God ſent forth
his Son: as much as if it had been ſaid, What he he had purpoſed and promiſed before, he did in due time accompliſh. If it be asked, Where did God promiſe to ſend forth his Son? The firſt great promiſe was in Gen. 3.15. The ſeed of the woman ſhall bruiſe the ſerpents head. The meaning of that promiſe was, the Son of God ſhould take fleſh of the ſeed of the woman, and ſo become a RedeeAbraham, when God told him, In his ſeed all the nations of the earth ſhould be bleſſed. This promiſe alſo was renewed to David, when God told him, Of the fruit of his loyns, according to the fleſh, he would raiſe up Chriſt to ſit on his Throne, Act. 2.30. It was alſo made to the Prophets in thoſe many promiſes that were made concerning the Meſſias.
4. The fourth Article contained in theſe words is this, That the Son of God, who was promiſed long before, was actually exhibited and manifeſted in the fleſh. God ſent forth his Son: that is, he ſent him into our nature to take fleſh, Joh. 1.14. The Word was made fleſh. He ſent forth his Son. We muſt conceive of this aright, not that Chriſt as to his Divine perſon, did ceaſe to be where he was before: no, it is ſaid of him, Joh. 1.18. The only begotten Son who is in the boſom of the Father,
Who is in the boſom of the Father. The only begotten Son after his Inis ſtill in the boſom of the Father. ThereJoh. 3.13. The Son of man who is in heaven. He that was on earth at that time in reſpect of his humane nature, was in Heaven at the ſame time in reſpect of his Divine nature.
form of God before, by his Incarnation took on him the form of a ſervant. Chriſt therefore as God did not begin to be and exiſt when he was firſt incarnate, no, in the beginning he was with God: but he began by his Incarnation to be true man, who was God before from Eternity.
5. The fifth Article of Faith contained in theſe words is this, That the Son of God was incarnate and made man in the beſt time. When the fulneſs of time was come God ſent forth his Son. Our curioWhen the fulneſs of time was come, God ſent forth his Son. God loſt no time, he ſlipt no time; when the compleat time was come that was predetermined in his holy Decree, and before ſignified in his promiſes, then he ſent forth his Son. God accompliſheth all his promiſes in the beſt time and ſeaſon.
6. The ſixth Article of Faith is this, That the manner of Chriſts Conception and Incarnation was wonderful and extraordinary. God ſent forth his Son made of a woman. It is not ſaid born of a womade of a woman. Made of a woman,
Becauſe the children were made partakers of fleſh and blood, he alſo himſelf likewiſe took part of the ſame, Heb. 2.14. He was made of a woman, that ſhews he was true man, and had a true humane
nature: but in that it is ſaid he was made, not born or begotten, that ſhews Chriſt had his Original as man not in the common way of generation. Eve was made out of one of the ribs taken out of Adams ſide, and Adam could ſay of her, She is fleſh of my fleſh, and bone of my bone: and Chriſt as man his humanity was formed out of the ſubſtance of the Virgin; ſo that we may ſay, This was fleſh of our fleſh, and bone of our bone. Made of a woman.
7. The ſeventh Article of Faith comprehendThat although Chriſt hath two Natures in him, yet he hath but one Perſon. For here is but one Son that is ſpoken of in the Text. God ſent forth his Son made of a woman. He that was the Son of God from Eternity, and made of a woman in time, is ſtill one and the ſame Son. It is the Son that is ſent forth, the Son that is made of a woman, the Son that is made under the Law: ſo that ſtill, though Chriſt hath two Natures, yet he hath but one Perſon. Chriſt had not a new Perſon, but a new Nature added to him by his Incarnation; and therefore we commonly ſay, the humane nature is without any perſonal ſubſiſtence of its own, but it ſubſiſts in the Divine perſon, who was a perſon from EterI adore the fulneſs of the Scriptures. See how many great weighty Arti
8. The laſt Article contained in this verſe is this, That Chriſt was made under the Law. God ſent forth his Son made of a woman, made under the Law. The end of his being made under the Law
To redeem us who were under the Law, that we might receive the adoption of ſons.
This is the ſecond great effect of Chriſts love I am now to ſpeak of, viz. Chriſts being made under the Law. For this we muſt carry all along with us, whatever Chriſt was, whatever he did, and ſuffered, was for us:
Ʋnto us a Child is born, unto us a Son is given, Iſa. 9.6. Hence is it, that Chriſt is called the gift of God, Joh. 4.10. Chriſt is the gift of God to us. He is made of God to us Wiſdom, Righteouſneſs, Sanctification, and Redemption. WhatHe was made under the Law to redeem them that were under the Law, that we might receive the adoption of ſons. The end of Chriſts being made under the Law was to accompliſh our Redem
1. What it is for Chriſt to be made under the Law.
2. Wherein did the greatneſs of Chriſts love appear in being made under the Law?
1. What is it for Chriſt to be made under the Law? Before I come to enter upon the main ſubpreliminary or previous Propoſitions for the clearing of the whole.
1. The firſt Propoſition is this, The Law of God is the Tranſcript or Copy of Gods Holineſs. The holy Nature of God and his pure Will is deBe ye holy, for I the Lord your God am holy, 1 Pet. 1.16. Holineſs in us is our coneternal Will of God. God that is moſt holy in himſelf, cannot but will every thing in the moſt holy and perfect manner. And the Law is nothing elſe but the declaration of Gods holy will concerning his creatures. Now the will of God being moſt perfect and holy in it ſelf, the Law (which is the declaration of Gods will) muſt needs alſo be moſt perfect. ThereEpithete given to the Law, Pſal. 19.7. The law of God is perfect, converting the ſoul. Alſo that it is very pure, Pſal. 119.140. The Law of God is the pure will of a pure God.
2. The Law of God is immutable, perpetual, and everlaſting. Still we muſt remember I am now ſpeaking of the Moral Law, for the Ceremoimmutable, perpetual, and everlaſting. And the reaſon is, God being immutable and unchangeable in his nature and his will, the Law (which is the declaration of his nature and will) muſt needs be immutable, perpetual, and everlaſting. Hence are thoſe expreſſions, Pſal. 119.142. Thy righteouſneſs is
an everlaſting righteouſneſs, and thy law is the truth. And verſ. 144. The righteouſneſs of thy teſtimonies is everlaſting. Hence alſo is it that our Saviour ſaith, One iota and tittle of the law ſhall not paſs away, Mat. 5.18. The Law of God is of eternal equity, and therefore it cannot paſs away.
3. Every reaſonable creature is neceſſarily and indiſpenſably under the authority of the Law. There are two things implied in every Law.
1. A Declaration of the Will of the Law
2. An Obligation upon the perſons to whom the Law is given, to obey and keep the Law.
Now every reaſonable creature is under the obligation of the Law. It implies a contradiction for God to make a creature, and not to make him under a Law; for he who is not ſupreme, muſt needs be ſubject to the will of him who is ſupreme. Either the creature's will muſt be a law to it ſelf, or elſe Gods will muſt be a law to it: the creature's will cannot be a law to the creature, becauſe it is a created will, and there is an increated will which is above it: the creature receives its being from another, and therefore muſt needs be under the will of him, and under the diſpoſe of him, from whom it receives its being. It is impoſſible for God to make a crea
4. The fourth Propoſition is this, God juſtifies no perſon, nor receives any perſon into actual favour and acceptance with him without a perfect righteouſneſs anſwering exactly to the law. And the reaſon of this depends upon the former ProThe righteous Lord loveth righteouſneſs, Pſal. 11.7. God being righRom. 10.5. Moſes deſcribes the righteouſneſs of the law, that the man that doth theſe things ſhall live by them. The Law gives life to none but where it is fulfilled; the man that doth theſe things ſhall live by them. It is true, the Law of the Covenant of Works did not only require perfect obedience, but it alſo required perſonal obedience. The Law of the first Covenant did not admit of obedience by a ſurety, but it required that a man ſhould obey the Law in his own perſon. But this is diſpenſed with in the ſecond Covenant. The ſecond CoveRom. 3.26. God is juſt, and the juſtifier of him which believeth in Jeſus. God muſt find out a righteouſneſs ſomewhere before he ju
5. The fifth Propoſition is this, No man ſince the Fall can fulfil the righteouſneſs of the Law, or perform that obedience which the Law reRom. 8.3. that The law is weak through the fleſh. The plain meaning of that Scripture is this, The Law would juſtifie men in caſe men could keep the Law, but no man is able to keep the Law, and therefore he cannot be juſtified by it. The Law is weak, that is, it is weak as to Juſtification. The Law is able to juſtifie no man: but this weakneſs of the Law is through the fleſh. The weakneſs is not on the Laws part, but on mans part, that he is not able to keep the Law. Man ſince the Fall cannot keep the Law, and ſo the Law is weak through the fleſh. Man ſince the Fall is become carnal and fleſhly. And the Apoſtle tells us in the ſame Chapter, Rom. 8.7. The carnal mind is enmity againſt God, for it is not ſubject to the law of God, neither indeed can be. Man by his Fall hath weakened himſelf, man hath loſt his power to fulfil the Law, and ſo cannot poſſibly attain to life by the Law.
6. The ſixth and laſt Propoſition is this, If God juſtifie any perſon, he muſt find out and prethe end of the Law for righteouſneſs, Rom. 10.3. The Law which was never fulfilled before, was perThe complement of the Law (ſays a Learned man) lyes in this, That our
ſins are pardoned for Chriſts ſake, and that the Righteouſneſs of Chriſt is imputed to us, whenas he is our Head and we are his Members. Hence is the righThat the righteouſneſs of the law might be fulfilled in us, Rom. 8.4. Not that it is poſſible for a Believer to fulfil the righmade of God to us righteouſneſs, 1 Cor. 1.30. And, We are made the righteouſneſs of God in him, 2 Cor. 5.21.
In the firſt place, Learn from hence the reaſon why it is impoſſible that any man ſhould be juſtirighteouſneſs of this own, by an inherent righteouſneſs: the reaſon is, If a man be juſtified by an inherent righteouſneſs, a righteouſneſs of his own working, he muſt produce ſuch a righteouſRom. 7.14. The law is ſpiritual. Spiritual, what is the meaning of that? The law requires utmoſt perfection, Angelical perfection, ſuch a kind of obeflaw or defect in it.
Gal. 3.10. Curſed is every one that continueth not in all things which are written in the Book of the law to do them. Firſt, if a man be juſtified by the Law by an inherent righteouſneſs, a man muſt do all things the law requires. If it could be ſuppoſed a man could do many things that the law requires, yet if he did not do all things, if he did not fulfil to every part and punctilio in the law, he would fall ſhort of life by the law. Secondly, as a man muſt be univerſal in his obedience, ſo he muſt be conſtant and uniform in his obedience; Curſed is he that continues not in all things. If it could be ſuppoſed a man could fulfil the whole law for that part of his life which is to come, yet if he have not fulfilAdam is there that can ſay he hath fulfilled the law in every point and tittle, and this conſtantly throughout his whole life? If none of the ſons of Adam dare ſay ſo, then certainly none can be juſtified by an inherent righteouſneſs. It is true, that Juſtification and Sanctification are inſeparable companions, and where the Righteouſneſs of Chriſt is imputed for Juſti
From what hath been laid down, we may ſee the inexpreſſible miſery of all Unbelievers, and ſuch as lye out of Chriſt. Their miſery appears in this, No unrighteous perſon can enter into Heaven. The Scripture tells us ſo in plain terms, 1 Cor. 6.10. Know ye not, that the unrighteous ſhall not inherit the kingdom of God? Now all that are in the ſtate of nature, that are not implanted into Chriſt by faith, are unrighteous. The ScriThere is no man righteous, no not one, Rom. 3.10. In ſhort, this is the miſery of Unbelievers, they cannot produce ſuch a righteouſneſs of their own for which the law ſhould juſtifie them: nay, they have all that ſin and unrighteouſneſs in them for which the law condemns them. And as they have not that righteouſneſs of their own, for which the law ſhould juſtifie them; ſo they can lay no claim to the Righteouſneſs of Chriſt, they have no intereſt in the righteouſneſs of a ſurety that ſhould anſwer for them. They never beRom. 2.9. Tribulation and anguiſh upon every ſoul of man that doth evil, of the Jew firſt, and alſo of the Gentile. There is a great Emupon every ſoul of man: as much as if it had been ſaid,
Ʋpon every individual perſon. The Law of God ſpares no man; the Law of God ſpares no perſon whatſoever; the Law of God where-ever it finds a Sinner, it doth condemn him. Tribulation and anguiſh upon every ſoul of man that doth evil. The Law of God remits not of that obedience which it requires, nor of that puniſhment which it threatens for want of ſuch obedience. And this is the reaJoh. 3.18. He that believeth on the Son is not condemned, AlHe that believeth on the Son is not condemned. Though men deſerve condemnation, yet he that believes on the Son is not actually condemned. He hath ſomething in him condemnable, he hath ſin in him that would condemn him, but believing on the Son he is not actually condemned. There is no way to ſave men from the condemnation of the Law, but by getting a part in the Lord Jeſus. If we believe on the Son of God, God will accept of the Righteouſneſs of his Son, as if we had wrought out righteouſneſs in our own perſon. 2 Cor. 5.21. He hath made him to be ſin for us who knew no ſin, that we might be made the righteouſneſs of God in him.
See and behold the infinite love of God to his people, in providing a righteouſneſs for them as to their Juſtification, and beſtowing it upon them whenas they could not work it out themſelves. This is ſet forth at large by the Apoſtle Paul in his Epiſtle to the Romans, Rom. 1.17. The righteouſneſs of God is revealed from faith to faith. God reveals a righteouſneſs for us of his own beſtowRom. 3.21. Now the righteouſneſs of God without the law is manifeſted, being witneſſed by the Law and the Prophets, even the righteouſneſs of God which is by faith of Jeſus Chriſt unto all and upon all them that believe. As much as if he had ſaid, Herein is the great love of God to his people, that he finds out and beIſa. 46.12, 13. Hearken unto me, ye ſtout-hearted, that are far from righteouſneſs, I bring near my righteouſneſs, it ſhall not be far off. We were all
far from righteouſneſs, but God hath brought near his Righteouſneſs, a Righteouſneſs wrought by his own Son in a part of our nature. God hath now depoſited a Righteouſneſs for us in a part of our own nature. Chriſt that was fleſh of our fleſh, and bone of our bone, was made under the law, and hath fulfilled the law in our nature.
This ſhould exhort us humbly to accept of that Righteouſneſs which God hath provided and freely tenders. Our work, when we come to God for Juſtification, is not to bring a righteWith the heart man believeth unto righteouſneſs, Rom. 10.10. Believing here, is nothing elſe but the ſouls humble and affectionate acceptamatter of our Juſtification before God, is prepared of God, wrought out by the Son of God in the humane nature aſſumed, and our work is humbly to acIſa. 12.2. Behold, God is my ſalvation, I will truſt and not be afraid, for the Lord Jehovah is my ſtrength and my ſong, he alſo is become my ſalvation. She repeats this twice, that God was become her ſalvation. The Church by the eye of faith ſees God in Chriſt doing all for her, becoming all to her. God in Chriſt is become her Wiſdom, her Rightcouſneſs, her Strength, her Sanctification, her Redemption, her Salvation.
Now (ſaith our Saviour) they have known that all things whatſoever thou haſt given me are of thee, Joh. 17.7. Chriſt being made under the Law, his obedience
active, paſſive, all is the gift of free grace. God is in Chriſt doing all theſe things, and beſtowing all theſe things upon his people. God in Chriſt is become their Righteouſneſs, their Wiſdom, their Redemption, their Salvation. God in Chriſt doth all for his people, and gives all to his people. And this is the work of faith to ſee God doing all for us, giving all to us in the perſon of his Son, and humbly to accept what God hath done for us, and is willing to beſtow upon us.
Gal. 4.4.But when the fulneſs of the time was come, God ſent forth his Son made of a woman, made under the Law.
IN our former Diſcourſe two things were pro
1. To ſhew what it is for Chriſt to be made under the Law.
2. To ſhew wherein the greatneſs of Chriſts love doth diſcover it ſelf in being made under the Law for us.
1. What is it for Chriſt to be made under the Law?
I ſhall explain this in three Propoſitions.
1. For Chriſt to be made under the Law, it is for Chriſt to take upon him the Office of a Mediator and Surety for us: 1 Tim. 2.5. There is one Mediator between God and man, the man Chriſt Jeſus. So likewiſe Heb. 7.27. Chriſt is called the ſurety of a better Teſtament, or the ſurety of a better Covenant. A Mediator, Surety, or
Ʋndertaker, ſo the Criticks in the Greek Tongue explain that word.
voluntary act. He is free in himCalvin expounds this Text,
Chriſtus Filius Dei qui immunis jure fuiſſet omni ſubjectione, legis fuit ſubjectus. Calv.He was made under the Law, that is, ſaith he, Chriſt the Son of God, who by right had been free from all ſubjection, was yet ſubject to the Law. Why ſo? It was for our ſake, and it was in our name and ſtead, that he might obtain liberty for us: even as he that was a free-man himſelf, by becoming furety for another, redeems him that was captive, and by taking his Fetters and Bonds upon him, delivers him from his bonds: ſo Chriſt would make himſelf liable to the keeping of the Law, that he might purchaſe liberty for us; for otherwiſe Chriſt had in vain taken the yoke of the Law upon him; for certainly it was not for his own ſake that he took it. Every ſon and daughter of Adam is neceſſarily under the Law, and owes a debt of obedience to the Law. Now we being inſolvent, and not able to pay that debt of obedience which the Law requires, Chriſt was made under the Law, and was content to pay the debt that we could not pay. It is true, Chriſt being made under the Law, doth not exempt Believers from being under the Law as a Rule, Berule of life and obedience. But thus we fulfil the Law, and to perform that exact obedience which the Law requires, and yet a perfect obedience being reis the end of the Law for righteouſneſs, as is expreſſed in Rom. 10.3. that is, Chriſt undertook to perform that perfect obedience which the Law required, and ſo to anſwer the end of the Law for righteouſneſs. The Law was
Innocency, for this end, that it might have been the matter of mans righteouſThe righteouſneſs of the law is deſcribed by this, The man which doth thoſe things ſhall live by them, Rom. 10.5. But now no man ſince the Fall being able to keep the law and fulfil it, and yet God requiring ſtill that the law ſhould be obeyed, and the righteouſunder the Law, and by obey
2. For Chriſt to be made under the law is to put himſelf under the obligation of the law, and to make himſelf liable unto it. Although a man be willing to be Surety for another; yet till he brings himſelf under bonds and obligations, he is not properly a Surety. A Surety is one that tafree conſent and ſtipulation to the Father. He that is oengaged perſon. Though he were free before, he is now no longer free, but becomes engaged by his own voluntary conſent. Thus Chriſt who was free and diſingaged in himſelf, did enter into a Covenant and agreement with the Father to unneceſſary to be done and ſuffered in order to our Salvation: Heb. 10.7. Then I ſaid, Lo I come, in the volume of the book it is written of me, To do thy will, O God. When Chriſt ſaw the Fathers heart was ſet on the Salvation of man, and that for that end the Father was willing Chriſt ſhould underLo, I come to do thy will. Hence is it that the Counſel of Peace is ſaid to be between them both, Zac. 6.13. The Father (to ſpeak after the manpropounds, and the Son conſents: ſo that the Son (who was free and diſingaged in himſelf) brings himſelf under an obligation by his own free promiſe and ſtipulation. Hence it is, that Chriſt becomes the Head of the ſecond Covenant, the ſecond Adam, and all the Elect are his ſeed, and Chriſt undertakes for them, Iſa. 53.10. 2. Chriſt brought himſelf under oblivoluntary aſſumption of our nature, for that end, that he might become ſubject to the Law in it. This the Apoſtle ſets forth at large, Phil. 2.6. He was in the form of God, and counted it no robbery to be equal with God, but he made himſelf of no reputation, and took upon him the form of a ſervant, and was made in the likeneſs of men; and being found in faſhion as a man, he humbled himſelf and became obedient. Here are two things by which the Apoſtle ſets forth the greatneſs of Chriſts Condeſcenſion. 1. That he being in the form of God, and who might have continued in the form of God only, yet that he was pleaſed to take upon him the form of a ſervant and become true man, this is one part of his conobedient, and that he might perform all the acts of obedience in the humane nature aſſumed. Chriſt was not bound to take our nature at all, but he might have continued always in the form of God only; or if he will take our nature, he was not bound to take it in that ſervile way, ſo as to be bound to all acts of obedience: but here was the greatneſs of Chriſts condeſcenſion, as he will take our nature, ſo he will take it for that end, that in our nature he may obey and fulfil the Law for us. And therefore it is emphatically expreſſed in the Original,
and ſo in the Text, Factum ſeu redactum ſub lege.
He was made obedient,He was made under the Law. Chriſt was made or reduced under the Law, ſo ſome render it. Chriſt was reduced to that ſtate and condition, as to be in a ſtate of ſubjection to the Law, whereas he was naturally above it. Chriſt was made or reduced under this power and authority of the Law by his own free conſent, whereas naturally the Law had no ſuch power or authority over him.
3. The third and laſt Propoſition is this, For Chriſt to be under the Law is to be under the Judiriſction of the Law, and to be actually ſubject to it. Chriſt having put himſelf under the obligation of the law, the law hath full power and authority over him, and the law requires perfect and exact obedience from him, as it doth from any other man, and Chriſt doth now ſtand bound and obIſa. 42.1. the Fathers ſervant, he is ſaid to love the
Joh. 14.31. & 15.10. Chriſt as man was under a law of love and obedience to his Father, he was alſo ſubject to his Parents after the fleſh, he ſubmitted to the Baptiſm of John, and gives this reaſon for it, Thus it becomes us to fulfil all righteouſneſs, Mat. 3.15. Chriſt being made man, beall the moral Duties which the law requires, and ſo to fulfil all righteouſneſs for us. And the reaſon of it is, If Chriſt had left any thing undone that the law requires of us, then there had been ſo far a defect in that which was to become our righteouſneſs, for the obedience of Chriſt was to be the matter of our righteouſneſs, Rom. 5.19. By the obedience of one ſhall many be made righteous. The law accepts of nothing but a perfect compleat righteouſneſs; therefore if Chriſt had left any thing to be done that the law requires to be done, there had been ſo far a de
2. I come now to the ſecond thing, to ſhew wherein the greatneſs of the love of Chriſt doth appear and diſcover it ſelf in his being made under the Law.
I ſhall lay down ſeveral Propoſitions for the clearing of this.
1. The love of Chriſt in being made under the law appears in this, In that Chriſt in reſpect of his Original right was free from all ſubjection to the law. Chriſt in reſpect of his perſon and his Divine nature was above the law; Chriſt as he
Supreme and the Author of the law; as he was the ſecond perſon in the Trinity, ſo he was equal to the Father, and of equal authority with him. It is true, the humane nature in Chriſt was a creature, and therefore in a ſtate of ſubjeOriginal right is free from all ſubjection. And this may be evihumane nature in Chriſt be a creature, yet the humane nature hath its ſubſiſtence in and by that perſon who is Divine and increated. And hence is it, that the Schoolmen do deny, that Chriſt is to be called a Creature. There is a great difference between theſe two Propoſitions, to ſay, That the humane nature in Chriſt is a creature, and to ſay, that Chriſt is a creaChriſt is the name of the perſon that ſubſiſts in both natures. Therefore though it be true,
creature, yet the perſon is Divine, and no creature; and thereRom. 9.5. that Chriſt, though he came of the fathers concerning the fleſh, yet he is over all, God bleſſed for ever. Although Chriſt, as to the fleſh, and in reſpect of his humaGod bleſſed for ever. 2. We muſt know that the humane nature of Chriſt never in any moment of time ſubſiſted of it ſelf or by it ſelf, but always had its ſubſiſtence in the Divine perſon: and the reaſon is this; If
He emptied himſelf, and took upon him the form of a ſervant, and became obedient. As it was part of his condeſcenſion he would take upon him the form of a ſervant: ſo this was another part of it, he would become obedient for our ſakes. 3. We muſt conſider it was a voDigniey of his perſon by his aſſumption of our nature. He was the Son of God before his Incarnation, and ſo he was after; he was God before he took mans nature, and ſo remained ſtill. It is true, Chriſt in the ſtate of his Humiliation, was content to have the Glory of his Divinity hid and obſcured for a time: and this is that the Apoſtle calls his emptying himſelf. But yet Chriſt did not, neither could he diveſt himſelf of his Divinity, neither did he loſe the eſſential Dignity of his perſon. He was the Son of God, and God after as well as before his InDivines, That Chriſt, by virtue of the perſonal Uninatural right unto Glory. The Son of God incarnate and become man, continues to be the Son of God, yea the natural Son of God. And hence is it the School-men do truly ſay, That Chriſt-man is the natural Son of God. Therefore the Apoſtle tells us, That Chriſt is more excellent than the Angels, becauſe he hath obtained a more excellent name by inheritance than they, Heb. 1.4. And what name is this? to be the Son of God. Conſider verſ. 5. To which of the Angels ſaid he at any time, Thou art my Son, this day have I begotten thee. Now the Apoſtle tells us, Chriſt had this name by inheritance, that is, he was naturally the Son of God, and therefore naturally an Heir to all the Father was poſſeſſed of. Now as he was the Son of God before his Incarnation, ſo he did not ceaſe to be the Son of God by his Incarnation. Therefore Chriſt had a natural right to Glory, and might, if he had pleaſed, have glorified the humane nature when he aſſumed it. Now then, as the reſult of all that hath been ſaid, follows, That Chriſt would become, and put himſelf into a ſtate of ſubjection and obedience, this was for our ſakes, and it was his voluntary condeſcenſion ſo to do. Nay the Apoſtle tells us expreſly in the Text, He was made under the Law to redeem them that were under the Law: So that it was for our ſakes Chriſt put himſelf into this ſtate of ſubjection, and it was his voluntary condeſcenſion ſo to do. We may not ſuppoſe Chriſt was neceſſitated to
That the Father is greater than he, Joh. 14.28. and Chriſt as man is under God as his Head: 1 Cor. 11.3. The head of every man is Chriſt, and the head of the woman is the man, and the head of Chriſt is God. But then we muſt ſtill remember: 1. It was at Chriſts liberty, whether he would have become man yea or no. He was not bound to take our nature till he did freely of his own accord ingage to do ſo. 2. Remember, inequality of Office makes no inequality of Perſon or Eſſence, although Chriſt as Man and Mediator be inferiour to the Father, in a ſtate of ſubjection to the Father; yet that makes him not to be inferiour to him as to his Perſon or Eſſence. Conſider Chriſt as the ſecond Perſon in Trinity, he accounts it no robbery to be equal with God, that is, with the Father. Conſider him as God, ſo he and the Father are one. Now that he who was equal with God, and ſo above all Auſerve and obey, who was Lord of all, and had all obedience of right due to him from all creatures!
2. The greatneſs of Chriſts love in being made under the Law appears in this, That although Chriſt was free from the Law; yet by his own voluntary condeſcenſion he made himſelf ſubject to the Law as much as any of us. This the Apoſtle ſets forth Heb. 2.11, 12, 13. For both he that ſanctifies, and they who are ſanctified are all of one: for which cauſe he is not aſhamed to call them brethren. Saying, I
will declare thy Name unto my brethren; in the midst of the Church will I ſing praiſe unto thee. And again, I will put my truſt in him: and again, Behold, I and the children which God hath given me. Christ doth here put himſelf into the rank of his brethren, and he performs the ſame duties in common with them. To praiſe God in the Congregation, to truſt in God, to obey God, all theſe are moral du
3. The third Propoſition is this. The love of Chriſt in his being made under the Law appears in this, That Chriſt took upon him the whole debt of obedience which the Law requires. Our Safulfil the law, yea the whole law, Mat. 5.17. Think not that I am come to deſtroy the Law or the Prophets, I came not to deſtroy but to fulfil. Chriſt came to fulfil the law; and how? what, a part of it? nay the whole law. Our Saviour explains himſelf to this purpoſe in the next words, Verily I ſay unto you, Till heaven and earth paſs, one jot or one tittle ſhall in no wiſe paſs from the law till all be fulfilled. All the law, every part and tittle of it was fulfilDivines, That Chriſt fulfilled the natural Law and the Law of Moſes moſt perfectly. By the natural Law they underſtand all the moral Duties compreMoſaical Law they underſtand thoſe Rites and Ordinances of Worſhip, which were in a peculiar manner given to the Jewiſh Church. Thus Chriſt was circumciſed and preſented to the Lord in the Temple, and they offered a Sacrifice for him, according
to that which is ſaid in the Law, A pair of Turtle-doves or two young pigeons, Luk. 2.22, 23, 24. Chriſt alſo obſerved the Ordinance of the PaſsLegal Ordinances, ſo he ſubmitted to the Ordinance of Baptiſm, which was to be a ſtanding Ordinance under the Goſpel: and he gives this reaſon for it, Thus it becometh us to fulfil all righteouſneſs, Mat. 3.15.
Behold, from what hath been ſpoken, the infinite Humility of the Son of God. Chriſt that was Lord of all, was yet content to become a ſervant. Chriſt was the Fathers ſervant, and he was our ſervant. 1. He was the Fathers ſervant, Iſa. 42.1. Behold my ſervant. 2. He was our ſervant: thereMiniſter of the Circumciſion, Rom. 15.8. that is, a Miniſter to the Jewiſh Church. And he ſaith of himſelf, he came not to be miniſtred unto, but to miniſter, Mat. 20.28. How did Chriſt miniſter? Chriſt is ſaid to miniſter as he doth work and do thoſe things which do concern our Redemption and Salvation. He is a Miniſter for us, a Miniſter to accompliſh the great work of Redemption and Salvation. Chriſt was made under the Law, that he might redeem us who were under the Law. Chriſt became a Servant as he took upon him the Office of Mediator, and as he obeyed and fulfilled the Law for us. Now this is a Rule in Divinity,
Tota perſon a propter aſſumtam ſervi formam facta nobis eſt ſerva. Zanch. Actiones ſunt ſuppoſitorum.
both his Natures; ſo that the whole perſon, by means of his taking on him the form of a ſervant, is become a ſervant to us. It is the Perſon that humbles himſelf, it is the Perſon that obeys, it is the Perſon that ſuffers in and by the humane nature aſſumed. Actions belong to perſons. Now that ſo great a Perſon as the Son of
Servant, a ſervant not only to the Father, but to us: what an inGod of Heaven ſhould come down from Heaven to ſerve: what an inſtance of humility is this! It is Calvins obſervation upon Phil. 2. He made himſelf of no reputation, or he emptied himſelf. This expreſſion is to be underſtood of whole Chriſt, as he is God manifeſted in the fleſh, though this agrees to him in reſpect of his humane nature only. For we muſt know, that whereas there is but one perſon concontain and keep in the rays of his own glory, whenas in our fleſh he did take upon him the form of a ſervant; this humility of Chriſt ſhould teach us great humility. And the Apoſtle preſſeth humility upon us on this very account: Let the ſame mind be in you that was in Chriſt Jeſus, how ſo? who being in the form of God, thought it no robbery to be equal with God, but made himſelf of no reputation, and took upon him the form of a ſervant, and was made in the likeneſs of men, and being found in faſhion as a man, he humbled himſelf and became obedient. Here is the great Pattern of huform of God, took upon him the form of a ſervant: he that was above all obedience, took upon him to be obedient. Should Chriſt, who was in ſuch a height of excellency, ſo debaſe himſelf as to take upon him the form of a ſervant, and become obedient, and ſhould we lift up our ſelves? How unlike doth this make us to our Head? Let us ſtudy the great condeſcenſion and abaſement of God incarnate, who though he were Lord of all, yet put
form of a ſervant, to obey and ſerve for us, and then ſee whether there is ſuch reaſon we ſhould think ſo highly of our ſelves, ſtand ſo much upon our own dignity and honour. Chriſt was content to lay aſide his honour, and to have the glory of the Divinity unſeen for a time, that he might be a ſervant to the Father and to us in working out our Salvation. If we would be like our Lord and Head, we ought to be content to lay aſide our own honour and glory, if we may any way be ſerviceable to him or his intereſt. The humility of Chriſt ſhould teach us great humility.
Gal. 4. verſ. 4.But when the fulneſs of the time was come, God ſent forth his Son made of a woman, made under the Law.
I Mentioned a third Propoſition, wherein the love of Chriſt, in being made under the Law, did appear, and ſhall now proſecute it a little further.
3. The love of Chriſt in being made under the Law appears in this, That Chriſt took upon him the whole debt of obedience which the Law reLaw requires habitual purity and ſanctity of nature. 2. The Law requires actual obedience to whatſoever is comhabitual purity and ſanctity of nature; God made man upright; man was created at firſt in a ſtate of Integrity. Man in his original conliberty of will, and it was poſſible for him to ſin, otherwiſe he had never ſinned; but man was not, in his original coninclined to the leaſt evil, nay man had that rectitude put upon all his faculties, as that in reſpect of
original conſtitution, his nature was ſo framed by God, as that it was ſet and inclined to do that which was good; for otherwiſe it could not have been ſaid of man, as it was ſaid of all the other Works of God, that God beheld all the things which he had made, and behold they were all good, very good. If man had not been made with ſuch a frame and conſtitution at firſt, as that he had not the leaſt inclination to evil, but that he was framed and made ſo, as that he was fitted to do good; it could not be ſaid of man, as of other the Works of God, That they were good: but God made all things very good, ſo alſo did he make man. Man was made upright according to the Image of God, and this is that which is commonly called Original Righteouſneſs. Man was indued at firſt with original righteouſneſs: now God creating man in ſuch a ſtate of Purity and Righteouſneſs at firſt, he doth ſtill require that purity and righteouſneſs from man in which he was at firſt created; for God may juſtly expect that from man which firſt he gave him. God created him in a ſtate of Purity, and God expects man ſhould retain that purity in the inward frame and diſpoſition of his heart. And therefore Divines obſerve, As Original ſin is forOriginal righteouſneſs is commanded in the laſt Commandment, when it is ſaid, Thou ſhalt not covet. 2. The Law requires actual obedience to whatſoever is commanded by it. The righteouſneſs of the Law ſpeaks on this wiſe, That the man that doth theſe things ſhall live by them, Rom. 10.5. The Law requires that there ſhould be a doing, an actual performance of the things that are commanded by it: and the Law ſaith, Curſed is every one that continues not in all things that are
written in the book of the Law to do them, Gal. 3.10. Now our Saviour ſums up the duty of the Moral Law in thoſe two great Precepts; the firſt is, That we ſhould love the Lord our God with all the heart, and with all the ſoul, and with all the mind: and the ſecond is, That we ſhould love our neighbour as our ſelf, Mark 12.30. Now Chriſt being made undebt of obedience which the Law required of us.
1. Whereas the Law of God requires purity and integrity of nature, the Lord Jeſus aſſuming our nature, adorns and inveſts it with all that haholy thing which ſhould be born of the Virgin, Luk. 1.35. The inward diſpoſitions of Chriſts ſoul were ſuch as the Law of God required to be; therefore is the Law ſaid to be in his heart, Pſal. 40.8. And in general it is ſaid of him, that he was holy, harmleſs, undefiled, ſeparate from ſinners, Heb. 7.26. That in him was no ſin, 1 Joh. 3.5. That he was a Lamb without blemiſh and without ſpot, 1 Pet. 1.19. All theſe things ſpeak the Pu
2. Whereas the Law required actual obedimade under the Law for us, left no part of the Law unfulfilled. Chriſt did perfectly perform in
thought, word, and deed what the Law commandone iota or tittle of the Law was to paſs away till all was fulfilled. All was perfectly and exactly fulfilled by Chriſt. Hence is it, that he is called the holy One, and the Juſt, Acts 3.14. Hence alſo is it, that he chalWhich of you can accuſe me of ſin, Joh. 8.46. And it was propheſied of him before, That he had done no violence, neither was any deceit found in his mouth, Iſa. 53.9. Chriſt performed all duties towards God, and all duties towards man. 1. For duties towards God. He loved his Father perfectly, feared him perfectly, obeyed him perfectly. Hence is it ſaid of him, He always did the things that were pleaſing in his ſight, Joh. 8.29. And therefore when he came to dye he could ſay, I have glorified thee on earth, I have finiſhed the work that thou gaveſt me to do, Joh. 17.4. 2. As for duties towards man, Chriſt was ſo exact in all moral Righteouſneſs, that in the matter of paying Tribute, though he knew he was not in ſtrictneſs bound to it, yet to prevent offence, and avoid all appearance of evil, he would work a Miracle rather than leave it unMat. 17.24.
4. The fourth Propoſition to illuſtrate the greatneſs of the love of Chriſt in being made under the Law for us is this, Chriſt having taken upon him the whole debt of obedience which the Law required, perſevered and continued in the courſe of his obedience till all was finiſhed. Hence is it ſaid of him, He became obedient unto death, even the death of the Croſs, Phil. 2.8. Chriſt was obedient all along, his obedience laſted throughobedient unto death. It is an emphatical expreſſion, He was obedient unto death: that is, his obedience continued through the courſe of his life, and continued unto death, and his death was the laſt act of his obedience. Hence was it, when our Saviour came to dye, he uſed this ſpeech, It is finiſhed. He had finiſhed all that obedience which the Law had required, and his Father had injoyned him. The Law requires conſtant, perpetual obedience, as well as perfect obefailing in any part of Chriſts obedience to the law at any time. He was never found guilty of any ſin in the whole courſe of his life. Hence is that expreſſion, Iſa. 53.9. In him was found no violence, neither was any deceit in his mouth. And as he was never found guilty of the leaſt ſin, ſo he perſevered in all acts of obedience to the laſt. Hence is it ſaid, Joh. 4.34. His meat and drink was to do the will of him that ſent him, and to finiſh his work.
5. The fifth Propoſition is. The greatneſs of Chriſts love in being made under the Law apfor us. Hence is it ſaid, that Chriſt is made ſin for us, and we are made the righteouſneſs of God in him, 2 Cor. 5.21. Chriſt took upon him our perſon, Chriſt ſuſtained the perſons of all the Elect, Chriſt did that for us which we ſhould have done. Hence is it, that Chriſt is ſaid to be the ſecond Adam. The obeour name, in our room, in our ſtead. Hence is it ſaid, that Chriſt is the end of the Law for righteouſneſs
unto every one that believeth.
righteouſneſs for us which the law required of us. The Papiſts ſay, That Chriſt firſt merited for himſelf, and then for us; but this is a very fond Opinion. What need had Chriſt to merit any thing for himſelf, who was Lord of all things? Chriſt needed nothing for himſelf, all that he did and ſuffered was for us. The end of his Incarnation and being made man was for us: To us a Son is born, to us a Child is given, Iſa. 9.6. The end of Chriſts being made under the Law was for us: he was made under the law to redeem them that were under the law, as the Text tells us. The end of his Sufferings was for us, 1 Pet. 4.1. Chriſt hath ſuffered for us in the fleſh. The end of his Reſurrection was for us, who was delivered for our offences, and was raiſed again for our juſtification, Rom. 4.25. The end of his Aſcenſion and Glorification was for us. Hence is it ſaid, The glory which thou gaveſt unto me, I have given unto them, Joh. 17.22. Hence alſo are we ſaid to be ſet together in heavenly places with Chriſt, Eph. 2.6. Chriſt never ſought any thing for himſelf, nor received any thing for himſelf, but he received all things for us.
Spiritus S. nihil aliud vult nos in morte Chriſti cernere, guſtare, reputare, ſontire, agnoſcere quàm meram Dei bonitatem. Calvin.Calvins words: The Spirit of God would have us behold nothing elſe, taſte nothing elſe, make account of nothing elſe, perceive nothing elſe, acknowledge nothing elſe in the death of Chriſt but the meer love of God to us. And what is true of his death, is true of his life; as Chriſt dyed for us, ſo he lived for us. And this will yet further appear in the
6. The ſixth and laſt Propoſition which is this; The end of Chriſts obedience to the Law was, that Chriſts obedience might be the matter of our righteouſneſs.
By the obedience of one many are made righteous, or conſtituted righteous;
Rom. 5.19. It is Davenants expreſſion: Chriſts very obedience is imputed to us,
Ipſiſſima e Adam in eating the forbidden Fruit is imputed to his poſterity, as much as if it had been committed by their own actual will. In this ſenſe, the obedience of Chriſt or his righteouſneſs is ſaid to be the formal cauſe of our Juſtification, becauſe the obedience of Chriſt or his righteouſneſs is accepted of God in reference to our Juſtificamuch as if it had been wrought by us in our own perſons. Hence is it ſaid, Chriſt is made of God to us righteouſneſs, 1 Cor. 1.30. An emChriſt is made of God to us righteouſneſs. It is not ſaid, that Chriſt doth infuſe a Principle of righteouſneſs into us; though that is true, and might have been ſaid, and the Apoſtle ſaith as much as that comes to in the next expreſſion, when he ſaith, Chriſt is made of God to us ſanctification. How is Chriſt made SanctificaHolineſs in us, which is inchoate and begun in us: but here is another expreſſion the Apoſtle uſeth, He is made of God to us righteouſneſs, that is, he himſelf is made to us righteouſneſs. It is one thing for Chriſt to work righteouſneſs in us, and another thing for Chriſt himſelf to be made righteouſneſs to us. The one is done in a phyſical way (as they ſpeak) in a way of proper operation: the other is done in a moral way, by way of imputation. Chriſt is made of God to us righteouſneſs. That which the Apoſtle intimates in this expreſſion is, That the moſt perfect
righteouſneſs which Chriſt hath in himſelf, is made ours by true application and imputation. Chriſts own righteouſneſs, that righteouſneſs which inheres in Chriſts own perſon is made ours by imputation and application. Hence is it ſaid in the Text mentioned before, Christ is the end of the law for righteouſneſs to them that believe, Rom. 10.3. The meaning is, Chriſt anſwers that end of the Law, ſo as by his obedience to bring in that righteouſneſs whereby we may be juſtified and accepted of God. The Law is ſtill a rule of life to Believers, but there is no more uſe of the Law to Believers as a Covenant of Works; no, Chriſts obedience to the Law is the compleat and intire matter of our righteouſneſs. Chriſt hath ſupplied and anſwered that end of the Law, that his obedience is the matter of a Believers righteouſneſs, and all a Believers obedience is not lookt upon on this account to be a part of his righteouſneſs whereby he ſhould ſtand before God, or be juſtified in his ſight. This is clear from that Text, Rom. 4.2. If Abraham were juſtified by works, he hath whereof to glory, but not before God. The meaning of that ScriAbraham did good works, thoſe good works might be praiſe worthy and commendable in the ſight of man, but they were not of that value and worth as to procure his Juſtification in the ſight of God. Abrahams beſt works were too ſhort to juſtifie him before God; therefore it is Chriſts obedience, that is, that which God tooks upon in the point of Juſtification, is his righteouſneſs, and that only. Therefore is it ſaid, Dan. 9.24. He hath brought in everlaſting righteouſneſs, and he is the Lord our Righteouſneſs. Hence alſo is that expreſſion, Heb. 7.12. The Prieſthood being changed,
there is made of neceſſity alſo a change of the law. How is there a change of the Law? I take it to be a good interpretation which a Learned man gives of this Text:
There is (ſaith he) a tranſlation of the Law made upon the Mediator in this manner, That he being made under the Law, ſhould ſatisfie the Law for us. Now Chriſt ſatisfies the Law theſe two ways. 1. By yielding moſt perfect obedience to the Law. 2. By undergoing that puniſhment which we deſerved. Hence is it ſaid, That we are made the righteouſneſs of God in him, 2 Cor. 5.21. It is not ſaid, the righteouſby him, but the righteouſneſs of God in him.
Videte duo, juſtitiam Dei, & non noſtram, in ipſo, & non in nobis. Auguſt.Auſtin upon that Text: Behold (ſaith he) two things; the Righteouſneſs of God, not our righteouſneſs, and this righteouſneſs is ſaid to be in him, not in us. And it is well obſerved by another Learned man: Chriſt (ſaith he) hath not merited that we ſhould be juſt before God by ſome other thing (as the Papiſts ſay, Chriſt hath merited that we might merit) but the obedience and ſatisfaction of Chriſt is that very thing that is imputed to us for righteouſneſs. Hence is that expreſſion, Iſa. 45.25. Surely ſhall one ſay, In the Lord have I righteouſneſs and ſtrength.
In the Lord are my righteouſneſſes.
From what hath been opened, Learn where it is we muſt have recourſe for Juſtification, and that is unto the Righteouſneſs of Chriſt, who was made under the Law for us. God accepts of noperfect righteouſneſs for Juſtification, Rom. 3.26. That he might be juſt, and the juſtifier of him that believeth in Jeſus. Therefore though we muſt aim at the moſt perfect obedience and
Be ye perfect as your Father who is in heaven is perfect, that is, let your aim be at perfection, let your endeavour be after perfection) yet when we come to God for Juſtiperfect and compleat Righteouſneſs of our Head, who hath fully anſwered the Law, and brought in ſuch a righteouſneſs as the Law reimperfect, weak, and corrupt ſtate. The Apoſtle teacheth us this expreſly, Rom. 8.3. The law is weak through the fleſh, that is, the law canGod doth infuſe ſome Principles of inchoate Righteouſneſs and Holineſs into us here on earth, whereby we are in ſome meaſure fitted to do good works; but becauſe that inherent righteouſneſs, which is in us, doth not attain to legal perfection,
Hâc utendam, illâ that is, we muſt ſtudy the practice of holineſs and righteouſneſs: but when it comes to dependence, we muſt reſt and rely alone upon the Righteouſneſs of Chriſt for juſtification and acceptation. The Lord ſees many flaws and defects in our beſt obedience, our righteouſneſs is but as a menſtruous cloth; therefore when we come to God for Juſtification, we muſt go out of our
nakedly and ſingly to the Lord Jeſus Chriſt. In the Goſpel the righteouſneſs of God is revealed from faith to faith, Rom. 1.17. that is, the righteouſneſs which is wrought by the perſon of the Son of God in our nature, is the righteouſneſs propounded and offered to us in the Goſpel for our Juſtification, and this is revealed from faith to faith; this is the righteouſneſs our faith muſt have recourſe unto, here muſt faith direct it ſelf, and here muſt it pitch: and if our faith hath once embraced it, it muſt embrace it ſtill; this is the meaning of that expreſſion, from faith to faith. Faith muſt riſe up higher and higher; if faith hath apprehended a little of this righThe juſt ſhall live by faith. To live by faith, is to have a conſtant recourſe to the righteouſneſs of Chriſt for juſtification. Let us not think this a light matter or a common point I am now preſaſſent to this Truth of God, but in pracome off from our ſelves, and clearly to apbeſt Duties and Performances; but that he ſets the naked righteouſneſs of his Son before him, and the obedience wrought by his Son, not any obedience wrought by us as the matter of our acceptation, this is a marvellous diffiskill in the great Myſtery of Believing, and going to the Righteouſneſs of Chriſt for Juſtification.
This may comfort poor Believers in reference to their failings, infirmities, and imperfections. When a child of God ſees ſo many failings in himſelf, ſo many defects and imperfections in his obedience, ſo many mixtures of ſin and corruptimade under the Law, and he hath perfectly fulfilled it. Though thou comeſt far ſhort of what the law requires; yet if thou beeſt a Believer, thou art accepted in the compleat Righteouſneſs of Chriſt; although thy obedience is imperfect and ſhort, and is no way ſuch, upon the account of which God ſhould accept thee, yet thou art acWe are compleat in him, Col. 2.10. God, when he accepts thy perſon, doth not look upon what thou haſt done, but upon what Chriſt hath done. Chriſt is the end of the law for righteouſneſs. If thou be a Believer, God conſiders thee according to what thou art in Chriſt, and not according to what thou art in thy ſelf: he conſiders Chriſts obedience, not thy obedience. Not but that a Believer is ſtill bound to obedience, and the law is ſtill a rule of obedience to him, but in the point of Juſtification God hath reſpect to Chriſts obedience, not to our obedience. Our obedience at the beſt is but imperfect obedience;
in us, Rom. 8.4. That the righteouſneſs of the law might be fulfilled in us. The righDavenants obſervation: When I am called to account, and the whole debt of obedience the law requires is exacted from me, a Believer muſt then ſhew his Surety, and ſay, Behold here is my Surety which hath paid my debt, and therefore I am free, and the hand-writing that was againſt me is blotted out, Col. 2.14. This is the great and only relief to the people of God in reference to their infirmities. We ought to aſpire and breathe after the moſt perfect, yea, if it were poſſible, the moſt Angelical obedience; but when we have done all, we ſhall find we are ſtill unprofitable ſervants, and come infinitely ſhort of what was our duty and of what the law requires: but here is our relief, that Chriſt is the end of the law for righteouſneſs, he hath ſo anſwered that end of the law, as to bring in that righteouſimputes righteouſneſs without works, Rom. 4.6. God hath no conſideration of our works and obedience
in the matter of Juſtification, but he reſpects the Obedience and Satisfaction of Chriſt purely and ſingly. Therefore though we find our ſelves ſinners and ungodly, yet we may believe in him that juſtifies the ungodly, as Abraham did, Rom. 4.5. When we are ſo far from having any ſenſe of a righteouſneſs that we nay appear before God withal, as that we have a great deal of guilt which troubleth our conſcience; yet we may look to a righteouſneſs without us, and ſee the law fulfilled and ſatisfied for us in Chriſt our Head. But here let me give this caution, Take heed of abuſing this Doctrine. The end of this Doctrine is not to make men looſe and licentious, as that men ſhould reaſon thus with themſelves, Chriſt hath fulfilled the law for us, and therefore it is no matter how we live, Chriſt hath done all, and therefore it matters not what we do; this is to turn the grace of God into wantonneſs. And the Doctrine of free Grace doth not in it ſelf teach any ſuch thing, but the corruption of man makes this ill uſe of this Doctrine. The Doctrine of the Goſpel teaches another thing. The grace of God which bringeth ſalvation teacheth us, that denying all ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godly in this preſent evil world, Tit. 2.11, 12. The end of this Doctrine is not to be an incouragement to ſecurity, but to relieve afflicted conſciences. Chriſt came to heal the broken in heart; and if there be any ſuch who are conſcious to themſelves of their daily infirmities, and ſeeCovenant of Works; though the law be ſtill a rule of obedience, yet Chriſt hath performed it as a Covenant of Works. That perfect, exact, compleat obedience the law requires, Chriſt hath perfor
3. If Chriſt was made under the Law, let us learn to admire and adore the height, depth, breadth, and length of the love of God in Chriſt. God in Chriſt is become the ſole Author of mans Salvation. God in Chriſt hath done that for us which we never did do, nor could do for our ſelves. Chriſt hath fulfilled the Law for us, and wrought out that righteouſneſs for us, which we could never work out for our ſelves.
Quid ex ſe agere poterat, ut ſemel amiſſam juſtitiam recuperaret homo, ſervus peccati, vinctus Diaboli? Aſſignata eſt ei proinde aliena qui caruit ſuâ. Bernard.Bernard: What could man do of himſelf, (who was the ſervant of ſin, the bond-ſlave of the Devil) to recover that righteouſneſs which once he had loſt? Therefore there was another righteouſneſs aſſigned and given to him who wanted a righteouſneſs of his own. There was another righteouſneſs giWhat the Law could not do, in that it was weak through the fleſh, God ſending his own Son in the likeneſs of ſinful fleſh, and for ſin condemned ſin in the fleſh, that the righteouſneſs of the law might be fulfilled in us, Rom. 8.3. Well therefore may we take up the Church her Song, Iſa. 12.2. Behold, God is my ſalvation, I will truſt and not be afraid; for the Lord Jehovah is my ſtrength and my ſong, he alſo is become my ſalvation. God in Chriſt hath done all for us. Chriſt was made under the Law, he hath fulfilled the Law for us, which we could never have fulfilled, and ſo our righteouſneſs is of him, as the expreſſion is, Iſa. 54.17. This is the heritage of the ſervants of the Lord, and their righteouſneſs is of me, ſaith the Lord.
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
OUR Saviour having exhorted his Diſciples to love one another, and having propounded his own love as a motive and as a pattern to them to induce them to love one another; This is my commandment, that ye love one another as I have loved you: He comes in this verſe to ſhew us what that love of his to his people was, and wherein the greatneſs of that love did manifeſt it ſelf. Therefore it is well obſerved by Grotius upon this Text, That our Saviour doth here explain what it is that he means by that expreſſion in the forAs I have loved you. This is my comas I have loved you. The pattern of your love each to other ought to be my love to you, as I have loved you. Now if you deſire to know how it is that I have loved you, I will plainly declare it to you, I am ready to offer up my life a Sacrifice for you. This certainly is the higheſt demonſtration of love that can be on my part; my love to you is ſuch, as that I am ready to lay down my life for you; ſuch ought your love to be one towards another, 1 Joh. 3.16. Hereby perceive we the love of God, becauſe he laid down his life for us, and we ought to lay down our lives for the brethren.
This I take to be the plain coherence of theſe words. In the words themſelves we have two Aſſertions.
1. The firſt Aſſertion is this, That Chriſt hath laid down his life for his people, or for his friends. This is clearly implied, Greater love than this hath no man, that a man lay down his life for his friends. But I intend to lay down my life for you, or I am ready to lay down my life for you: this is the Minor Propoſition, as we call it, that is neceſſarily implied.
The Major Propoſition is expreſly laid down, Greater love than this hath no man, that a man lay down his life for his friends. But I have laid down my life for you, or I am ready to lay down my life for you: this is the minor Propoſition that is neceſſarily implied; for otherwiſe the Argument of our Saviour here in the Text would have no force in it. The ſcope of our Saviour in the Text is to perſwade his Diſciples to love one another upon the account of his love to them; and he lays down this as the main Propoſition, That it is the highAſſumption be ſuppoſed, That Chriſt hath laid down his life for us, the Argument would fall to the ground and come to nothing; therefore this is ſuppoſed, and this is the minor Propoſition neceſſarily to be underſtood, That Chriſt hath laid down his life for his friends, Greater love than this hath no man, that he lay down his life for his friends. But this is my love to you, I have thus laid down my life for you, I am juſt now about to do it, and therefore 'tis as certain as if it were already done: this muſt neceſſarily be ſuppoſed.
2. The ſecond Aſſertion is, That Chriſts layGreater love than this hath no man, that he lay down his life for his friends. Our Saviour ſpeaks here after the manner of men, he ſpeaks of that which is the higheſt love among men. The higheſt love among men is, when one man is ready to lay down his life for another. Now, ſaith our Saviour, I am ready to lay down my life for you; it is the work I am now going about; I am now going to lay down my life for you, and therefore my love to you is the higheſt and greateſt love.
From theſe two Aſſertions there are theſe two Propoſitions that do naturally ariſe.
The firſt is,
That our Lord Jeſus Chriſt hath laid down his life for his people.
The ſecond is,
That the love of Chriſt in laying down his life for us, was the higheſt demonſtration of love. Greater love than this hath no man, that he lay down his life for his friends.
To begin with the firſt of theſe.
The firſt Propoſition then is this,
That our Lord Jeſus Chriſt hath laid down his life for his people. This, my Beloved, is a point of great weight and moment, and there are many things of great weight and moment that will neceſſarily fall in in ſpeaking to it. In the Explication of this Point, I ſhall proceed in this Method.
1. I ſhall ſhew what the import of this Phraſe is, what it is for a man to lay down his life for ano
2. I ſhall ſhew how it was that Chriſt laid down his life for us.
3. I ſhall ſhew how it is ſaid, that Chriſt laid
whilst we were enemies.
4. I ſhall take occaſion from this Text to ſpeak ſomething concerning the Doctrine of Chriſts Satisfaction. I have already treated of the Love of Chriſt, (1) In his Incarnation: (2) Of the Love of Chriſt in his being made under the Law for us. And when I firſt undertook to ſpeak to thoſe Heads, there were two more I had in my thoughts to ſpeak to; the one was to ſpeak of the Love of Chriſt in his Satisfaction, and the other was to ſpeak of the Love of Chriſt in his Interceſſion; and now I ſhall take occaſion from this Text to treat of that Argument, viz. of the Love of Chriſt in his Satisfaction: Greater love than this hath no man, that he lay down his life for his friends. It is one main demonſtration of Chriſts love to us, That he hath laid down his life for us. But firſt I ſhall begin to open this Phraſe, what the import of this Phraſe is, what it is to lay down a mans life for another, and then I ſhall ſhew how it was that Chriſt laid down his life for us.
1. What is the import of this Phraſe, what doth it ſignifie for a man to lay down his life for another? Greater love than this hath no man, that he lay down his life. If we would go about to tranſlate it exactly according to the letter, we might render it,
That a man lay down his ſoul for his friends. It is an Hebrew Phraſe, the Soul is put for the life, which is the effect of the Souls preto lay down a mans ſoul, which
Phraſe here uſed, it is to lay down a mans life for another. The import of this Phraſe is no more than we, in our ordinary way of ſpeakwilling and ready to dye for another. Thus Peter ſaith, Joh. 13.37. I will lay down my life for thy ſake. It is the ſame Phraſe, as in the Text, I will lay down my life for thy ſake: that is, I am reaJoh. 3.16. We ought to lay down our lives for the brethren: that is, we ought to be ready to dye for them, if the caſe ſo requires. So that Chriſts laying down his life for us, is no more than his voluntary undergoing of death for us, his giving up himſelf to dye for us.
But here we muſt inquire a little, before we go any farther, what was that life which our Saviour was willing to lay down for us: Greater love than this hath no man, that he lay down his life for his friends.
I anſwer, It was his corporal life, the life of his humanity, or his life as he was man; for as for the life of his Divinity, that was not poſſible for him to lay down. As he was God, ſo he lives alJoh. 10.17, 18. Therefore doth my Father love me, becauſe I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of my ſelf: and then it follows, I have power to lay it down, and I have power to take
it again. Chriſt had power to lay down his life; this he had not had, if he had been a meer man: no meer man hath power to lay down his own life; every mans life, that is but a meer man, is under the power of God, it is at Gods diſpoſe and not at his own, and no man may diſpoſe of his own life till God, who gave him his life, give him a command and call him to lay it down; and therefore they who are ſelf-murderers, and would take away their own lives, do violate the Law of their Creation, they put that in their own power which God alone hath a power over: they take upon them to diſpoſe of their own lives, which God alone, who is their Creator and SoveI have power (ſaith he) to lay it down, and I have power to take it again. Chriſt, as he was God, being the Author, Conſerver, and Maintainer of his own life; as he was Man, had power to diſpoſe of that life: and this was his love to us, that he laid down his life for us, which he had power to diſpoſe of.
We come now to the ſecond thing, and that is, to ſhew you how it was that Chriſt laid down his life for us. This I ſhall open to you in ſeve
1. Chriſt is ſaid to lay down his life for us, in that he was ready to do it. He did not refuſe to part with his life for us, but was moſt ready to give it up for our ſakes. Greater love than this hath no man, that he lay down his life for his friends: that is, greater love than this hath no man, that
ready to lay down his life for his friends: he is certainly the beſt friend, who is ready to venture and hazard his life for his friend. Such a friend was Chriſt, he was ready to offer and give up his life for our ſakes. As Paul ſaid, He counted not his life dear to him, ſo he might finiſh his courſe with joy, and the miniſtry which he had received of the Lord Jeſus, Act. 20.24. And in another place he ſaith, He was ready not to be bound only, but alſo to dye at Jeruſalem for the Name of our Lord Jeſus, Act. 21.13. So this was much more true of Chriſt, he counted not his life dear to him, but was ready to offer it up for our ſakes. I am the good ſhepherd,
10.11. Here is the ſame Phraſe as in the Text. Grotius obſerves upon the forto lay down a mans life, ſignifies, not to decline death, not to ſhun death. Chriſt is the good Shepherd, he doth not refuſe to dye for the preſervation of his ſheep. It is ſaid of Paul and Barnabas, that they were men that had hazarded their lives for the Name of the Lord Jeſus, Act. 15.25. They had hazarded their lives. The words in the Original are, They had delivered up their ſouls,
their lives: their lives were not actually taken from them; but the meaning is, they carried their lives in their hands, they were ready to give them up, they often put their lives in hazard, they were ready to have parted with them: ſo Chriſt was ready to expoſe and give up his life for the good of his people. This is one thing, but the leaſt thing.
2. The ſecond Particular for clearing of it is this, Chriſt did freely and of his own accord give up his life and ſubject himſelf to death, when there
Law of death by reaſon of ſin: For by one man ſin entred into the world, and death by ſin, Rom. 5.12. And the wages of ſin is death, Rom. 6. ult. But now it was otherwiſe with Chriſt, Chriſt beSinner, and his Humanity being united to the ſecond Perſon in Trinity, he was exempt from the power of death and all manner of ſuffervoluntary condeſcenſion was pleaſed to ſubject himſelf to death and ſufferings. This our Saviour plainly declares to us, Joh. 10.15. I lay down my life for my ſheep: and more fully verſ. 18. No man taketh it from me, but I lay it down of my ſelf. The DiviI lay it down of my ſelf, when no man could have tafree condeſcenſion. It is true, Chriſt was born a mortal man, ſubject to ſuffering and death, as we are, but that was only his own voluntary ſubmiſſion and condeſcenſion.
Voluntar ſubmiſſio. Calvin.fleſh of Chriſt as it was perſonally united
Word the ſecond Perſon in Trinity, ſo that fleſh of his (ſetting aſide the conſideration of his own voluntary ſubjecting of it to death and ſufWord the ſecond Perſon in Trinity, had been immortal and impaſſible, and by reaſon of that union immortality was due to it; but it was for our ſakes, and the ſheeps ſake, which he dyed for, that he made himſelf paſſible and mortal: I ſay it was for the ſheeps ſake, that he that was imImpaſſibilis Deus non dedignatus eſt eſſe homo paſſibilis, & immortalis, mortis legibus ſubjacere. Leo.The impaſſible God did not diſdain to become a paſſible man, and he that was immortal to ſubject himſelf to the Laws of death. Chriſt, in the time of his death and ſuffering, did ſo far ſuſpend the virtue of his Divinity, as that the glory and virtue of his Divinity did not extend it ſelf ſo far to his fleſh as to keep him from ſuffering and dyBy the power of the Eternal Spirit he offered himſelf without ſpot to God;
O the depths! O the depths of Chriſts love!
3. The third Particular is this, The Heart of Chriſt was much in this work. As Chriſt was ready and prepared to dye, and what he did was
Lo, I come to do thy will, O God, Heb. 10.7. I have a Baptiſm to be baptized with, and how am I ſtraitned till it be accompliſhed! Luk. 12.50. The Heart and Spirit of Chriſt, as he was man, was moſt intent upon this work, yea there was the concourſe of both his Wills, his Divine and humane will in laying down his life for us. Here I ſhall ſhew a little, how there was the concourſe of both Chriſts Wills, his humane and Divine will, in this work.
1. Chriſt as man according to his humane will, was willing to ſuffer and dye for us. For though he prayed, Father, ſave me from this hour,
greatneſs of the ſufferings he was to undergo; yet preſently he adds in the very next words, Nevertheleſs for this end came I to this hour: hereby plainly declaring, that although the Verity of humane nature, which was in him, had a natural averſneſs in it from ſuffering; yet ſuch was his love to the Father and to our Salvation, that that love overcame that inclination of nature, if I may ſo call it, or that natural averſneſs rather which was in humane nature from ſuffering, Save me from this hour, for this end came I to this hour. Though Nature would have abhorred ſuffering and ſpared it ſelf, take it as to its natural inclination and tendency, yet ſuch was his love to his Fa
2. Chriſt, who was God as well as true man, according to his Divine will was willing to dye and ſuffer even in that nature of ours which he had aſſumed. The Divinity did not ſuffer, could not ſuffer; but the perſon who was God as well as man, according to his Divine will as well as acJoh. 17.19. For their ſakes ſanctifie I my ſelf. For what was it that Chriſt was ſanctified? he ſanctiSacrifice for our ſins, he ſanctiDivines, I ſanctifie my ſelf to ſuffer: well, but how did Chriſt ſanctihumane name; therefore it was in that nature that he ſanctified himſelf. O but who was the perſon ſanctifying all this while? It was I, I ſanctifie my ſelf. None but God can ſay, I ſanctifie my ſelf: no meer creature can ſay, I ſanctifie my ſelf; Chriſt therefore that was God could ſay, I ſanctifie my ſelf. Chriſt therefore as he was God, or acDivine will, ſanctifies himſelf as man to be a Sacrifice for our ſins. Hence is it that we have that expreſſion, Heb. 10.10. By the which will we are ſanctified, even by the offering up the body of Jeſus once for all. By the which will we are ſanctified. The will here ſpoken of is the will of God the Father, as is plain by the Context. Now then this will of the Father and Chriſts will as he is God, is one and the ſame; for as the Father and the Son have but one Eſſence, ſo they have but one Will. Now by the Divine will, which is one and the ſame in the Father and the Son, are we
By the which will we are ſanctified by the offering up of the body of Jeſus once for all, ſaith the Apoſtle. It was the Divine will, that the body of Jeſus ſhould be offered up, and Chriſt accordLo, I come to do thy will: ſo that, as I ſaid, there was the concourſe of both wills in Chriſt, the humane and Divine will, in offering up himſelf, in laying down his life for us. And this I ſpeak to ſhew how willing, how infi
4. The fourth Particular is this, As Chriſt was ready and willing to give up his life for us, ſo he did actually lay down his life for us; Eph. 5.24. Chriſt loved the Church, and gave himſelf for it, that is, he gave himſelf actually for the Church. It was not only in the purpoſe and intention of his heart to do it; but he gave himſelf actually for the Church, Chriſt did actually offer up his life a Sacrifice for us: Eph. 5.2. Chriſt hath loved us, and given himſelf for us an offering and a ſacrifice to God for a ſweet-ſmelling ſavour. In every Sacrifice there is the thing ſacrificed, the Altar, the Prieſt, and the Oblation, or the offering up of the Sacrifice. Now Chriſt did actually offer up himſelf a Sacrifice for us. It was not enough that the beaſt to be ſacrificed, was brought to the Altar, but he muſt be ſlain there, and offered up upon the Altar. Thus Chriſt gave his body to be crucified, and he actually offered himſelf to Divine Juſtice for us:
He was delivered up for our offences,
4.25. Who was delivered up, that is, delivered up to death, delivered up to death and ſuffering by the Fathers will and pleaſure, and by his own voluntary offering up of himſelf. Hence is it that we read of the offering up of the body of Jeſus once for all,
Heb. 10.10. By the oblation of the body of Jeſus. Chriſt made an offering or obHeb. 9.26. Now once in the end of the world hath he appeared to put away ſin by the ſacrifice of himſelf. The meaning is, Chriſt hath appeared in our nature to deſtroy and aboliſh ſin by offering up himſelf a Sacrifice for ſin.
5. The fifth and laſt Particular is this, That Chriſt in laying down his life for us, intended it as a price and ranſom to expiate and take away the guilt of our ſins. The Socinians, the great Adverſaries to Chriſtian Religion, cannot bear this. They will not admit that Chriſt laid down his life as a price or ranſom, or by way of ſatisfaMat. 20.28. The Son of man came not to
be miniſtred unto, but to miniſter, and to give his life a ranſom for many. So likewiſe 1 Tim. 2.6. Who gave himſelf a ranſom for all. Here we have two words were gifts that were given for the ranſom of Priſoners, ſuch gifts as were given for the ſetting free and rehis life for our lives: as the life of the beaſt ſacrificed went for the life of the man, ſo Chriſt gave his life for our lives. Hence is it ſaid, that we are redeemed by Chriſt, 1 Pet. 1.18. Ye were not redeemed with corruptible things, as ſilver and gold, from your vain converſation received by tradition from our fathers; but with the precious blood of Chriſt, as of a Lamb without blemiſh and without ſpot.
redeemed by price or ranſom, ſo the word ſignifies, the Blood of Chriſt was the Price that was laid down for our RedemJoh. 6.51. The bread which I will give is my fleſh, which I will give for the life of the world. The Son of God aſſumed our nature, and offered it up, this he calls his fleſh, and this he gives for the life of the world, that is, to purlife of the world, that is, he gives his fleſh to deliJoh. 3.17. God ſent not his Son into the world to condemn the world, but that the world through him might be ſaved.
A word for Application. Hath Chriſt laid down his life for his ſheep?
Behold here as in a Mirroir the greatneſs of Chriſts Love.
The Son of God would not only take our nature; but being in our nature, he would lay down his life for us, 1 Joh. 3.16. Hereby perceive we the love of God, becauſe he laid down his life for us. That perſon who was God and man both, laid down his life as man for us, he laid down the life of his humanity for us. But this I may have occaſion to ſpeak to more hereafter.
This is matter of infinite comfort and ſupport to poor doubting Chriſtians, unto ſuch who have fled for refuge to the hope that is ſet before them, and yet have many remaining doubts within them concerning their Salvation, whether they ſhall be ſaved in the concluſion yea or no. That which is matter of comfort to them is this,
1. That Chriſt hath laid down his life for them. Now this is certain, Chriſt hath not dyed in vain, Rom. 8.33. Who ſhall lay any thing to the charge of Gods Elect? it is God that juſtifieth; who is he that condemneth? it is Chriſt that dyed. If thou ſhouldſt be condemned for thy ſins, the guilt of which thou feareſt, whenas thou art a poor BelieJoh. 3.16. God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth on him ſhould not periſh. If therefore thou who haſt fled to Chriſt for refuge to ſave thee from the ſtroke of Divine wrath, and from the condemning power of the Law, if thou ſhouldſt periſh, Chriſt hath dyed in vain. If Chriſt hath laid down his life to purGal. 2.20. If righteouſneſs come by the Law, then is Chriſt dead in vain. If God ſhould put thee to work out a righteouſneſs for thy ſelf, and there were no poſſibility of Salvation but by perfect keeping the Law, then there had been no neceſſity of Chriſts death; but Chriſts death was not in vain, Chriſt dyed to ſatisfie Gods Juſtice for them who could not fulfil the Law for themſelves, and therefore there is ground of hope, that ſuch who have fled to Chriſt for refuge, ſhall not be diſappointed of Salvation.
2. A ſecond thing to comfort doubting ChriRight and Title to eternal life.
1. Chriſt, as he is Man and Mediator, hath a power given to him to give eternal life to whom he pleaſeth: Joh. 17.2. As thou haſt given him power over all fleſh, that he ſhould give eternal life to as many as thou haſt given him.
2. Chriſt having this power given to him, hath inveſted Believers with a Right and Title to etergreat Text to comfort ſuch who are concerned about their Salvation more than any thing elſe, Joh. 10.29. Chriſt ſpeaking of his ſheep ſaith, I give unto them eternal life, and they ſhall never periſh. If Chriſt hath given them eterFor the gifts and calling of God are without repentance. Chriſt therefore having made over a Right and Title to eternal life unto thoſe that are his ſheep, to all that obey and follow him, they muſt of neceſſity have it. Theſe things may be of uſe to ſupport poor doubting Chriſtians, who are concerned about their Salva
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
IN the former Diſcourſe I diſpatched the two firſt Particulars.
1. I opened the import of the Phraſe, what this Phraſe did import, for a man to lay down his life for his friend.
2. I ſhewed you how it was that Chriſt laid down his life for us.
It remains now that I proceed to ſpeak ſomefriends, whereas elſewhere it is ſaid, that we were enemies when Chriſt dyed for us, Rom. 5.10. For if when we were enemies, we were reconciled to God by the death of his Son. Here it is ſaid, that we were enemies when Chriſt dyed for us; and yet in the Text it is ſaid, that Chriſt did lay down his life for his friends. How are theſe two to be reconciled?
I ſhall lay down ſeveral Particulars for the clearing of this, which alſo are neceſſary to be laid down for the underſtanding of the Text it ſelf.
1. It is certain, that by Nature we are all enemies unto God, and Chriſt, when he dyed for us, when he laid down his life for us, found us in a
If when we were enemies, we were reconciled to God by the death of his Son, Rom. 5.10. Alſo it appeareth from another Text, Col. 1.21. You that were ſometimes alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his fleſh through death. Sin is a plain rebellion againſt God, ſin is a fighting againſt him, a perfect oppoſition to the will of God; ſo oppoſite is the ſinner to Gods will, and ſo much bent upon his own will, that he is angry with God, and hates God, becauſe Gods will croſſes his will. Now when we were ſinners and enemies, when we ſtood in this direct oppoſition and deſiance to God, even then Chriſt dyed for us: Rom. 5.8. God commended his love to us, that whilſt we were yet ſinners Chriſt dyed for us. Thoſe who are called Sinners in this verſe, are called Enemies in the 10. verſe: If when we were enemies, we were reconciled to God by the death of his Son. Every ſinner is an enemy to God, Chriſt therefore dyed for us when we were enemies: that is the firſt thing.
2. The ſecond Particular to clear the Point in hand, is this: Though we were truly and proenemies unto God, yet in ſome ſenſe God accounted us, and looked upon us as friends, how ſo? not as being friends to him, but as he being a friend to us; not that we had any love or affection for God, but that God had good will and kindneſs for us. It is a great Text to clear this, 1 Joh. 4.10.
Herein is love, not that we loved God, but that God loved us, and gave his Son to be the propitiation for our ſins. Hence is it, that one of the Ancients hath this expreſſion:
Chriſt (ſaith he) dyed for his friends, although not for ſuch friends as did already love him, yet for ſuch friends as were in ſome ſort beloved by him. For it was out of his love that he dyed for us.
3. The third Particular to clear it is this, Chriſts Death was the means to make us friends, and to reconcile us to God, Col. 1.22. You hath he reconciled in the body of his fleſh through death. It is a Speech of one of the Ancients:
Chriſt did no otherwiſe dye for his friends than that he might make them friends, that is, that he might make them friends who were enemies before, and Chriſts death was influential to make us the friends of God, or to reconcile us to him theſe two ways.
2. Chriſt by his death hath aboliſhed and taken away the enmity that was between God and us. Hence is it ſaid expreſly, that Chriſt hath ſlain the enmity by his Croſs, Eph. 2.16. That he might reconcile both in one body by the Croſs, having ſlain the enmity thereby. That he might reconcile both, that is, that he might reconcile both Jews and Gentiles in one body, by the Croſs, that is, by the Sacrifice of himſelf upon the Croſs. Having ſlain the enmity thereby, that is, having taken away the enemity that was between God and us by the Sacrifice of himſelf upon the Croſs. God was infinitely offended with us by reaſon of ſin: now Chriſt offering himſelf as a Sacrifice upon the Croſs for our ſins, hereupon God is pacified and appeaſed, the enmity that God had againſt us is now ſlain and taken quite away. God hath
There is now no condemnation to them that are in Chriſt Jeſus, Rom. 8.1. Now the enmity that was between God and us being ſlain and removed, there is a foundation laid for friendſhip between God and us: whilſt two per
2. Chriſt by his death hath purchaſed the ſpirit of regeneration, which doth renovate and change our hearts, and take away the natural enTit. 3.5. According to his mercy he ſaved us by the waſhing of regeneration and renewing of the Holy Ghoſt, which he ſhed on us abundantly through Jeſus Chriſt our Saviour. The Holy Ghoſt is ſhed on us through Jeſus Chriſt our Saviour,
Jeſus Chriſt our Saviour. It is God that ſheds the Holy Ghoſt into our hearts, but it is through the Merits of Jeſus Chriſt our Saviour. It is through the Meverſe tells us, According to his mercy he ſaved us by the waſhing of regeneration and renewing of the Holy Ghoſt. The Spirit of God takes away the heart of ſtone, and gives us a heart of fleſh. The Spirit of God working grace in the heart, takes away the enmity and oppoſition that naturally lies in our heart againſt God, and in
4. The fourth Particular we would lay down for the clearing of the Point is this, That our Saviour here in the Text is ſpeaking of the greateſt love amongſt men: Greater love than this hath no man, that a man lay down his life for his friends. The greateſt love amongſt men will go no higher than this, for one man to lay down his life for another. Now, ſaith our Saviour, you cannot complain that my love is defective towards you, in that I am ready to do as much for you as ever any man did for his friend. The higheſt love that you can inſtance in is, when one man doth lay down his life for another: now I am ready to lay down my life for you; therefore it is that our Saviour ſaith here, Greater love than this hath no man, that a man lay down his life for his friends.
5. Another Particular for the clearing of it is this, The Diſciples to whom Chriſt was here ſpeaking (Greater love than this hath no man, that
he lay down his life for his friends) were already made friends; but yet they and all others, who were made friends before his incarnation, were made friends to God by virtue of that Sacrifice, which now he was about to offer up. For Chriſt was a Lamb ſlain from the foundation of the world, and the virtue of his death and ſufferings was extended to all the Saints that were made ſo in all Ages: therefore although they to whom Chriſt was now ſpeaking, were already made friends; yet it was through the virtue of his death and ſufferings, that now he was to undergo, that they were made ſo. All men by nature are enemies alike, and that now any were made friends, was by virtue of the death of Chriſt, that he was to ſuffer and undergo for them. For it was the Decrce of God, that Chriſt ſhould dye and ſuffer bevirtue of his ſufferings, that all the Elect that lived before his Incarnation, and thoſe that lived in the time when he was here in the fleſh, were recon
6. The ſixth Particular is this: Chriſt had in the former verſe been exhorting his Diſciples to love one another, according to the Pattern himſelf had given to them, This is my commandment, that ye love one another as I have loved you. Now in this verſe he ſhews wherein he did manifeſt his love to them, he was ready to manifeſt his love to them, by Laying down his life for them: therePattern, they muſt be ready to ſhew the higheſt offices of love one to another. He would have them love one another, even as he hath loved them. His love to them made him willove of God, becauſe he laid down his life for us, and we ought to lay down our lives for the brethren, 1 Joh. 3.16.
7. Our Saviour was about to owne them as his friends, and to acquaint them, that he intended to deal with them as with friends. Now it was not accommodate to his preſent deſign and ſcope in this place to ſay he would lay down his life for his enemies; for immediately after he tells them, that he owns them for his friends in the 14. verſe, Ye are my friends, if you do whatſoever I command you. Henceforth I have not called you ſervants, but I have called you friends. And he tells them, he deals with them as with friends: The ſervant knoweth not what his Lord doth: but I have called you friends; for all things that I have heard of my Father, I have made known to you, Joh. 15.15. Chriſt tells them, that he looked upon them as friends, and that he intended to deal with them as friends; therefore it was not accommodate with our Saviours preſent ſcope and deſign in this place to uſe the expreſſion of enemies (though we were all enemies when Chriſt dyed for us) but he chuſeth to expreſs it thus: Greater love than this hath no man, that a man lay down his life for his friends. Upon theſe accounts I conceive it is in this place that Chriſt ſaith, he laid down his life for his friends, whereof elſewhere it is ſaid, we were enemies when Chriſt dyed for us.
Thus have I diſpatched the third Particular to ſhew you how it is ſaid, Chriſt laid down his life
friends. It remains now that I ſhould enter upon the fourth Head, and that is, to ſpeak ſomething concerning the Doctrine of Chriſts Satisfaction; but becauſe I chuſe to reſerve that intire to be ſpoken to by it ſelf, I ſhall make ſome Application of what hath been mentioned, and indeed the Uſe that ariſeth from hence is of great moment.
The firſt Uſe therefore ſhall be this. Doth Chriſt lay down his life for his friends? Let us be exhorted from hence to be ſenſible of the condinature, we are not born friends, but we are made ſo by the Death of Chriſt. We are ſo far from being born friends, as that we are born enemies unto God: now we ought to be ſenſible of the natural enmity that is in us againſt God. But here it may be ſaid, Wherein doth this enemity conſiſt? How doth it appear, that we are enemies unto God? I anſwer, It appears in theſe three Particulars.
1. It appears in this, That our wills are moſt oppoſite to the Will of God. That natural enQui alterius voluntati adverſatur, ſaith a Learned man, He that reſiſts and ſets himſelf to croſs the will of another, and doth this always, ſo that his will can by no means conſent or agree to anothers will, he is ſaid to be a mans enemy. Now ſuch is the will of every natural man: the will of every natural man doth perpetually riſe in oppoſition againſt Gods Will. Rom. 8.7. Becauſe the carnal mind is enmity againſt God, for it is not ſubject to the Law of God, neither indeed can be. Herein doth the hoſtility or enmity of the carnal mind diſcover it ſelf, that it cannot be ſubject to the Law of God. The carnal
croſſes and thwarts the Will of God. Let the Law of God forbid ſuch a ſin, it will not be reſtrained from it. Let the Law of God comIt is not ſubjected to the Law of God, the carnal mind refuſeth to be brought into order. The Law of God would ſet bounds to mens thoughts, wills, and affections, but they will not be kept within thoſe bounds, whatſoever the Law ſaith to the contrary; they will think what they have a mind to think, covet and deſire what they have a mind to covet and deſire, will what they have a mind to will; they will not be kept within thoſe bounds the Law of God hath ſet for them. Now this is that that ſhews the hoſtile diſpoſition that is in corrupt nature againſt God, in that the corrupt mind doth always thwart the Law of God. The Law of God ſaith, ſuch and ſuch ſins are to be avoided, ſuch and ſuch Duties are to be performed; the carnal mind will take no notice either of the one or the other, but thwarts and contradicts the mind and will of God: this diſcovers the natural enmity that is in our hearts againſt God.
2. The natural enmity that is in our hearts diſcovers it ſelf in this, In that naturally men do not only hate the Will of God, but they hate God himſelf. Mark the expreſſion,
The carnal mind is enmity againſt God, not only moſt repugnant to the Law of God, it is not ſubject to the Law of God, but it is enmity againſt God himſelf. Hence it is ſaid, that natural men are haters of God, Rem. 1.30. and in this very Chapter where the Text lyes, Joh. 15.24. They have both ſeen and hated me and my Father.
You will ſay,
ſevere charge. Is it poſſible that ever any man ſhould hate God? God is good, the chief good, yea goodneſs it ſelf, how is it poſſible that any man ſhould hate the chief good? To this I anſwer, Men do not hate God under that notion preciſely as he is good, and as he is the chief good; but they hate him under anoLaw-giver, and as he is a Judge, they hate him as he is a holy and juſt God, they hate him as his Nature and Will is moſt directly oppoſite to the luſts which they love above any thing in the world. Hence is it ſaid,
God-murder. Why ſo? Becauſe the ſinner could even wiſh that God were not in Being, that he were removed out of the way, becauſe his Will and his Law ſtand in oppoſition to his luſt. This is another thing wherein the enemity that is in the natural mind againſt God doth diſcover it ſelf, in that men by nature, whilſt they are unreconciled, hate God himſelf. Little do men think that there is this venom and poyſon in their natures as to hate God, the beſt and moſt excellent Being; yet we are bound to believe the Word of God before what men think or ſay of themſelves.
3. The natural enmity that is in the heart againſt God, is diſcovered in this, In the conſtant bent and tendency that is in the heart unto evil, Col. 1.21. Enemies in your minds by wicked works. The mind of a natural man is always ſet upon evil, ſometimes it is ſet upon groſs and hainous evils, as Murder, Adultery, Fornication, Theft, Rapine, and the like: and when the mind of a natural man is not ſet upon theſe groſſer evils, it is alPride, Self-love, Vainglory,
Covetouſneſs, and the like. The enmity that is in every natural mans mind always diſcovers it ſelf in one of theſe ways: Either by having his affections let out to groſſer ſins, or elſe to more ſpiritual ſins. Now, faith the Apoſtle, we are enemies in our minds by wicked words. When the mind is violently ſet upon thoſe things which are moſt directly oppoſite to the Nature and Will of God, this is that which doth diſcover the hoſtility and enmity that is in us againſt God. Now it conenmity, this may be one good means to humble us; what cauſe of confuſion ſhould this be to us, that we ſhould not only have a will that doth ſtill reDivine Will, and is moſt repugnant to it; but that we ſhould be enemies to God himſelf, and that we ſhould have a Principle in us that ſhould fight againſt God, and ſtand in direct oppoſition to him?
2. The more ſenſible we are of this enmity, the more need we ſhall have of medicinal and healing grace to heal the natural venom and malignity that is in our natures againſt God. Cerpitied,
Nemini ſalus concedenda, niſi cui divinitùs revelatus fuerit unus Mediator Dei & hominum, Jeſus Chriſtus. Aug.Ancients, and ſome of late have fallen into it. But much more true is that of Auſtin: We may not ſuppoſe, that Salvation is vouchſafed to any man, but to him to whom that one Mediator between God
and man Jeſus Chriſt is divinely revealed. There is no name given under heaven by which we can be ſaved, but the Name of Jeſus Chriſt, Acts 4.12. And although ſome of the Heathens have pretended, that they have loved God above all things; and ſome of the corrupter School men have affirmed, That men by the power of Nature may love God above all things; yet if the matter be diligently inquired into, we ſhall certainly find that which Peter Martyr obſerved to be moſt true, Sub illa ſimulata dilectione, under that feigned love to God, which they pretended unto, the greateſt hatred did lye hid. For thoſe very Heathens who ſpoke ſo highly and ſo ſeraphically of loving God above all things, yet they themſelves were found guilty of Idolatry, than which nothing can be more conDivine Oracles will be found to be moſt true, and they tell us, That the natural mind is enmity againſt God, and that thoſe that are in the fleſh cannot pleaſe God: therefore it concerns us all to look after medicinal Grace to heal and reſtore our na
This ſhould exhort us to ſeek after reconciliation with God, and to labour that we may be made friends with God. Chriſt laid down his life for us, not becauſe we were made friends before, but to make us friends. Since therefore the end of Chriſts death was to reconcile us to God, we ſhould ſeek after reconciliation with him. This is the Apoſtles Argument, 2 Cor. 5.19, 20. God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them, and hath committed to us the word of reconciliation. Now then we are
Ambaſſadors for Chriſt, as though God did beſeech you by us, we pray you in Chriſts ſtead be ye reconciled to God. It is as much as if the Apoſtle had ſaid, God is willing to be reconciled to us, and he hath teſtified his willingneſs in giving his Son to dye for our ſins, and making ſatisfaction to his Juſtice. Now ſince God hath expreſſed himſelf to be ſo willing to be reconciled to us, we ought to be willing to be reconciled to him. We pray you in Chriſts ſtead, be ye reconciled to God.
Here it may be inquired, But what is it for us to be reconciled to God? When the Apoſtle prays us here with ſo much earneſtneſs in Chriſts ſtead to be reconciled to God, what is the recon
1. We ought to ſeek after reconciliation with God, Iſa. 55.6. Seek ye the Lord while he may be found, that is, ſeek his face and favour, ſeek reconciliation with him. Secure ſinners are not aware of the difference that is between God and them; although the ſinner thinks little of it, ſin makes a vaſt breach, an hoſtile difference between God and him. God is angry with the wicked every day, ſaith the Pſalmiſt, Pſal. 7.11. And The wrath of God is revealed from heaven againſt all the ungodlineſs and unrighteouſneſs of men, Rom. 1.18. God doth maintain his controverſie againſt thee whilſt thou goeſt on in the ways of ſin; therefore ſeek reconAgree with thy adverſary quickly whilſt he is in the way, Mat. 5.25. Labour to take up all differences between God and thee.
2. To be reconciled to God, is to accept of the reconciliation which God tenders, humbly to embrace
God is in Chriſt reconciling the world, and hath committed to us the word of reconciliation. As much as if he ſhould ſay, God hath put himſelf into Chriſt on purpoſe to exhibit and give forth grace and mercy to ſinners, and he ſends his Miniſters and Ambaſſadors on purpoſe to make a tender of grace and mercy to him. Now then are we reconciled to God when we do humbly embrace this grace and mercy offered to us, Rom. 10.10. With the heart man believeth unto righteouſneſs. We ought with the full bent of our affections to embrace the grace of God offered to us in the Goſpel.
3. If we would be reconciled to God, we ought to pray for renewing grace, that we may lay aſide the old enmity that lurks in our hearts againſt God. It is ſin that firſt of all made the quarrel and difference between God and us; and how can we expect in reaſon, that ever we ſhould be brought into perfect reconciliation with God, ſo long as that which firſt bred the quarrel and made the difference between God and us, is reIſa. 59.2.Your iniquities, ſaith the Prophet, have ſeparated between you and your God. Sin is that which ſets us at a diſtance from God. If therefore we would have the breach made up, and the difference reconciled, we muſt pray for that grace from God, whereby we may lay aſide that which firſt made the quarrel. The Apoſtle tells us, we are enemies in our minds by evil works, Col. 1.21. So long as our minds are ſet upon ſin, ſo long as we continue in the love and practice of any thing that God hates,
will what God wills, hate what God hates, and love what God loves: You that love the Lord hate evil, Pſal. 97.10.
This therefore is the ſecond Uſe, an Uſe of Ex
In the third and laſt place, Learn from what hath been opened, to admire the greatneſs of Chriſts love to us, who, in ſome ſenſe, accounts us friends, whereas indeed we are enemies: Greater love than this hath no man, that a man lay down his life for his friends. We are all by nature enemies, ſo we have heard, and yet in ſome ſenſe Chriſt accounts us friends. Chriſt had a purpoſe of good will to us, even when we were enemies toHerein God commended his love towards us, in that whilſt we were yet enemies, Chriſt dyed for us, Rom. 5.8. So that God had a purpoſe of good will in his heart towards us, when we were full of enloved the world ſo far, as to find out and premeans of Salvation for the world. God
begotten Son to deliver the world from its periſhcommends and ſets forth the greatneſs of Gods love to us, that when we were enemies to him, he had a kindneſs for us; and ſo great was his kindneſs to us, that he ſent his Son to bring us unto life. Joh. 4.9. In this was manifeſted the love of God towards us, becauſe that God ſent his only begotten Son into the world, that we might live through him.
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
THE general Propoſition that I have laid down as the foundation of our Diſcourſe from theſe words, hath been this, That our Lord Jeſus Chriſt hath laid down his life for his people.
In ſpeaking to this Doctrine I have propound
1. To open the import of this Phraſe, what it is to lay down a mans life for another.
2. To ſhew how it was that Chriſt hath laid down his life for us.
3. To ſhew how it is ſaid here in the Text, that Chriſt hath laid down his life for his friends, whereas elſe where it is ſaid, that Chriſt dyed for us whilſt we were enemies. And
4. I propounded to ſpeak ſomething from hence, concerning the great Doctrine of Chriſts Satisfaction.
Having already ſpoken ſomething to the three firſt of theſe Particulars, it remains now that I ſhould treat of the Doctrine of Chriſts Satisfaction.
The Doctrine of Chriſts Satisfaction is a DoSocinians deny it altogether; and the Papiſts do in a manner enerSatiſfactions
Satisfaction is a Doctrine of great moPillar upon which our SaiHinge upon which our comfort turns; for if Chriſt have not ſatisfied for us, then are we liable to make ſatisfaction to God in our own perſons.
That I may therefore ſpeak ſomething to this great Doctrine, I ſhall
1. Explain the name or word a little.
2. I ſhall come to ſpeak to the thing it ſelf.
1. To explain the name, ſome are offended at the name it ſelf. As they are offended at the word Trinity, and at the word Perſon, and at the word Sacrament, becauſe they are not Scripture-words: ſo ſome have been offended at the word Satisfaction, becauſe it is not a Scripture-word. But our Anſwer to this is very plain.
Names are but expreſſive of things, and neceſſinames or words to expreſs things by. If therefore the things themſelves be to be found in Scripture, there ſeems very little reaſon why any ſhould reject the names and words that are uſed to exwords that ſome have been offend
Although the word Trinity be not found in Scripture, yet the thing it ſelf is certainly found there: There are three that bear record in Heaven, the Father, the Word, and the Holy Ghoſt, and theſe three are one, 1 Joh. 5.7. If there be three, then there muſt needs be a Trinity: ſo for the word Perſon, although we have not the word Heb. 1.3. where it is ſaid, Chriſt is the Character of his Fathers Perſon, ſo we render it, and indeed the word in the Original is equivalent with the former word Greek Tongue.
So alſo for the third Word mentioned, which was Sacrament. Though the word Sacrament be not found in Scripture, yet we have ſuch Repreſentations and Symbols, as Baptiſm and the Lords Supper are, to ſignifie and ſet forth ſome ſpiritual Myſteries unto us, and this is what we underSacrament.
a viſible ſign of ſome inviſible grace, as Auſtin exSatisfaction mentioned in Scripture, yet we have the thing it ſelf frequently and coGod hath laid on him the iniquity of us all, and that he hath born the chaſtiſement of our peace, Iſa. 53.5, 6. If the puniſhThe chaſtifement of our peace was upon him. Hence alſo it is ſaid, That Chriſt was made ſin for us, That he made his Soul an offering for ſin, That he gave his life a ranſom for many. And there are other places, which I may urge in their proper place; but theſe are enough to ſhew, that the thing it ſelf is in Scripture, and the thing it ſelf being there, there is little reaſon,
Now for the import and ſignification of this word, the Latine word ſatisfacere, to ſatisfie, the Criticks tell us,
to do that which may be accounted enough by the perſon unto whom it is done, ſo that he may be content with it, and acquieſce in it. This is the notion of Satisfaction, and in matters of offence they tell us, That to ſatisfie is to do ſo much as is neceſſary to pacifie the offended perſon in reference to the wrong or injury which he hath ſuſtained. And thus Chriſt is ſaid to have ſatisfied God, who was angry and offended by reaſon of our ſins, for as much as the puniſhment that we had deſerved was transferred upon Chriſt our Surety, and he bearing the puniſhment for us, God is hereby pacified and appeaſed.
I come now to the conſideration of the thing it ſelf, and here
1. I ſhall give a deſcription of the nature of Chriſts Satisfaction, and open the parts of that deſcription. And then
2. I ſhall lay down ſeveral Propoſitions for the clearing of the whole Doctrine of Chriſts Satisfaction.
1. For a deſcription of the nature of Chriſts SaSatisfaction of Chriſt is one of Chriſts Mediatorial actions,
A deſcription of Chriſts Satisfaction. particularly an act of his Prieſthood, whereby Chriſt offering up himſelf a facrifice for our ſins, hath made a full compenſation to the Juſtice of God for the ſins of his people, and thereby pacified or turned away Gods wrath, and hath procured pardon of ſin, and eternal life for us. This deſcription will take in the whole nature of Chriſts Satisfaction. Here we have the ſeveral parts of this deſcription to unfold: and here
1. We muſt ſhew how the Satisfaction of Chriſt is one of Chriſts Mediatorial actions.
2. We muſt ſhew how it is an Act of his Prieſthood.
3. We muſt ſhew what the matter of this Saoffers himſelf a ſacrifice for our ſins, ſo we have it in the Scriptures.
4. What the form of this Satisfaction was, Chriſt made a-full compenſation to the Juſtice of God for the ſins of his people.
5. What the effects of this Satisfaction are, and they principally three.
1. The turning away of Gods wrath.
2. The obtaining pardon of ſin.
3. The procuring eternal life for us.
Theſe things explained, will give us ſome light into the nature of Chriſts Satisfaction.
1. We ſay, That the Satisfaction of Chriſt is one of Chriſts Mediatorial actions.
To underſtand this, we muſt take in two things.
1. Conſider Chriſt as one God with the Father and the Spirit, ſo Satisfaction is made to him. ConMediator, and ſo he is that Perſon that makes the Satisfaction. Every ſin is an ofDivine Majeſty. Now for as much as all the Trinity have the ſame Eſſence of the Divinity in them; therefore we muſt of neceſſity ſuppoſe, that when Satisfaction is made to one of the Perſons, Satisfaction is made to the other alſo, becauſe they have all one and the ſame Eſſence, and it is the Divine Majeſty that is ofSon therefore, the ſecond Perſon in Trinity, conſidered as God, ſo Satisfaction is made to him as well as to the Father and the Spirit; but
God-man and Mediator, ſo he is the Perſon that makes the ſatisfaction; and Chriſt conſidered as Mediator, makes ſatisfaction to himGod. Hence are thoſe expreſſiTit. 2.14. Who gave himſelf for us, that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people. Here we ſee how Chriſt hath redeemed and purified to himſelf a peculiar peoEph. 5.7. That he might preſent it to himſelf a glorious Church. Neither is it incongruous or improper to ſay, that Chriſt hath made ſatisfa
1. Chriſt may be conſidered in reſpect of his Divine Nature, as he is one with the Father. Hence it is ſaid, I and my Father are one, Joh. 10.30. In this reſpect, Chriſt is the Perſon offendDivine Nature meerly, ſo he is the Perſon offended.
2. Chriſt may be conſidered as to his Office, which he voluntarily undertook; and ſo, though he were the Perſon offended, yet was he willing to take our nature, and in that nature to become a Mediator between God and us by his own voluntary condeſcenſion: ſo that the ſame Perſon, after a different reſpect or conſideration, receives the ſatisfaction, and alſo gave it. Chriſt received the Sacrifice of Atonement, conſidered as God, he alſo offered the Sacrifice as Mediator as God-man in a way of voluntary condeſcenſion.
2. Another thing that is to be laid down is this:
Mediatorial actions, becauſe there was the concourſe of both the Natures in Chriſt in this work of his Satisfaction. Chriſt is Mediator according to both Natures, and in all the Mediatorial actions of Chriſt, the Perſon acts in both Natures, influencing each nature to do that which is proper to it ſelf. It is a known Rule in Divinity:
Ʋtra The work of Satisfaction is neither acDivinity without the Humanity, neither is it performed by the Humanity without the influence and virtue of the Divinity. The Divine Nature in Chriſt is the principal efficient cauſe, and the humane Nature is to be conſubſervient cauſe, Joh. 6.63. our Saviour tells us, That the fleſh profits nothing, it is the Spirit that quickens. Although the actions and ſufferings performed by him in his Humanity, were the matter of his ſatisfaction, yet it was the Divinity that gave virtue and efficacy unto all. It is in the humane Nature that Chriſt obeyed, ſuffered, dyed; but it is by virtue of the Divine Nature, that his obedience becomes meritorious, and his ſufferings become ſatisfactory.
2. We ſay in the deſcription, That the SatiſPrieſthood. To unPrieſts under the Law.
1. To offer Sacrifice.
2. To pray and intercede for the People.
Chriſt therefore being made of God a High-Prieſt according to the order of Melchiſedec,
Heb. 8.3. Every High-Prieſt is ordained to offer gifts and ſacrifices, therefore it is of neceſſity that this man have ſomething alſo to offer. If Chriſt be a Prieſt, he muſt have ſomething to offer, there muſt be ſome Sacrifice that he muſt offer.
3. The third thing we have to inquire into is this, What the matter of this ſatisfaction is; for we ſay in the deſcription, Chriſt offers himſelf a Sacrifice for our ſins. I know it is commonly ſaid, That the humane Nature was the Sacrifice that was offered. Now although this expreſſion, if rightly underſtood, may be admitted, becauſe it is ſaid, Chriſt ſuffered in the fleſh for us; ſo we have the expreſſion, 1 Pet. 4.1. That for as much as Chriſt hath ſuffered for us in the fleſh, that is, in his Humanity; it was by means of the humane Nature that Chriſt was capable of ſuffering, and it was in that nature that he did ſuffer; alſo we read, that Chriſt had a body prepared for him, and that body was offered up, Heb. 10.10. By the which will we are ſanctified by the offering up the body of Jeſus once for all: Yet notwithſtanding this is evident, that the Scripture, when it ſpeaks of the Sacrifice of Chriſt, doth moſt commonly and freSacrifice of himſelf. There are many Texts to this purpoſe: Gal. 1.4. He gave himſelf for our ſins. Gal. 2.20. He gave himſelf for me. Eph. 5.2. Chriſt hath loved us, and given himſelf for us. Eph. 5.25. Chriſt loved the Church, and gave himſelf for it. Tit. 2.14. Who gave himſelf for us, that he might redeem us from all iniquity, and purifie to himſelf a peculiar people. Heb. 1.3.
When he had by himſelf purged our ſins, ſate down on the right hand of the Majeſty on high. Heb. 7.27. This he did once, when he offered up himſelf. Heb. 9.14. By the eternal Spirit he offered himſelf without ſpot to God. And he put away our ſins by the ſacrifice of himſelf. And it is an emphatical Scripture, 1 Pet. 2.24. Who his own ſelf bare our ſins in his body on the tree.
Ipſemet, ſui ipſius oblatione, ut ſimul & Sacerdos eſſet & victima. Beza in loc.humane Nature only that was capable of ſuffering; yet the Divine Nature was united to the humane nature in the time of Chriſts ſuffeWord, the ſecond Perſon in Trinity, was conjoyned with the fleſh, and it was his own fleſh that he gave for the life of the world. Hence is that ſpeech of Athanaſius:
And the ſame Athanaſius hath anoThey do erre, ſaith he, who ſay that there was another Son which did ſuffer, and another which did not ſuffer; for there was not another beſides the Son of God, who underwent death and ſufferings for us. The Word, the ſecond Perſon in Trinity, was conjoyned with the fleſh. Though the fleſh only was capable of ſuffering, yet the Word was in conjunction with the fleſh; therefore our Saviour ſaith, It is my fleſh which I will give for the life of the world, Joh. 6. It was his own fleſh, and not the fleſh of any other. To
voluntary humiliation of that great Perſon who was God as well as man, He who was in the form of God emptied himſelf, taking on him the form of a ſervant, and he humbled himſelf and became obedient to the death, even the death of the Croſs, Phil. 2.6, 7.
Here are two Acts ſpoken of.
1. His emptying himſelf.
2. His humbling himſelf.
His emptying himſelf was diſcovered in his Incarnation, and taking on the form of a ſervant.
His humbling himſelf was ſeen in his ſufferings, and in the work of his Satisfaction, in being obedient to death, even the death of the Croſs. Not but that his Incarnation was alſo a part of his humbling of himſelf; but the Apoſtle ſpeaks of theſe two diſtinctly. He tells us, That he who was in the form of God emptied himſelf, taking on him the form of a ſervant, and he humbled himſelf, and became obedient unto death, even the death of the Croſs.
Now both theſe Acts of his, his humbling and his emptying himſelf, they are the Acts of the Perſon; they are the acts of that Perſon who was in the form of God. It was he, who being in the form of God, who emptied himſelf by taking upon him the form of a ſervant: and it was he that was in the form of God, that humbled himſelf, and became obedient to the death, even the death of the Croſs. So that in the Satisfaction of Chriſt we ought to conWord, the ſecond Perſon in Trinity, with the
Sacrifice of Chriſt we ought to conſider the will of the Perſon, who being God as well as man, there was the conde
4. The fourth Particular to be ſpoken to is this, The form of Chriſts Satisfaction, and that conſiſts in this, That Chriſt made a full compenſation to the Juſtice of God for the ſins of his people.
There are three things that concur to make up this.
1. That Chriſt ſuffered the ſubſtance of what we ought to ſuffer. Hence it is ſaid, That Chriſt ſuffered for us, 1 Pet. 2.21. And The chaſtiſement of our peace was upon him, Iſa. 53. And By his ſtripes we are healed, 1 Pet. 2.24. The ſtripes that ſhould have been laid upon us, were laid upon Chriſt: ſo that Chriſt ſuffered the ſubſtance of what we ought to ſuffer. The Law pronounced a Curſe upon all the tranſgreſſors of it. Curſed is every one that continueth not in all things that are written in the book of the Law to do them. Now Chriſt was made a curſe for us, Gal. 3.10. If Chriſt did not ſuffer the whole puniſhment due to us for our ſins, then that part of the puniſhment, which he did not ſuffer, remains ſtill for us to be ſuffered; for this is certain, Not one iota or tittle
of the Law ſhall paſs away, till all be fulfilled, Mat. 5.18. The whole preceptive part of the Law muſt be fulfilled, the minatory or threatning part of the Law muſt be fulfilled. Therefore if there be any part of that puniſhment, which the Law would inflict upon us, not undergone, it remains to be fulfilled by us. But now Chriſt hath rewhole Curſe of the Law, Gal. 3.10. Therefore Chriſt hath born the puniſh
2. Chriſt hath ſuffered what Divine Juſtice could demand, otherwiſe there was not a full compenſation to Divine Juſtice. But now this is the excellency of Chriſts Satisfaction, that in the Satisfaction of Chriſt there is as much given as Divine Juſtice could demand, Rom. 3.25. Whom God hath ſet forth to be a propitiation through faith in his blood. The ſcope of the Apoſtles argument tends to this, That it is a righteous thing with God to forgive ſins when he hath received ſatiſRighteouſneſs of God had not ſo much appeared in the forgiveneſs of ſins; but God having received a full com
3. Laſtly, Chriſt having ſuffered the ſubſtance of what we were to ſuffer, and Chriſt having ſufRom. 8.33. Who ſhall lay any thing to the charge of Gods elect? it is God that juſtifieth, who is he that condemneth? it is Chriſt that dyed. When the debt is fully paid, the Creditor hath full ſatisfaction, he deſires no more. Thus Chriſt having fully diſcharged our debt, God expects no more from us to anſwer his Ju
5. The fifth and laſt thing is this, What the effects of Chriſts Satisfaction are, and they are three.
1. The averting and turning away of Gods wrath.
2. The purchaſe of pardon of ſin.
3. The procuring of eternal life for us.
1. One effect of Chriſts Satisfaction was the averting and turning away of Gods wrath, God is highly offended and diſpleaſed with us as we are ſinners. Sin expoſeth us to Divine wrathby nature we are children of wrath, Eph. 2.3. And the ſentence of the Law is Indignation and wrath, tribulation and anguiſh upon every ſoul of man that doth evil, Rom. 2.8, 9. Wrath is due to us as we are ſinners; now Chriſt by the work of his Satisfaction turns away this wrath from us. He it is that trod the wine-preſs of divine wrath, Iſa. 63.3. And Chriſt bearing the wrath of God for us, delivers us from that wrath. Hence it is ſaid, We are ſaved from wrath through him, Rom. 5.9. And that We are delivered from wrath to come by him, 1 Theſſ. 1. ult. Jeſus that delivereth us from the wrath to come.
2. The ſecond effect of Chriſts Satisfaction is the procuring of pardon of ſin for us. Thus in thoſe known words of the Inſtitution of the Lords Supper our Saviour tells us, This is the new Teſtament in my blood that was ſhed for the remiſſion of ſins. The blood of Chriſt was ſhed on purpoſe to procure the pardon of ſin, and it doth procure pardon of ſin for us: Eph. 1.7. In whom we have redemption through his blood the forgiveneſs of ſins. One great fruit of Chriſts Satisfaction, and our Redemption by Chriſt is, that by means of that Satisfaction and Redemption of his, we ſhould have forgiveneſs of ſins; therefore in the Text mentioned before it is ſaid, Whom God hath ſet forth to be a propitiation through faith in his blood to declare his righteouſneſs for the remiſſion of ſins, Rom. 3.25. The meaning I take to be this, That God having received ſatisfaction through the death and ſufferings of Chriſt, thereupon he gives forth pardon and remiſſion of ſins to us.
3. The third effect of Chriſts Satisfaction is eternal life. Chriſt by his Satisfaction procures eternal life for us: hence is it, that we read of the promiſe of an eternal inheritance through the death of Chriſt, Heb. 9.15. Chriſts ſufferings are not only ſatisfactory, but they are alſo meritorious. Chriſts ſufferings did not only turn away the evil of puThat grace reigns through righteouſneſs unto eternal life by Jeſus Chriſt our Lord, Rom. 5. ult. The obedience of Chriſt active and paſſive is operative to bring us to eternal life.
1. See what infinite reaſon there is, that we ſhould ſeek after a part and intereſt in Chriſts Satisfaction. For,
1. Without an intereſt in Chriſts Satisfaction we are liable to anſwer to Divine Juſtice in our own perſons. Divine Juſtice will be ſatisfied one way or other, for God himſelf hath pronounwill by no means clear the guilty, Exod. 34.7. God is juſt, and the juſtifier of them that believe in Jeſus, Rom. 3.26. Therefore if we do not get an intereſt in Chriſt, that he may fa
2. Without an intereſt in Chriſts Satisfaction Divine wrath ſtill hangs over us. It is Chriſt only that by his Satisfaction pacifies and turns away Gods wrath; therefore unleſs we have a part in Chriſts Satisfaction, infinite and unſupportable wrath hangs over our heads every moment, and will aſſuredly fall upon us, and we know not how ſoon it may do ſo. He that believes not on the Son hath not life, but the wrath of God abides upon him, Joh. 3. ult.
3. Without an intereſt in Chriſts Satisfaction we cannot have the pardon of ſin; for it is by the Satisfaction of Chriſt, as we have heard, that pardon of ſin is procured. We are liable to an
4. Without an intereſt in Chriſts Satisfaction we can make out no title to eternal life. Heaven is called the purchaſed inheritance, Ʋntil the redemption of the purchaſed poſſeſſion, Eph. 1.14. Heaven is the purchaſe of the death and ſuffe
1. Let us labour to ſee our infinite need of Chriſt and his Satisfaction: we never ſee the worth of Chriſts Satisfaction till firſt we ſee our ſelves to be condemned perſons. O let us be more deeply ſenſible what the Law and Divine Juſtice have againſt us. As we are ſinners, we are condemned perſons in Law. The wages of ſin is death. The ſoul that ſins ſhall dye. This is the ſentence of the Law. O let us labour to be deep
2. If we would have an intereſt in Chriſts Saknow Chriſt and him crucified. Paul ſaith, That he determined to know nothing but Jeſus Chriſt and him crucified, 1 Cor. 2.2. You will ſay, Why is the knowledge of a cruciWhom God hath ſet forth to be a propitiation through faith in his blood, Rom. 3.25. Whom God hath ſet forth to be a propitiation. There is no pacifying of an angry God but by the Blood of Jeſus Chriſt, and it is Faith in his Blood that gives us an intereſt in the atoneHim hath God ſet forth to be a propitiation through faith in his blood. We muſt therefore cloſe with a crucified Chriſt by faith, caſt an aſpect of faith upon the Son of God in our nature offering himſelf up to God as a Sacrifice for our ſins. It is faith in this Sacrifice of Chriſt that muſt procure
Joh. 3.14, 15. As Moſes lifted up the ſerpent in the wilderneſs, even ſo muſt the Son of man be lifted up, that whoſoever believeth on him ſhould not periſh, but have eternal life.
Chriſt is lifted up as the brazen Serpent was lifted up. It was their looking on the brazen Serpent that brought healing to them that were ſtung by the fiery Serpents; and it is our looking upon a crucified Chriſt by an eye of faith, caſting an aſpect of faith upon Chriſt as crucified, and the virtue of his ſufferings that muſt bring Salvation to us, who are ſinners, and who deſerve to periſh as we are ſuch.
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
I Now proceed to the ſecond thing, which is to lay down ſeveral diſtinct and particular Pro
And here the Propoſitions that I ſhall lay down will for the moſt part depend one upon another, and the former Propoſition will be introductory and leading to them that do ſucceed.
Before I come to lay down thoſe Propoſitions that do immediately concern the Doctrine of Chriſts Satisfaction it ſelf, there are ſome Propo
1. The firſt Propoſition then is this: Man was created under a Law of ſervice and obedience to his Maker. Man, when firſt he came out of the hands of God, muſt needs ſee himſelf in a ſtate of inferiority unto God; he ſaw that God was above him, and that he had received his being from God, and that receiving his Being from God, he muſt neceſſarily be in a ſtate of inferiovaſt obligation of gratitude, love and ſervice into God, who had given him Being, and ſuch
excellent Being: man alſo ſaw, that receiving his Being from another, and not having it from himſelf, it was moſt juſt and reaſonable that he ſhould be under the will of him who gave him his Being, and not under the conduct and govern
Theſe deductions do naturally flow from the principles of right reaſon, which we muſt ſuppoſe to be in man in his primitive eſtate.
2. The ſecond Propoſition is this: That man was every way fitted and qualified to give obedimind or underſtanding was filled with light and knowledge, whereby he clearly underſtood what the will of God, and what his own duty was. Mans will alſo, as it was firſt created, had no obliquity in it, but was inclined to good, his affeGod made man upright, as the Scripture ſpeaks, Eccleſ. 7.29. Every thing was upright, moſt upright in man in his firſt Creaimmutably good; but that it was poſſible for man to decline from good to evil, otherwiſe it had not been poſſible for man to have fallen and ſinned; but ſin and fall he did, and that we know by our own ſad expeTale erat adju
Aug.Auſtin: Adam had that help and aſſiſtance given to him at firſt, which he might deſert when he would, and in which he might have abode and continued, in caſe he would; but he had not that help and aſſiſtance whereby he ſhould ſo will.
3. The third Propoſition is this: God, to lay a further ingagement upon man to perſevere in the courſe of his obedience, entred into a Covenant or ſtipulation with man, promiſing him life in caſe of obedience, and threatning him with death in caſe of diſobedience. This we have expreſſed in that known Text, Gen. 2.16, 17. And the Lord God commanded the man, ſaying, Of every tree of the garden thou mayſt freely eat. But of the tree of knowledge of good and evil thou ſhalt not eat of it, for in the day that thou eateſt thereof, thou ſhalt dye the death. Here we have a poſitive Law ſupperadded unto the natural Law, the Law of mans creation, and there is a threatning annexed to deter man from breaking this Law, in which threatning alſo there is a promiſe ſuppoſed to be included in caſe man did not break it; for if God threatTree of knowledge of good and evil, as a tryal of mans obedience, man by virtue of the natural Law, the Law of his creation, is bound to give obedience to God in this poſitive Law of his. For man, as he is a creature, is bound to give obedience to the Law and Will of his Crea
4. The fourth Propoſition is this: That man ſinning, God is highly offended with him by rea
1. Becauſe ſin is moſt contrary to the Nature and Will of God.
1. Sin is contrary to the Nature of God, Pſal. 5.4. Thou art not a God that hath pleaſure in wickedneſs, neither ſhall evil dwell with thee. Hab. 1.13. Thou art of purer eyes than to behold evil, and canſt not look on iniquity. 1 Joh. 1.5. God is light, and in him is no darkneſs at all. God is perfection, and ſin is imperfection, God is purity and Holineſs it ſelf, and ſin is a defect of that purity; therefore the nature of God is moſt diametrically oppoſite to ſin.
2. Sin is contrary to the Will of God. The Will of God is expreſſed and declared in his Law. Now the Law of God commands rectitude, norectitude: The commandment is holy, juſt and good, Rom. 7.12. Thy righteouſneſs is an everlaſting
righteouſneſs, and thy law is truth, Pſal. 119.142. Now ſin is a deviation from that rectitude which the Law requires, ſin is a perfect contradiction to the will of God revealed in his Law.
2. Sin is moſt diſpleaſing unto God, becauſe it is a caſting off of Gods Authority. This we muſt neceſſarily ſuppoſe, that God being infiniteſuperiour unto man, and the Author of mans Being, muſt needs have the moſt perfect and abJob, Job 21.15. Who is the Almighty that we ſhould ſerve him? This is the language of wicked men, this is virtually the language of every ſin. Every ſin is a diſavowing of Gods Authority, it is virtually and interpretatively a renouncing Gods Autho
3. Man by ſin, as he doth virtually and interpretatively caſt off Gods Authority: ſo he doth properly and formally caſt off his own ſubjection unto God. God gives to man a Law as the Rule of his obedience, and he doth plainly refuſe to be ſubject to that Law. This is that which the Lord complains of in many places, Jer. 11.7, 8. For I earneſtly proteſted to your fathers, in the day that I brought them up out of the land of Egypt, even unto this day, riſing early, and proteſting, ſaying, Obey my voice. Here is Gods command; but what folYet they obeyed not, but walked every one in
the imagination of their evil heart. Sin is a perfect caſting off of the creatures ſubjection unto God.
4. Another account upon which ſin is ſo diſprefers his own will before his Creators will. God hath declared this or that to be his will in ſuch or ſuch a Law of his, but mans will lies croſs and contramanifeſt contempt of God, when man, who is but a creature, prefers his own private will above the ſupreme and ſoveraign Will of his Maker?
5. Sin is moſt diſpleaſing unto God upon this account, becauſe man by ſin makes himſelf his laſt end, and refers all to himſelf. Man, when he ſins, ſeeks not to pleaſe God, but ſeeks to pleaſe himſelf only, and what is this but to make himquinteſſence of Holiſelf-love. Now when man is whol
5. The fifth Propoſition is: Man having ſinjuſt, as well as the Will of God as he is true and faithful to his word, inclines him to puniſh ſin. I will not en
1. Then I ſay, That the Nature of God as he is juſt, inclines him to puniſh ſin. God is often called in Scripture a Juſt and a Righteous God, and as he is a righteous God, ſo he loves Righteouſneſs, Pſal. 11.7. The righteous God loveth righteouſneſs. And in that place the Righteouſneſs of God is given as the reaſon why it is that God puniſh
Ʋpon the wicked he ſhall rain ſnares, fire and brimſtone, and an horrible tempeſt, this ſhall be the portion of their cup. And then the reaſon is added in thoſe words, For the righteous God loveth righteouſneſs. As much as if it had been ſaid, The Righteouſneſs of Gods Nature inrighteouſly with men.
It is the part of juſtice to diſtribute to every man his own. Therefore ſince puniſhment belongs to wicked men, it is the Righteouſneſs of God to meaſure out to them what they do deſerve. To underſtand this we muſt conſider, that man ſtanding in the relation of a creature unto God, and upon that account being under a Law of obedience to his Maker, God having alſo laid ſo great an obligaright and equity; and God, as he is the Rector and Governor of the World, cannot but take notice of ſuch obliquity in man, and teſtifie his diſpleaſure againſt man for violating the Law of Right and Equity. Hence is that of the Apoſtle, Rom. 1.18. The wrath of God is revealed from heaven againſt all ungodlineſs and unrighteouſneſs of men. The plain meaning I take to be, That God is highly offendThe wrath of God is revealed from heaven, &c. there is a finger ſtretched out from Heaven in the Judgments of God, whereby God doth teſtifie and declare to all the world his diſRom. 1. ult. This is the judgment of God, that they which commit ſuch things are worthy of death. This is the Judgment of God:
juſt and upright determination of God, the dictate of the Divine Ʋnderſtanding, to ſpeak after the manner of men, determining what is juſt, what is fit and equal; this is that which the Divine UnderſtandThis is the judgment of God, ſaith the Apothat they that commit ſuch things are worthy of death. It is that which the Divine Wiſdom and Underſtanding determines as juſt, fit, and equal, that mans ſinning ſhould be puniſhed with death, there is a condignity in the nature of ſin that reright, fit, and equal, or elſe he muſt puniſh ſin; for this is the Judgment of God, ſaith the Apoſtle, that the ſinner is worRom. 2.2. That the Judgment of God is according to truth, and this is when he is ſpeaking of this very judgment of his in inflicting death upon the ſinner. The judgment of God is according to truth, that is, God in determining to puniſh men for ſin, determines according to right and equity: God is not too rigorous and ſevere in ſo doing; but he doth determine according to the equity and righteouſneſs of the cauſe.
Now that the Nature of God, as he is a juſt and a holy God, inclines him to puniſh ſin, will ap
1. God hates ſin infinitely, Jer. 44.4. O do not that abominable thing which I hate. Sin is that abominable thing which God hates, and Gods hatred of ſin ariſeth from the Holineſs of his NaRom. 1.18. The wrath of God is revealed from heaven againſt all ungodlineſs and unrighteouſneſs of men. As much as if it had been ſaid, God hates ſin infinitely, and hath all along manifeſted this his hatred and indignation againſt ſin by the judgments which he hath executed in all Ages of the World. The drowning of the old World: the burning of Sodom and Gomorrha by fire and brimſtone from Heaven: the ſwallowing up of Corah, Dathan, and Abiram, and all thoſe remarkable Judgments which we read of in the Word of God, what are theſe but ſo many infalli
2. That the Nature of God, as he is a holy and juſt God, inclines him to puniſh ſin: this alſo will evince it, That it is a Principle that is inlaid in the minds of men, that there is corrective or punitive Juſtice in God, whereby he is inclined to puavenging Eye,
knowing the judgRom. 1. ult. As there is ſuch a thing as corrective or punitive Juſtice in God, ſo all men, by the light of Nature, retain ſome ſenſe of it in themſelves. It
juſt, moſt juſt, and as he is juſt, ſo he is inclined to render to all men acthe righteous judgment of God, and this righteous judgment of God conſiſts in this, that he will render to all men according to their works. The Apoſtle ſpeaks of this at large, Rom. 2.5, &c. But after thy hardneſs and impenitent heart treaſureſt up to thy ſelf wrath againſt the day of wrath, and revelation of the righteous judgment of God. The Apoſtle calls it the righteous judgment of God: and wherein doth this righteous judgment of God conſiſt? he tells us in the next verſe, Who will render to every man according to his deeds. To them who by patient continuance in well doing, ſeek for glory and honour and immortality, eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteouſneſs, indignation and wrath, tribulation and anguiſh upon every ſoul of man that doth evil; but glory, honour and peace to every one that worketh good. This is the righteous judgment of God. And if we compare this with the foregoing verſes, it will appear, that men have ſome ſenſe of this righteous judgment of God in themſelves; for in the firſt verſe of the ſecond Chapter it is ſaid, Thou art inexcuſable, O man, whoſoever thou art that judgeſt. What is it that men judge? They judge that which is ſpoken of in the laſt verſe of the firſt Chapter, Who knowing the judgment of God, that they which commit ſuch things are worthy of death. Men have this judgthemſelves, that when they ſin they are worthy of death: this is the judgment which they have in their own conſciences.
3. As this impreſſion is left in the hearts of men that God is juſt, ſo men are under ſome fear and expectation of puniſhment after they have ſinjuſt. Hence is it, that God tells Cain, In caſe thou do evil ſin lieth at the door, Gen. 4.7. Sin lieth at the door, that is, the guilt of ſin. No ſooner doth a man commit ſin, but conſcience, if it be awakened, will tell him preſently that puniſhment is due for that ſin. Now theſe three conſiderations ſhew that God is holy and juſt, and as he is holy and juſt, ſo his nature inclines him to puniſh ſin.
2. The ſecond thing is this: The Will of God, as he is true and faithful to his word, inclines him to puniſh ſin. God threatned, that in the day that man ſinned, he ſhould dye the death. Now God muſt be true to his own word. This is certain, God decreed to puniſh ſin, and he could decree nothing but what was juſt. God having therejuſtly decreed to puniſh ſin, and manifeſted that Decree in his word of threatning, God muſt be true to his own Decree and his Word in puGod, ſaith he, cannot act or do any thing contrary to his own will, now God wills that which is juſt, and this was juſt, that the puniſhment and all the puniſhment that was due by the Law ſhould be ſuffered and undergone. Hence he infers, that this Propoſition is always true, That God could not have delivered mankind from miſery, but by a full ſatisfaction, and that all that which the Law requires to be undergone ſhould be undergone;
could not, becauſe he would not: he could not, becauſe he had determined, that the puniſhment
As to the power of God, all things are poſſible unto God; but as to the juſtice of God, nothing is poſſible but what is juſt. Therefore God having decreed, and that moſt juſtly, to puniſh ſin, God could not but puniſh ſin.
6. The ſixth Propoſition is: That God being merciful as well as juſt, doth in his infinite Wiſdom find out a way, how his Juſtice may be ſalved, and man not periſh. This is that which the Apoſtle declares to us, Rom. 3.24, 25, 26. All have ſinned, and come ſhort of the glory of God, being juſtified freely by his grace, through the redemption which is in Jeſus Chriſt, whom God hath ſet forth to be a propitiation through faith in his blood, To declare his righteouſneſs, for the remiſſion of ſins that are paſt, through the forbearance of God, to declare, I ſay, at this time his righteouſneſs, that he might be juſt and the juſtifier of him that believeth in Jeſus. The ſcope of the Apoſtle is plainly this, To ſhew that God hath a mind to formerciful and juſt both at once, God found out a way how he might forgive ſin, and yet his Juſtice not be prejudiced. Hence was it, that God appointed Chriſt to be a ranſom for us, that ſo Chriſt bearing the puniſhment that we deſerved, the Juſtice of God might be ſatisfied in what Chriſt ſuffered, and yet his Mercy might be glorified in remitting the puniſhment to us: Him hath God ordained to be a propitiation, through faith in his blood, ſaith the Apoſtle. God remits ſin freely as to us, and ſo his mercy is glorified as to us; and yet he receives full ſatisfaction from Chriſt, and ſo his Juſtice is glorified in him. Thus
mercy and truth are met together, righteouſneſs and peace have kiſſed each other, Pſal. 85.10. God having found full ſatisfaction to his Juſtice in the blood of Chriſt, there is a ſweet reconciliation between thoſe two ſeeming contrary Attributes, the Juſtice and Mercy of God. This is elegantly ſet forth by one of the Ancients after this manner: There is a controverſie or a ſtrife as it were between the Juſtice and the Mercy of God;
Divine Juſtice ſaith, If Adam dye not I am loſt; and Mercy on the other hand ſaith, If Adam doth not obtain mercy one way or other I am loſt: now Chriſt interpoſing by his death, each of theſe Attributes have what they do de
Learn from what hath been ſaid the Juſtice, Equity, and Righteouſneſs of God in puniſhing of ſin, Pſal. 98.9. With righteouſneſs ſhall he judge the world, and the people with equity. Ezek. 18.29. Art not my ways equal, are not your ways unequal? The ways of God are full of equity; when God puniſheth ſin, there is the greateſt equity that he ſhould do ſo, there is that demerit in ſin, and there is that Holineſs and Juſtice in the Nature of God that calls upon him to puniſh ſin. Sin is after a ſort infinitely evil, not that it is ſimply and in it ſelf ſo; but ſin may be ſaid to be infinitely evil with reſpect to the object, as it is contrary to the glory of God, who is Bonum infinitum, an infinite good. God alſo who is the Governor of the World, ſeeThis is the judgment of God, that they which do ſuch things are worthy of death, Rom. 1.32. This is the judgment of God, as much as if it had been ſaid, God hath determined this in his infinite Underſtanding. It is the upright and juſt determination of the moſt wiſe God, that the Sinner is worthy of death: God is not too rigorous in his judgment in this caſe, he judges according to the equity of the cauſe. Rom. 2.2. The judgment of God is according to truth. Iſa. 3.11. Wo unto the wicked, it ſhall be ill with him, for the reward of his hands ſhall be given him. The reward of his hands ſhall be given him. O this is certain, every mans condemnation will be found juſt at laſt, and it will appear to him that it is moſt juſt. God condemns no man but for ſin, and there is that deſert in ſin for which God may juſtly condemn men: and I conceive that a great part of the torments of the Damned conturpitude, baſeneſs, unworthineſs, monſtrouſneſs, unreaſonableneſs that was in ſin, and that they are juſtly puniſhed for committing that which was ſo contrary to the Law of their Creation, and to the Principles of their own Beings, as they are reaſonable creajuſt, equal, and reaſonable than that the creature ſhould honour, obey, and ſerve his Creator, and take notice of his Laws, and yield conformity to them? And what more unjuſt, unreaſonable, and unequal than the crea
Learn from hence, that there is no way for a guilty Soul to appear before God but by flying to the Satisfaction of Chriſt. God is ſo holy, that he cannot but hate ſin, ſo juſt, that he cannot but puniſh ſin. How then can a poor guilty creature apDivine Majeſty laſecure Sinner that knows neither what the nature of ſin is, nor what the nature of God is, to ſlight ſin. But he that once comes to ſee a little of the turpitude and deformity that is in ſin, and will ſumHolineſs, Purity, and Juſtice of Gods Nature is, will ſoon have other thoughts of ſin, and of his own condition by reaſon of ſin. God is of purer eyes than to behold the leaſt iniquity, and he will by no means clear the guilty; therefore he that hath but a little ſight of Gods Holineſs, and of his infinite Juſtice and Righteouſneſs, will ſoon cry out with the Prophet, I am undone, Iſa. 6.5. And nothing can eaſe or quiet a poor trembling Soul in this caſe, but flying to the Satisfaction of Chriſt. When a man compares his impurity with Gods infinite Purity and Holineſs; when he comſinfulneſs and unworthineſs with Gods infinite Juſtice and Righteouſneſs, then he muſt needs ſee himſelf worthy of condemnation; and nothing can give eaſe and quiet to trembling con
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
I Proceed now to the ſeventh Propoſition, which is this: It was the compact and agreement beFather and the Son, that the Son, the ſecond Perſon in Trinity, ſhould take our nature, and in that nature become our Surety, and underdebt for us. I ſay this was the compact and agreement between the Father and the Son: hence is it ſaid, The counſel of peace was between them both, Zach. 6.13. Some Learned men render it, Between thoſe two,
Father and the Son, the counſel of peace was between them both.
Here it may be ſaid, How could there be ſuch a compact or an agreement as this is between the Father and the Son concerning mans Redemone, the Divine Eſſence is but one, and the Divine Will but one: How then could there be this compact and agree
To this the Anſwer is plain, that as the Eſſence of the Father and the Son is but one, ſo the Will is but one. But for as much as the Father and the Son are conſidered as diſtinct Perſons, ſo the
counſel of peace is ſaid to be between them both. Here are two Perſons ſpoken of, from which alſo the third the Holy Ghoſt is not to be excluded, but all the three Perſons agree in one and the ſame will. Now according to the counſel of the whole Trinity, the Son, the ſecond Perſon of the three, is to take our nature, and in that nature to beSurety; hence is it ſaid, That Jeſus is made a ſurety of a better Teſtament, Heb. 7.22. And Chriſt being made a Surety by virtue of the compact that was between him and the Father, he is to undertake the payment of our debt, for that is the nature of a Surety. A Surety is pro
Ʋndertaker,
Divines that call this compact between the Father and the Son, the Covenant of Redemption, and this CoveThe Covenant of Redemption, ſay they, it is the agreement between the Father and the Son, who was deſigned to be Mediator concerCovenant of Redemption. The Apoſtle doth plainly intimate this compact or agreement that was between the Father and the Son, Heb. 10.5, 6, 7. Wherefore when he cometh into the world he ſaith, Sacrifice and offering thou wouldſt not, but a body haſt thou prepared me. In burnt-offering and ſacrifice for ſin thou haſt had no pleaſure. Then ſaid, I Lo, I come (in the volume of the book it is written of me)
to do thy will, O God. When Chriſt ſaith here, Lo, I come (in the volume of the book it is written of me) to do thy will, O God, he plainly refers to that ancient Decree and Compact that was between the Father and himſelf. It was the Fathers will from Eternity, that the Son ſhould take a body and offer up that body to make ſatisfaction for the ſins of the Elect, and the Son conſented to this will of the Father, and what he did in time in aſſuming a body, and in offering up that body, was in purſuance of that ancient Decree and Compact that was between him and the Father; therefore it is ſaid, In the volume of the book it is written, I come to do thy will, O God.
The eighth Propoſition is this: That Chriſt becoming our Surety ſtands reſponſible to the Law, and is liable to pay all the debt we owe to God. Hence are thoſe expreſſions, that he was made under the Law, Gal. 4.4. That he was made a Curſe for us, Gal. 3.10. To underſtand this, we muſt know that Chriſt is to be conſidered as a common Perſon as ſuſtaining the perſons of all the Elect. Look as the firſt Adam was a common perſon, the obedience which he was bound to perform, we were obliged unto; and therefore when he ſinRom. 5.12. Wherefore as by one man ſin entred into the world, and death by ſin, and ſo death paſſed upon all men, for that all have ſinned. So Chriſt is to be conſidered as a common Perſon, Chriſt undertaking to be our Surety, the obediAdam,
5.14. The figure of him that was to come, that is, the Type of Chriſt: the firſt Adam is the Type of the ſecond Adam. How ſo? As the firſt Adam was a common perſon, and all his ſeed were comprehended in him, and repreſented by him: ſo the ſecond Adam is to be looked upon as a common perſon, and all his ſeed are comprehended in him, and repreſented by him; therefore Chriſt is called the ſecond Adam, 1 Cor. 15.45. The firſt Adam was made a living ſoul, the ſecond Adam was made a quickning Spirit.
Here it may be inquired, How was it that the firſt Adam was made a common perſon? And how was it that Chriſt the ſecond Adam became a common perſon?
I anſwer briefly: The firſt Adam was made a common perſon by Divine ordination and appointment, and by the Law of his Creation, he being the head and root of all mankind: and Chriſt was made a common perſon partly by Divine ordination and appointment, and partly by his own conſent.
1. He was made a common perſon by the Divine appointment and ordination, 1 Pet. 1.20. Who verily was foreordained before the foundation of the world, but was manifeſted in theſe laſt times.
foreordained before the foundation of the world to be the Head of the Elect.
2. Chriſt was made a common perſon by his own voluntary undertaking. I lay down my life for my ſheep, Joh. 10.17. and verſ. 18. he ſaith, No man taketh it from me, but I lay it down of my ſelf, I have
power to lay it down, and I have power to take it again. So that by the Fathers appointment and by his own free and voluntary conſent, Chriſt became a common perſon.
The ninth Propoſition is: Chriſt by the Faappointment and by his own voluntary undertaking becoming a debtor to the Law, ſtands obliged not only to perform the obedience which the Law requires, but alſo to undergo and ſuffer the puniſhment the Law exacts for the breach and vio
How it is that Chriſt ſtands obliged to give that obedience which the Law requires, I have had occaſion to open this heretofore, when I ſpake of that ſubject, how he was made under the Law; the other part of the aſſertion is, That Chriſt having taken upon him to be our Surety, makes himſelf liable to bear the puniſhment of the Law, that is that which I am now to ſpeak to, and to ſhew how Chriſt bears the puniſhment which we owe to the Law: hence it is ſaid, That the chaſtiſement of our peace was upon him, Iſa. 53. that is, the puniſhment which we deſerved is laid upon Chriſt. This muſt be opened in two Parti
1. That Chriſt becoming our Surety, the guilt of our ſins is laid upon Chriſt. Chriſt, ſaith a Learned man, took our ſins upon him, as if ſo be they had been his own, and preſented himſelf before the Tribunal of God, as being laden and burdened with the ſins of all the Elect. The Scripture conCor. 5.21. He hath made him to be ſin for us. How is Chriſt made ſin for us? Not as if ſo be there were any
inheſion; for he was a Lamb without ſpot and without blemiſh: and the Text it ſelf doth ſufficiently explain it ſelf as to this; for it tells us, He was made ſin that knew no ſin. Therefore when it is ſaid, that Chriſt was made ſin, it is plain it was not that he had any ſin inhering in him, as if there were any ſin that did cleave to him. How then was he made ſin? Cerimputation, for as much as the guilt of all our ſins was imputed to him: Chriſt had no ſin of his own, but the guilt of our ſins was transferred upon Chriſt: hence is it ſaid, That he bare our iniquities, Iſa. 53. and in this ſenſe that expreſſion of Luther is to be underThat Chriſt was the greateſt of Sinners: for as much as he that had no ſin of his own, took upon him the guilt of all the ſins of the Elect; and indeed we may well ſay with a Learned man: If Chriſt did not take upon him the guilt of our ſins, then we our ſelves muſt of neceſſity be guilty before God to this very day. Chriſt therefore took upon him the guilt of our ſins in a way of imputation, as our ſins were imputed to him and ſtood charged upon him.
2. The ſecond Particular is: The puniſhment it ſelf which guilt obligeth unto, was laid upon Chriſt.
Guilt is an obligation unto puniſhment: Chriſt, as he took upon him the guilt of our ſins, ſo he bare the puniſhment that guilt made him liable unto. The chaſtiſement of our peace was upon him, by his ſtripes we are healed, Iſa. 53. It is a ſpeech of one of the Ancients:
That puniſhment was inflicted upon Chriſt that was due to us.
The tenth Propoſition is: That Chriſt taking upon him the guilt and puniſhment of our ſins,
ſubſtance of what we ought to have ſuffered. This is a Propoſition of great weight and moment, and will bring us nearer the very heart and ſpirit of the Doctrine of Chriſts Satiſſubſtance of the torments of Hell for us. It is true, there are ſome circumſtances and adjuncts in the puniſhment of the Damned which Chriſt did not undergo, as namely, Eternity of puniſhment, the worm of conſcience, deſpair, theſe Chriſt did not ſuffer, he could not ſuffer theſe, and yet Chriſt ſuffered the ſubſtance of the puniſhment that we ſhould have ſuffered, yea he ſuffered the ſubſtance of the torments of Hell for us. Divines obſerve, that Chriſt in ſome reſpect ſuffered idem, the ſame that we ſhould have ſuffered, and in other reſpects he may be ſaid to ſuffer tantundem, that which was equivalent. It was not neceſſary that Chriſt ſhould undergo all the circumſtances and adjuncts of puniſhment that the Damned undergo; but yet he ſuffered the ſubſtance of what we ought to have ſuffered. To ſpeak a little to thoſe three adjuncts, that I named, of the puniſhment of the Damned which Chriſt did not ſuffer, I will ſhew firſt how Chriſt was exempted from thoſe adjuncts of the puniſhment, and yet how he ſuffered the ſub
1. As for the Eternity of puniſhment: It was not neceſſary that Chriſt ſhould ſuffer that, bedignity of Chriſts Perſon was ſuch, that it was poſſible for him to ſatisfie the Juſtice of God, and he did ſatisfie the Juſtice of God fully, without
eternally. The reaſon why eternal puDivine Juſtice; therefore what is wanting in a preſent ſuffering, muſt be made up by duration and continuance: but now it was not thus with Chriſt, Chriſt was able to ſatisfie the Juſtice of God at once; therefore it is ſaid, That by one offering he hath for ever perfected them that are ſanctified, Heb. 10.14. What was wanting in the length and duration of Chriſts ſuffering, was made up two ways.
1. Partly in the greatneſs of his ſorrows and ſufferings. Chriſt ſuffered more grief and ſorrow, as Divines obſerve, than if all the ſorrows and ſuf
2. Partly by the dignity of his Perſon, he being the Son of God, and God by nature, yet took upon him our fleſh, and gave that fleſh for the life of the world, Joh. 6.51. therefore it was not neceſadjunct, the Eternity of puniſhment, becauſe he was able to ſatisfie the Juſtice of God by his ſufferings with
2. As for that which we call the Worm of Conſcience, which is one thing in the puniſhment of the Damned, Chriſt could not undergo that, and the reaſon is, becauſe that which is called the worm of conſcience is an inſeparable adjunct of ſin inhering in the perſon in whom it is: now Chriſt was moſt free from ſin in his own perſon; it is true, he had ſin imputed to him, the guilt of our ſins was imputed to him, but he had no guilt of his own, and therefore he could not have this worm of conſcience; for that which we call the worm of
reflecting upon a mans actions, and tormenting him upon the account of the obliquity and deformity that hath appeared in them. Now Chriſt having done nothing that was contrary to the Law, He had done no violence, neither was guile found in his mouth, as the Prophet ſpeaks, Iſa. 53. it was not poſſible he ſhould undergo the worm of conſcience, becauſe this ſuppoſeth ſin in the perſon that underwent it, which Chriſt was moſt free from.
3. As for that of Deſpair, ſome Divines are of opinion, that deſpair is not properly in the Damhope in the godly after the laſt Judgment ſhall ceaſe, befruition; ſo they ſuppoſe that deſpair ſhall ceaſe in the wicked, becauſe that perdition and deſtruction is then actually come upon them, which before they feared.
But it may be ſaid: Do not the Damned ſee that they are miſerable, and that they ſhall be miſerable for ever, and doth not this cauſe them to deſpair?
To this they anſwer: It is true, the Damned ſee themſelves in that miſery from which they ſhall never be delivered; but yet it may ſtill be doubted, whether this may be called Deſpair yea or no: and the reaſon is, ſay they, becauſe defuture time, but now in Eternity there is no time. The Damned have a certain knowledge of miſery that they are under, they feel it at the preſent, and therefore, ſay they, that which they do already feel they need not fear. Hence is that ſpeech of one of the Ancients: Grief hath no fear in it, becauſe fear
doth no longer torment the mind, when a man begins already to ſuffer what he did fear. But I know not whether it be worth the while to diſpute, whether deſpair be properly in the Damned yea or no. This I am ſure of, that the Damned know that they are miſerable, and they know that this miſery ſhall continue always, they know that it ſhall not be otherwiſe with them than now it is, and this is equivalent unto deſpair; but this is ratorment and puniſhment, than the ſubſtance of it: therefore it was not ne
2. We ſay, That deſpair, as it is oppoſite to the grace of hope, ſo it could not be in Chriſt, bedeordination, and it would ſuppoſe ſome ſin, which Chriſt was moſt free from; and therefore Chriſt, when he was in the very My God, my God, why haſt thou forſaken me? Though he had not the ſenſe and feeling of Gods love, but complains that he was forſaken, yet he calls God his God, and that manifeſted his faith, and where there is faith, there will be hope, for hope is the daughter of faith; therefore deſpair was not in Chriſt. But though Chriſt did not ſuffer ſome circumſtances and adjuncts of puniſhment that the Damned ſufſubſtance of what we were to ſuffer: and this is that which I muſt now begin to ſpeak unto. And here I am to ſhew how it was that Chriſt ſuffered the ſubſtance of what we ought to have ſuffered.
1. Chriſt made himſelf paſſible and mortal for
inlet of ſuffering and death: had there been no ſin, there had been no ſuffering or death. It was ſin that brought in both ſuffering and death: when man had ſinned, God firſt ſaid to the woman, I will greatly multiply thy ſorrow, and thy conception, in ſorrow ſhalt thou bring forth children, Gen. 3.16. To the man he ſaith, Curſed be the ground for thy ſake, in ſorrow ſhalt thou eat of it all the days of thy life, Gen. 3.17. Here we ſee ſin brought in ſorrow and ſuffering, ſo alſo ſin brought in death, Gen. 2. In the day thou eateſt thou ſhalt ſurely dye. Rom. 5.12. Wherefore as by one man ſin entred into the world, and death by ſin. Now Chriſt our Surety, that he might bear the puniſhment that was due to us, he put himſelf into a ſtate of ſuffering and death for us, ſin haſuffering and unto death. For Chriſt aſſuming our nature without ſin, was in reſpect of the innocency of his Humanity, and alſo in reſpect of the perſonal Union exempted both from the Law of ſuffering and of death; but Chriſt becoming our Surety, and being to bear the whole puniſhment that was due to us by reanature of the Curſe,
1. That we ſhould be liable to ſuffering and death; And
2. That we ſhould actually undergo ſuffering
1. He did ſubject himſelf to a paſſible and mortal ſtate. And
2. He did actually undergo ſuffering and death for us.
1. Chriſt did ſubject himſelf to a paſſible eſtate; he that was above all ſuffering, made himſelf ſubject to ſuffering for our ſake. Hence is it ſaid, that he was a man of ſorrows, and acquainted with grief, Iſa. 53.3. Hence alſo is it ſaid, He was tempted in all points like unto us, ſin only excepted, Heb. 4.15. Chriſt was expoſed to all manner of ſufferings and temptations whatſoever excepting ſin.
2. Chriſt did ſubject himſelf to a mortal eſtate for our ſakes. The fleſh of Chriſt, as it was uniſecond Perſon in Trinity, who was God, had been immortal, had he not voluntarily ſubmortal and ſubject to death by reaſon of ſin, Chriſt was willing to ſubject himſelf to that part of the Curſe: Duſt thou art, and to duſt ſhalt thou return, Gen. 3.19. was the Curſe pronounced upon man for ſin.
Earth thou art, and unto earth ſhalt thou return. By this expreſſion Divines, both ancient and modern, underſtand a ſtate of mortality that ſhould come upon man by reaſon of ſin. Earth thou art, and to earth ſhalt thou return, that is, thou ſhalt become mortal.
obſerves that exTerra es, oſtendit hominem in deterius commutatum. Aug. AuſtinThou art earth, it ſhews, that the whole man was changed for the worſe. Man that had been immortal, had it not been for ſin, is now bemortal, by means of ſin: there is nothing
death. The Apoſtle tells us, That men through fear of death are all their life-time ſubject to bondage, Heb. 2. When man by ſin was brought into a mortal ſtate, he was always in fear and expectation of death. A man that is condemned doth not dye preſently, but he is in a dying condition, and he is always in expectaplague, doth not, it may be, dye preſently, but he carries his deaths wound about him: ſo man having ſinned, he had the matter of death in him, he had that in him, which would certainly and infallibly bring him unto death, man having ſinſtate of mortality, makes himſelf liable to death. Hence is that of the Apoſtle, Phil. 2. He took upon him the form of a ſervant, and became obedient to the death, even the death of the croſs: that is, he took our nature, and made himſelf mortal in it. Had the Divinity in Chriſt exerted it ſelf in its full power and ſtrength, it could have prevented ſuffering and death in Chriſt; but it being a part of the Curſe, that we ſDivinity did ſo far ſuſpend it ſelf, that Chriſt might become paſſible and mortal; therefore Chriſt who was immortal in himſelf, made himſelf morRom. 8.2. we read of the Law of ſin and of death. The Law of ſin is, as Auſtin obſerves, that whoſoever ſins ſhall dye,
The Law of death is, Lex peccati ut quicun
AuDuſt thou art, and to duſt thou ſhalt return. Therefore man being ſubjected to a ſtate of mortality by the
Curſe for us, Heb. 2.14. That through death he might deſtroy him that had the power of death, that is, the devil. That through death he might deſtroy him, &c. The end why the Son of God aſſumed our nature was, that he might ſuffer and dye in it; he ſo aſſumed our nature, as that being in our nature, he might beOught not Chriſt to have ſuffered theſe things? Luk. 24. He that would be our Surety and pay our debt, muſt ſuffer and dye for us; and therefore that Chriſt might fully diſcharge our debt, he was pleaſed to put himſelf into a ſtate of ſuffering and death.
Learn from hence, in the firſt place, the infinite love of Chriſt, that Chriſt who was free, would bebonds for us, and make himſelf liable to the Law and to the penalty of it for our ſakes; yea not only ſo, that Chriſt who was moſt free, would take upon him the payment of our debt, but that he who in ſome reſpect was the Creditor, and had the debt owing to him, ſhould yet in another reſpect, and in a wonderful way of diſpenſation beSurety, and pay the debt for us. ConſiGod, ſin was an offence againſt him as well as againſt the other Perſons of the Trinity, and Chriſt might have demanded and exacted puniſhment from men; but yet Chriſt in a wonO the depth! O the heights and depths, and lengths and breadths of the love of Chriſt! that when Chriſt might have defrom us, he was pleaſed to take our nature, and make ſatisfaction for us.
This ſhews us the great happineſs and the ſingular priviledge of Believers,
who have an intereſt in Chriſt. The priviledge of Believers lies in this, That Chriſt who is their Surety, hath undertaken to ſatisfie and diſcharge their debt for them. Now if the debt of puniſhment which we owe to Diagonies and terrors of conſcience. Thoſe that truly belong to God may ſometimes have ſuch thoughts as theſe are: What if I ſhould be put to lye under the wrath of God? What if the torments of the Damned ſhould be inflicted upon me? Holy Souls themſelves have had ſome ſips and taſtes of Diſatisfied Divine Juſtice, and born the torments of Hell in Chriſt thy Head. Paul ſaid, I am crucified with Chriſt, Gal. 2.20. I am crucified together with Chriſt, concrucified. When Chriſt was crucified,
He was made ſin for us,
we are made the righteouſneſs of God in him. Now thou that art a true ſincere Believer, who loveſt Chriſt, and prizeſt him above all the world, if thou haſt
Who ſhall condemn, ſaith the Apoſtle, it is Chriſt that hath dyed, Rom. 8.33. If Chriſt hath dyed, thou ſhalt not dye; and if Chriſt hath been condemned, thou ſhalt not be condemned.
This ſhews the unſpeakable miſery of ſuch who have no intereſt in Chriſt, and no part in his Saliable to bear the puniſhment of their own ſins. As this is the ſingular priviledge of Believers, that they are exempted from puniſh
1. Becauſe the Sentence of the Law ſtands in full force againſt them, that Law that ſays, The ſoul that ſins ſhall dye. The wages of ſin is death. That Law is ſtill in force againſt them; and if they have not a Surety to bear this penalty of the Law for them, they are liable to it themſelves. The Law exacts death from the ſinner, therefore thou muſt either dye in thy own perſon, or in a Surety; for the ſentence of the Law cannot be reverſt, that ſaith, The ſoul that ſins ſhall dye.
2. Divine Juſtice calls for puniſhment. The Nature of God, as he is a holy and juſt God, in
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
I Now proceed to that which remains: The ſepaſſible and mortal for us, but Chriſt did actually undergo ſuffering and death for us: This I ſhall open in ſeveral Particulars.
1. Our Lord Jeſus Chriſt, that he might bear the puniſhment of our ſins, underwent all manner of ſufferings in his body for us, he ſuffered hunger, thirſt, wearineſs, pain, grief, and the like, Iſa. 53.4. He hath born our grief, and carried our ſorrows: and verſ. 7. He was oppreſſed, and he was afflicted. Whatever preſſures and loads of afflictions we may feel, Chriſt felt the ſame, yea he hath felt them in a far greater meaſure than we do. It was part of the Curſe pronounced upon
after his Fall, Curſed is the ground for thy ſake, in ſorrow ſhalt thou eat of it all the days of thy life, thorns alſo and thiſtles ſhall it bring forth to thee, Gen. 3.17, 18. By theſe expreſſions, Learned men obſerve, That all the miſeries and calamities of this life are ſet forth; this was part of the Curſe, that man ſhould be ſubject to all the miſeries of this life, the mihunger, wearineſs, pain, and the like. Now that being part of the Curſe, that we ſhould be ſubject
2. Chriſt was expoſed unto, and ſuffered ſhame, ignominy, contempt, and reproach for our ſakes. Hence was it, that he was arraigned and condemMalefactor by an earthly Judge: hence it came to paſs, that he was buffeted, reviled, ſpit upon, crowned with thorns, mocked, derided, crucified between two thieves, all which circumſtances were matter of great reproach and contempt, and all this our Saviour bare as the puniſhment of our ſins, and we cannot have a juſt and due contemHiſtory of the Goſpiritual eye, we ought to conſider, that our Saviour bare all this as the juſt puniſhment of our ſins; for ſhame and contempt is one part of the puniſhment due to ſin. Hence is it, that when the puniſhment of the wicked is deſcribed at the laſt Day, it is deſcribed by this, Some ſhall riſe to ſhame and everlaſting contempt, Dan. 12.2. ſo that ſhame and everlaſtwhole puniſhment of our ſins, hath born that ſhame and contempt that we deſerve. Hence are thoſe
Iſa. 50.6. That he gave his back to the ſmiters, and his cheeks to them that plucked off the hair, he hid not his face from ſhame and ſpitting.
3. Chriſt ſuffered in his Soul, as well as in his body, for us; yea, our Saviours ſufferings in his Soul were his greateſt ſufferings. Though the ſufbody were great, yet the ſufferings of his Soul were by far the greateſt ſufferings, Joh. 12.27. Now is my ſoul troubled. Mat. 26.28. My ſoul is exceeding ſorrowful. The Papiſts and ſome others will not admit theſe ſufferings of our Saviour in his Soul, they make the main of Chriſts ſufferings to be in his body. But the Scripture is clear in this, That Chriſt ſuffered in his Soul as well as in his body; and it was moſt neceſſary, that Chriſt, who was our Surety, ſhould ſuffer in his Soul as well as in his body: and the reaſon is, becauſe Adam did primarily and principally ſin in his ſoul: ſin firſt began in the ſoul; and therefore it was meet, that Chriſt ſhould primarily and principally ſuffer in his Soul that puniſhment that was due to us for our ſins. It is the obſervation of a Learned man, Chriſt, ſaith he, is to be conſiderSurety, or
Ʋndertaker for us: Thence, ſaith he, it follows, that his body was conſtituted and appointed as a Surety for our body, his Soul was conſtituted a Surety for our ſouls: ſo that Chriſt was to ſuffer that puniſhment in his Soul, that we were to ſuffer in our ſouls, and Chriſt was to undergo that puniſhment in his body, that we were to ſuffer in our bodies; and if we ſhould ſuppoſe, that our Saviour had not ſuffered that in his Soul which we ſhould have ſuffered, but only hath ſuffered ſuch grief as belongs to the ſenſitive part, then it would follow, that the
redeemed; for what Chriſt hath not born for us, doth remain ſtill for us to ſuffer and to be undergone. If therefore Chriſt ſuffered nothing in his Soul of what the Law of God and Divine Juſtice would inflict upon our ſpirits and ſouls as the puniſhment of ſin, it remains ſtill to be undergone by us. But much more ſweet and comfortable is that ſpeech of Ambroſe: My mind or ſpirit is crucified in Chriſt,
Mens mea in Chriſto crucifixa eſt. Ambr.mind or ſpirit is laid upon Chriſt, and I having ſuffered that in my mind or ſpirit, in Chriſt my Head, which I dewas ſmitten of God, Iſa. 53.4. We did eſteem him ſtricken, ſmitten of God, and it pleaſed the Lord to bruiſe him, and to put him to grief, verſ. 10. Chriſt was ſtricken of God, immediately ſtricken in his Soul, Pſal. 69.26. They perſecute him whom thou haſt ſmitten. Mat. 26.31. I will ſmite the ſhepherd. If Chriſt was ſmitten of God, how ſhould that be but imGod, ſaith he, was juſtly angry with us for our ſins, and Chriſt interpoſing himſelf as the middle perſon, took off the ſtroke, and bare the puniſhment that hung over us. Neither may it ſeem ſtrange to us, that our Saviour ſhould ſuffer in his Soul, for as much as he was pleaſed to take upon him the guilt of all our ſins. It is a memorable paſſage of a late modern Divine: The guilt,
of all our ſins, wickedneſſes, and moſt hainous offences, which from the beginning of the world to the end of it have been committed by any of the Elect, all
theſe were imputed to one Chriſt, altogether, and all at once; and although Chriſt by taking the guilt of all theſe ſins upon him, did not pollute or defile that holy Soul of his, yet nevertheleſs he did burthen his Soul with them, by obliging himſelf to ſuffer the puniſhment that was due to the ſins of the Elect, as if ſo be thoſe very ſins had in ſome ſort been his own ſins. Now, ſaith he, whenas we ſee the moſt profligate and impure ſinners, lyars, thieves, adulterers, and the like, when we ſee theſe, they cannot patiently hear themſelves to be called lyars, or thieves, or adulterers, though guilty of ſuch enormous crimes, although it is manifeſt that they are guilty of them, neither can they bear the ſhame and diſgrace of their own guilt that yet doth manifeſtly lye upon them; with how great a grief and paſſion of mind, with how great a darkening of that ſanctity and glory that was in our Saviour, muſt we ſuppoſe that Chriſt did take upon his ſhoulders this moſt noiſom dunghil of all our ſins, than which nothing could be more abhorring from the purity and ſanctity of nature!
4. Chriſt ſuffered death it ſelf for us: hence is it ſaid, That he taſted death for everyman, Heb. 2.9. Nothing leſs than death could ſatisfie the Law, the ſentence of the Law was, That the ſoul that ſins ſhall dye; therefore he that will be our ſurety, and bear the puniſhment due to us, muſt undergo death it ſelf for us. Some of the Papiſts tell us, That ſuch was the dignity of Chriſts perDivines do well anſwer: To what purpoſe then were all the reſt of Chriſts ſufferings, his temptations, his grief, his reproaches, and all that which he underwent both
drop of Chriſts blood had been ſufficient to redeem us, then all the reſt that Chriſt ſuffered, muſt needs be ſuppoſed to be ſuperfluous and unneceſſary. But we muſt know, that notwithſtanding the dignity of Chriſts perſon, the Law requires death, In the day that thou eateſt thou ſhalt dye the death: thereDivine Juſtice demanded the ſame puniſhdeath being threatned by the Law, nothing leſs than death would ſatisfie Divine Juſtice. The Apoſtle tells us in the Epiſtle to the Hebrews, That under the Law, without ſhedding of blood there was no remiſſion; the ſacrifice muſt be killed and ſlain before there could be remiſſion of ſins. Chriſt therefore being the true Sacrifice for our ſins, he was to be ſlain and put to death, before remiſſion of ſins could be obtained for us. It is true, there were many advantages that did accrue by the dignity of Chriſts perſon, ſome of which are ſuch as theſe, which Divines mention.
1. That the death of one ſhould be ſufficient for the Redemption of ſo many. If Chriſts perdignity and worth, it could not have been ſuppoſed, that the death and ſuffering of one perſon would have ſufficed for the Redemption of ſo many. It is well obſerved by one of the Ancients: If Chriſt had not been God, how could he alone have been ſufficient to have been a price for our Redemption? Therefore there is that advantage which ariſeth from the dignity of Chriſts perſon, that the excellency of his perſon is ſuch, he being an infinite perſon, that he is able to make ſatisfaction for all.
2. The dignity of Chriſts perſon made the
meritorious; for what may we not ſuppoſe, that ſo great a Perſon, who was of equal Majeſty and Glory with the Father, ſhould not merit at the hand of his Father?
3. The dignity of Chriſts perſon was available as to this, That ſome circumſtances of puniſhment, which were not fit for him to undergo, Chriſt undergoing that which was equivalent, might be omitted; as one circumſtance which Divines menSurety was to undergo the ſubſtance of that puniſhment that we were to undergo. Now death being the puniſhment that was to be ſuffered by the tranſgreſſors of the Law, as being threatned by the Law, Chriſt being our Surety, was to undergo and ſuffer death for us.
5. Chriſt did not only undergo natural death, but he alſo taſted of ſupernatural death, and ſo by conſequence ſuffered the pains and torments of Hell for us. Chriſt ſuffered the whole curſe of the Law as to the ſubſtance of it. Hence is that of the Apoſtle, Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us, Gal. 3.13. Now the Curſe of the Law was, In the day that thou eateſt thou ſhalt dye the death: or as it may be rendred, In dying thou ſhalt dye, that is, thou ſhalt dye doubly, thou ſhalt dye a twofold death, thou ſhalt dye naturally, and thou ſhalt dye ſpiritually, thou ſhalt dye a natural death, in having thy ſoul ſeparated from thy body, and thou ſhalt dye a ſpiritual
death, in having thy ſoul ſeparated from me. Therefore it is well obſerved by one of the Ancients, I think it is Ambroſe's obſervation; ThereAdam, In dying thou ſhalt dye, or as it is rendred, Thou ſhalt dye the death, and not ſimply, Thou ſhalt dye, becauſe the death here ſpoken of concerns both ſoul and body. Now then as Adam, and we in him, became ſubnatural death, and to a ſupernatural death.
1. To a natural death, the ſeparation of his humane ſoul from his body.
2. To a ſupernatural and ſpiritual death, the ſeparation of his ſoul for a time from the comfort of Gods preſence. Hence is it that we read, that our Saviour did not only ſuffer death in the Singudeaths in the Plural number, as if it were intimated, that there was a double death that he ſuffered, Iſa. 53.9. He made his grave with the wicked and with the rich in his death, in the Hebrew it is in his deaths in the Plural number; and this was not without ſome ſpecial Myſtery in it, as ſome Learned men conceive: yea, there is a judicious Divine that ſaith expreſly, he is perſwaded, that both kind of deaths, natural and ſupernatural, are intimated by that expreſſiHe made his grave with the rich in his deaths. Our Saviour underwent therefore a double death, a natural death and a ſupernatural death. That our Saviour ſuffered the firſt death, a natural death, a ſeparation of his humane ſoul from his body, that we do all know and believe.
ſecond death, or ſuperna
1. By a voluntary averſion from God by ſin, this was not in our Saviour, and could not be in him, his will did always firmly and inſeparably adhere to God even in the midſt of his greateſt ſufferings. It is true, this is part of the puniſhment of ſin in us, namely, that our wills are turned aſide from God, Adam voluntarily deſerting of God, this is now part of the puniſhment that is come upon him, that he is now left to himſelf, and thereupon there is an averſion of his will from God, and this is that which we call ſpiritual Death, when the will declines and turns from God, the chief Good. But this kind of death could not be in our Saviour, and the reaſon is, becauſe he that was to bear the puniſhment of all other mens ſins, muſt neceſſarily be ſuppoſed to be without all ſin himpuniſhment of ſin, ſo it is in it ſelf a ſin. Now Chriſt ſo bears the puniſhinheſion. Chriſt hath the guilt of our ſins laid upon him by way of impuinheſion.
2. The ſoul may be ſaid to be ſeparated from God in a way of deprivation, namely, when the ſoul is deprived of the comfort of Gods love and preſence. Now this our Saviour did undergo, he
comfort of his Fathers love and preſence for a time, as we ſhall ſhew more herePſal. 88.14. Lord, why caſteſt thou off my ſoul? why hideſt thou thy face from me? This is ſpoken in the letter in the perſon of Heman; but Learned men conceive, that Chriſts ſufferings are here repreſented to us under theſe expreſſions: Lord, why hideſt thou thy face from me? Gods face was hid from Chriſt for a time, that ſo it might not be hid from us for ever. And this was the ſpiritual death that our Saviour underwent, not a death in ſin, which we are all ſubject to; not any averſion of his will from God, but deſertion of God in point of comfort; to be deſerted and forSaviour was, is in ſome ſenſe the ſpiritual death of the ſoul. It is a good ſpeech of one of the Ancients: That is not death ſo properly that ſeparates the ſoul from the body; but that is moſt properly death, which ſeparates the ſoul from God. God is life, life it ſelf; he therefore that is ſeparated from God muſt needs be dead; as the body lives from the ſoul, ſo the ſoul, ut beatè vivat, that it may live happily, muſt live from God. Hence are thoſe expreſſions of Auſtin: The life of the body is the ſoul, but the life of the ſoul is God; the body dyes, when the ſoul recedes from it, and the ſoul dyes, when God recedes from it. Therefore when our Saviour was ſo far forſaken and deſerted of God for our ſakes, as to have no ſenſible taſte of his love and favour for a time, in this ſenſe he underwent ſpiritual and ſupernatural death for us.
6. The ſixth Particular which follows upon this is, That our Saviour taſting of ſupernatural death for us, he did in ſo doing undergo the very
pains of Hell for us. Hence are thoſe expreſſions, Pſal. 116.3. The ſorrows of death compaſſed me, the pains of hell got hold of me, I found trouble and ſorrow. So likewiſe, My ſoul is heavy to the death, Mat. 26.38. It is a great expreſſion which we have,
Act. 2.24. Having looſed the pains of death, or the ſorrows of death. The Greek word properſorrows of a travailing woman, and what were theſe ſorrows? Thoſe which he had in the Garden, when he was in his Agony, and when he ſweat drops of blood, and thoſe which he had upon the Croſs, when he cryed out, My God, my God, why haſt thou forſaken me? Theſe are calſorrows or pains of death, but indeed they were the ſorrows or pains of Hell; and therevulgar Latin renders it, the pains of hell, becauſe in theſe ſorrows our Saviour did not only taſte of the ſorrows of natural death, but he alſo taſted of the ſorrows of ſupernatural death, that is, of the pains of Hell. Hence is it, as Learned men have obſerved, That the ſufferings of Chriſt, and thoſe great ſorrows that he underwent, are ſet forth in ſuch a variety and multitude of exScripture, that ſometimes they are ſet forth by the grave, by darkneſs, ſometimes by the land of oblivion, ſometimes they are called wounding, killing; ſometimes they are ſet forth by his being forſaken, forſaken of his friends, of his kindred, yea of God himſelf: ſometimes they are called debts, afflictions, tempeſts, ſolitude, priſon, cuting off, abjection, treading under foot; all which, and many more which the Scripture is full of, ſets forth thoſe moſt perfect, conſummate, and compleat ſorrows and pains which our Saviour did ſuffer and undergo for our ſake. In Pſal. 22. which is
Prophecy of Chriſt, and a deſcription of his ſufferings, we have theſe ſufferings notably ſet forth, in verſ. 1. My God, my God, why haſt thou forſaken me? and verſ. 14. I am poured out like water, all my bones are out of joynt, my heart is like wax, it is melted in the midſt of my bowels, my ſtrength is dryed up like a potſherd, and my tongue cleaveth to my jaws, and thou haſt brought me into the duſt of death. He that thinks this is ſpoken of ſome ordinary ſufferings, which are common to other men, muſt needs have a very ſlender conſideration of theſe things, certainly they are more than common ordinary ſorrows that drew ſuch expreſſions from our Saviour, in whoſe perſon here the Pſalſupernatural death, he did undergo the pains of Hell for us. Now that I may unfold a little more partipains and torments of Hell for us, I muſt do it in ſome particular Propoſitions, and I would ſpeak of this a little for theſe two ends.
1. That we might more fully underſtand what it was that we deſerved by our ſins.
2. That we might admire the love of Chriſt ſo much the more, that he ſhould ſuffer ſuch pains and torments for us, that we might be delivered from them.
1. Our Saviour ſuffered the greateſt and moſt inexpreſſible dolors, anxieties, and perplexities in his mind for us, and yet without ſin: no ſorrows were ever like to his ſorrows. Hence is that exMark 14.33. He began to be ſore amazed,
or, He began to be afraid and grievouſly troubled. The firſt word properly ſigniſtruck with fear, or to be aſtoniſhed with
fear, our Saviour was as a perſon aſtoniſhed: this is the proper import of the word. This amazement, as we expreſs it, was ſuch a paſſion as was ſtirred up in our Saviour, by which (from the ſudden commotion of all the faculties of his Soul) he was as a perſon aſtoniſhed, all over in a fear, aſtomind by ſome ſudden and vehement commotion from ſome terrible object, may be ſo occupied and taken up, that there may not be the free exerciſe of the thoughts for the preſent, and yet this without ſin: this was the caſe of our Saviour, he was like a perſon aſtotorrent of Divine wrath that he ſaw ready to break in upon him.
2. The ſecond word uſed by the Evangeliſt is, He began to be amazed, and very heavy. This word is well rendred by our Tranſlators, very heavy; for I find that Phavorinus renders the Subſtantive,
of ſoul, He began to be amazed, and very ſad. Now concerning this fear and this grief that our Saviour underwent, I ſhall ſpeak more par
Learn from hence in the firſt place, how great an evil ſin is, nothing ſhews more clearly what an evil ſin is, than thoſe great ſorrows and ſufferings of our Saviour, that God ſhould caſt ſo innocent
Surety, and took upon him the guilt of our ſins, into ſuch great ſorrows and inexpreſſidolors both in ſoul and body, this ſhews what an infinite evil ſin is, and how much God hates it, and what it is that we deſerve by it. We may ſlight ſin, and think it a light and trivial thing; but O let us ſtand by the Croſs of Chriſt a while, and ſee what it was that the Son of God and God ſuffered in our nature: conſider what grief, what anguiſh, what trouble and perplexity of ſoul he underwent, and then we ſhall ſee that God doth not look upſlight and trivial thing whatever we may do. Would God have expoſed his own innocent Son who was ſo near to him, who was ſo tenderly beloved by him, who always pleaſed him, and who never offended him, to ſo much ignominy, to ſo much contempt and ſhame, to ſo much pain, grief, and ſorrow, had he not hated ſin infinitely, had not his ſoul been infinitely ſet aſoak our hearts in the meditation of Chriſts ſufferings, to take a turn at the Croſs of Chriſt, and behold the Son of God incarnate made a ſpectacle to men and Angels, and bearing the wrath of God to ex
Learn from hence what remains ſtill to be ſuf
Ʋnbelievers, thoſe dolors, thoſe ſorrows,
thoſe torments of ſoul and body; that death which Chriſt hath not ſuffered for them remains ſtill to be ſuffered by them in their own perſons, for the ſentence of the Law muſt take place: therefore unleſs thou have ſuffered in a ſurety, thou art liable to ſuffer in thy own perſon; the ſentence
In dying thou ſhalt dye, dye nuturally and dye ſpiritually, taſte of natural and ſupernatural death; therefore unleſs thou have ſuffered this in a ſurety, thou art liable to ſuffer this in thy own perſon. Now all Unbelievers, who are guilty either of poſitive, or negative unbelief, have no part in Chriſt or his ſufferings.
1. They who are guilty of poſitive unbelief, ſuch as reject Chriſt, and will have nothing to do with him, as they ſaid, We will not have this man to reign over us, theſe have nothing to do with Chriſt and his ſufferings.
2. Such as are guilty of negative unbelief, ſuch who do not believe on Chriſt, who do not cloſe with him, who do not embrace him by a lively faith, all ſuch have no part in Chriſt and in his ſufferings; therefore it neceſſarily follows, that that which Chriſt hath not ſuffered for them, reJoh. 3. ult. He that believeth not on the Son ſhall not ſee life, but the wrath of God abideth on him. O how ſhould this make every ſoul of us to tremſting of it is not taken away? Or canſt thou bear the fear of ſupernatural death, to have thy ſoul ſeparated from God for ever? If thou haſt not a part in Chriſt and in his death, thou art liable to both theſe, to the terrours of natural death, and to the terrours of ſupernatural death. O let us not think it an indifferent thing, whether we get a part in Chriſt yea or no; certainly God did not put his innocent Son to ſuffer all theſe things, we have heard of, in vain; and certainly, if the Goſpel be true, Chriſt hath ſuffered all
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
I Come now to ſpeak particularly of that which was formerly mentioned in the general, and here we ſhall ſhew
1. How it was that our Saviour ſuffered fear, and what the fear was that he underwent.
2. I ſhall ſhew how it was that he ſuffered grief, becauſe theſe are the two things which the Evangeliſt inſiſts upon in the Text formerly menMark 14.33.
1. Our Saviour was afflicted with ſore fear, yea he was even overwhelmed and oppreſſed by fear, yet without ſin: hence is that expreſſion of the ApoHeb. 5.7. He was heard in that he feared.
But here it may be ſaid,
fear that our Saviour was ſtruck with, when he is ſaid to be amazed with fear, or aſtoniſhed with fear?
I anſwer,
fear or horror of Divine wrath due to us for our ſins. Certainly it was not a corporal death that our Saviour feared ſo much; many of the Martyrs, by the Grace they had recorporal death; much more may we ſuppoſe, that the perfect and conſummate Grace that was in the heart of our Saviour, would have carried him above the fear of a natural death: but it was the
Father, if it be poſſible, let this cup paſs from me. What was this cup? Certainly the cup of Divine wrath, as I may ſhew you more hereafter: this then was that which our Saviour feared, the wrath of God. Fear, ſays a Learned man, was caſt into the humane nature of our Saviour, which being a creature, fear might poſſeſs it, leſt it ſhould be ſwallowed up of an angry God, who did exact as much as rigid juſtice ought or could require from ſo great a perſon who was the Surety or Ʋndertaker. Our Saviour knew right-well that he was to bear, not the guilt of one or two or a few ſins, not the guilt of ſome leſſer ſins only, but the guilt of the greateſt ſins; he knew that he was to bear the guilt, not of the ſins of ſome of the Elect only, but the guilt of all the ſins of all the Elect; what a torrent then, or ſea rather of wrath muſt our Saviour needs ſee coming on his moſt holy Soul, when the wrath of God, which was due for the ſins of all the Elect, was like to come upon him at once? Well therefore might he be afraid. If it be poſſible for Satan to aggravate and blow up the guilt of a little ſin (as we would account it) in the eye of a mans conſcience, ſo as it ſhall ſeem the greateſt ſin in all the world, as certainly he can, and thoſe that have to do with troubled conſciences, know how often he doth it, and ſuch a ſin is ready to make a ſoul to defear in this caſe. Neither is it to be wondred at, that our Saviour ſhould be thus ſtruck with fear and aſtoniſhment, if we conſider that Chriſt did not only take our nature, but he took the infirmities of our nature, namely, ſuch as were inculpable and without ſin, and he alſo aſſumed our natural affections, as grief, ſorrow, and the like. It is natural to the creature to fear and tremble at the ſight and preſence of an angry God: thus we read how the rocks clave in ſunder, and the mountains have trembled when God hath ſhewn forth the terribleneſs of his Majeſty; and it is natural to men, when any terrible object preſents it ſelf, and ſome evil approaches, although it be not as yet inflicted, eſpecially when ſome ſuch evil approches, as is greater than a mans ſtrength, to fear and be aſtoniſhed: thereverity and truth of our nature in him, and having the verity and truth of humane paſſions in him, yet without ſin, having the moſt terrible object that ever was, ſet before him, and that which would have been too great for him to bear, had he been but meer man, and that is the wrath of the great God due to the ſins of all the Elect, well might he be aſtoniſhed and fear.
2. Our Saviour was oppreſſed with grief and ſorrow as well as fear. Fear is ſuch a paſſion as ariſeth from ſome imminent or impending evil, grief is a paſſion that ariſeth from ſome preſent or inflicted evil. Fear is the expectation of ſome ſuture evil, grief is that which ariſeth from the ſenſe of ſome preſent evil. Now our Saviour had not only fear, but grief; he felt that in his moſt
holy Soul which was cauſe of greateſt grief and ſorrow to him. This is ſet forth by the Evangeliſt Matthew, Mat. 26.37.
He began to be ſorrowful and very heavy. He began to be grieved and very heavy. The Greek word is a full and a ſignificant word. The Criticks in the Greek Tongue render it by other words, which ſignifie to be in an agony, to be very much grieved. Our Saviour was in an agony of ſorrow, oppreſſed and overwhelmed with ſorrow; and therefore it follows in the next words, He began to be grieved, and very heavy, and he ſaid to them, that is, to his Diſciples, My ſoul is exceeding ſorrowful. So great was our Saviours ſorrow, that he could not contain himſelf, he muſt needs vent his ſorrow, by telling it to his Diſcivent for his ſorgreat his ſorrow was, he ſaith to them, My ſoul is exceeding ſorrowful. There are many holy Souls that will bear great ſorrows, and undergo many burdens and temptations, and yet declare them unto none. Certainly, had our Saviours ſorrows been but common and ordinary, he would not have comMy ſoul is exceeding ſorrowful. My ſoul is ſorrowful on every ſide, ſo the word properly ſignifies, my ſoul is environed or compaſſed about with ſorrow, ſorrow and grief poſſeſs me all over. Yet that is not all, but he adds farther, My ſoul is exceeding ſorrowful, even unto death. So great was his grief and ſorrow before he came to the Croſs, and the ſufferings that he underwent there, that the greatneſs of his
power of the Divinity to ſupport him, the ſtrength of his ſorrows in the Garden, before he came to the Croſs, might have taken away his natural life. He ſaith, his ſoul was heavy to the very death. We ſee how many are killed with grief, when grief and ſorrow riſes to a great height, many have had their natural ſpirits ſuppreſſed, and dyed away under it. Now our Saviours ſorrows did far exceed the ſorrows of all other men: yea, if all mens ſorrows were put together, our Saviours ſorrows exceeded them all; and the reaſon is, becauſe he ſuſtained the perſon of all the Elect, and he bare the puniſhgreatneſs of his ſorrows might have ſunk him, and brought him down to death; but having other things to ſuffer upon the Croſs, beſides thoſe things he ſuffered in the Garden, he was not ſordeath abſolutely, that is, not ſorrowdye in and by thoſe ſorrows; but yet he was ſorrowful next to death, ſetting aſide death it ſelf, his ſorrow and grief in the Garden was ſo great, as it could not have been greater, even in death it ſelf, My ſoul is ſorrowful unto death.
Thus I have ſhewed how our Saviour ſuffered a great deal of anxiety and perplexity in his mind in reſpect of fear, in reſpect of grief; but this is only in general. But to come a little nearer the matter, and the thing it ſelf.
2. Our Saviour conflicted with the ſenſe of Gods wrath in his ſoul. I have ſhewed how he
anxiety, perplexity, and grief in his mind. Now I ſhall ſhew how the great ſorrows our Saviour underwent did ariſe from the conflict he had with Gods wrath in his ſoul, Mat. 26. Father, if it be poſſible, let this cup paſs from me. What cup was this? Truly the cup of Divine wrath. The cup of God is the wrath of God,
Calix Dei, ira Dei eſt, ira Dei ju and this is the cup our Sapart of the puniſhment that is due to us for our ſins, yea it is a principal part of the puLuther: The greateſt temptation of all others, is that temptation by which God is ſet in direct oppoſition to a man, and appears contrary to him.
Quâ Deus contrarius homini ponitur. This temptation, ſaith he, is an unſupportable temptation, and is properly Hell it ſelf, and no man can tell how great this temptation is, but he that hath felt it. Now when a man is under the ſenſe of Gods wrath, he apprehends God to be contrary to him, and to be ſet in direct oppoſition againſt him, and as was ſaid, this is part of the puniſhment that is due to us for ſin. Obſerve what is ſpoken to this purpoſe, Rom. 2.8, 9. But to hem that are contentious, and obey not the truth, but obey unrighteouſneſs, indignation and wrath, tribulation and anguiſh, upon every ſoul of man that doth evil. The Apoſtle is here ſpeaking what is the puniſhment that ſhall come upon men for ſin, now he deſcribes it by
Indignation and wrath, tribulation and anguiſh. Now by theſe expreſſions, indignation and wrath, tribulation and anguiſh, I conceive the Apoſtle doth not only intend the effects of Divine wrath, all the miſeries that ſhall be laid upon the damned, as the effects of Divine wrath; but he alſo intends the impreſſion of Divine wrath upon the conſcience of the ſinner: and therefore he expreſſeth it by ſo many words that intimate ſo much, indignation and wrath, tribulation and anguiſh: theſe words plainly intimate the horror and anguiſh that ſhall be upon the ſpirit of the damned, and whence doth this tribulation and anguiſh ariſe? certainly from the fenſe of Gods wrath. When our firſt Parents had ſinned, God appeared to them as an angry God, in an angry manner: to Adam he ſaith, Haſt thou eaten of the tree whereof I ſaid thou ſhalt not eat? and to the Woman he ſaid, What is this that thou haſt done? Both theſe are expreſſions of angreat and deep apprehenſions faſtJuſtice of God armed with revenge againſt us for our ſins, he ſaw the Juſtice of God ready to take hold on him as our Surety, who had taken upon him the guilt of our ſins. There is a Learned man, who is no friend to the Soul ſufferings of Chriſt, but makes it his buſineſs to oppoſe them, that yet in diſcuſſing that argument, is at laſt brought to this confeſſion: Chriſt, ſaith he, in his ſufferings
had a preſent ſight of the Divine Majeſty, ſitting as it were in Judgment, and armed with the infinite power of Divine Juſtice to avenge the ſins of men. This is the confeſſion of an Adverſary that oppoſes the Soul-ſufferings of Chriſt. Now they which do aſſert the Soul-ſufferings of Chriſt do only add thus much more, That Chriſt did not only ſee Gods wrath that was due to us for our ſins, but he taſted of it, and felt it, and conflicted with the ſenſe of it; for to what purpoſe ſhould he ſee it and not feel it? Or how could Chriſts ſeeing the weight of Divine wrath that was due to us, and not bearing it, have expiated and taken away the guilt of our ſins? The ſenſe of Divine wrath was that which was due to us as the puniſhment of ſin; for the Law ſaith, Curſed is he that continueth not in all things. Now the Curſe is a certain token of loathing and deteſtation in the perſon who is the Author of it: the Curſe ſpeaks utmoſt diſpleaſure in him that pronounceth it. No man curſeth another, but he that hath the utmoſt diſpleaſure againſt him; Chriſt therefore being our Surety, we muſt ſuppoſe that he did conteſt with the utmoſt diſpleaſure of God, ſo much as a finite nature, ſupinfinite Perſon, could undergo. Hence is it, that we read of our Saviours being in an agony, Luk. 22.44. Being in an agony he prayed more earneſtly, and his ſweat was as it were great drops of blood, falling down to the ground. This is a great Text to ſet forth the ſufferings of our Saviour, and therefore we muſt a little ſpeak to it: and here we have two things to be conſidered.
1. The Agony it ſelf.
2. The Effects of it, it made him ſweat great drops of blood falling down to the ground.
1. We have the Agony it ſelf,
Being in an agony. The Greek word fear and terror that is apt to come upon ſuch as are entring into battel, and going to fight for their lives. I ſay, it properly ſignifies the fear that comes upon Combatants, when they are goconflict with Divine wrath, and this put him into this agony; for, to ſuppoſe that Chriſt ſhould be in ſuch an agony meerly from the fear of natural death, is a thought moſt unworderogatory to his honour, whenas we read of ſome of the Martyrs that have gone rejoycing and triumphing to the very flames: therefore it was not the fear of the pains of a natural death (far be it from us ſo to think) no it was the pains of ſupernatural death, the wrath of God he was now conflicting withal, that brought him to this agony and conflict. Now in every conflict there is ſome perſon or thing that doth oppoſe; where there is nothing to oppoſe or ſtruggle with, there can be no conflict; thereagony, we muſt ſuppoſe, that there was ſomething that did opaverſe and contrary to him; contrary to him, though not conſidered as in himſelf, for ſo he was always moſt pleaſing to him; but he ſaw his Father averſe and contrary to him as he was our Surety, and as he had voluntarily taken upon him the guilt and puniſhment of our ſins; he ſaw that God, as he was a juſt and a righteous God, ſo he was now about to avenge the ſins of all the
agony our Saconflicting with the ſenſe of Gods wrath, God oppoſing his Juſtice and ſetting it in battel-aray againſt the ſons of men, in behalf of whom he was now to be a Surety, and to take upon himſelf what they ſhould have undergone, this was the agony it ſelf.
2. We have the Effect of this Agony, it made him ſweat drops of blood: His ſweat was as it were great drops of blood falling down to the ground.
ſweat was as it were clods of blood, ſo the Greek word properly ſignifies.
1. Conſider his ſweating blood, this was certainpreternatural; for when is it that we have heard of mens ſweating of blood? and if any ſuch thing hath ever been heard of, this is ſome rare acci
2. That it ſhould be great clods of blood, this certainly was moſt extraordinary, and what doth this ſhew us, but that all the powers of Nature were ſhaken, and the utmoſt ſtrength and vigor of the Humanity, and that ſupported by the Divinity too (for what was there that could have cauſed ſuch a defluxion of clods of blood from our Sagreat, immenſe, unconceivable, and inexpreſſible wrath of his Father, that put him into this agony, and drew theſe
powers of nature in him. O who can think of theſe things as he ought to do, and not be aſtoniſhed with the conſideration of the infinite evil that is in ſin that coſt our Saviour ſo dear? Hence alſo it was, that he needed the viſible preſence of an Angel to comfort him, Luk. 22.43. There appeared an Angel ſtrengthening him. Certainly, theſe ſorrows muſt needs be the greateſt ſorrows, that our Saviour himſelf ſhould need the preſence and help of an Angel to comfort him. We read of many of the Martyrs, who had far leſs grace than our Saviour, that were carried through their ſufAngel to comfort him: therefore we muſt ſuppoſe, that our Saviours ſufferings were far other kind of ſufferings than the ſufferings of any of the Marſenſe of Gods wrath in his ſoul, that put him into this agony, he conflicted with Divine wrath oppoſing it ſelf againſt him. Hence is that expreſſion,
Pſal. 110. ult. He ſhall drink of the brook in the way, He ſhall drink of the torrent in the way. Chriſt drank of the torrent of Divine wrath, he drank of the torrent of the Curſe of the Law, all the Curſes of the Law did meet upon him at once. He did not only drink of the Cup of Gods wrath, but he drank of the torrent of Divine wrath, the wrath of God flowed all over him, yea it entred into his very ſoul. Hence is that expreſſion, Iſa. 53.10. It pleaſed the Lord to bruiſe him, he hath put him to grief. It was not the Jews only that did buffer and bruiſe him, but the Lord
bruiſe him, he put him to grief; it was ſomething immediate from God himſelf. The ſenſe of Gods wrath was impreſſed on the humane Soul of our Saviour, by God himſelf.
But it may be ſaid, How could this be?
I anſwer, Conſider, Chriſt in himſelf,
innocent and a juſt perſon, conſider him as he was the Son of God, ſo he was always belo
But then conſider him as a common Perſon, as our Surety and
Ʋndertaker, as one that had voinjury is done to a perſon that will voluntarily and of his own accord take ſuch or ſuch a thing upon him. If a perſon that was free and diſingaged before, will take upon him to pay anothers debt, his own ingagement makes him liable and reſponLaw, the Juſtice, and Wrath of God had nothing to do with Chriſt, conſidered in himſelf,
Learn from what hath been opened, to fear and tremble at the thoughts of Gods wrath. O if our Saviour that had no ſin of his own, but only bare the guilt of our ſins, did fear and tremble at Gods wrath; if he were amazed and aſtoniſhed at it, if he complained, That he was poured out like water, That all his bones were out of joynt, That his heart was melted within him as wax, many ſuch like exPſal. 22.13, 14. I ſay, if our Saviour complains ſo bitterly in the appreDivine wrath, well may it become us to fear and tremble at it, Pſal. 90.11. Who know: the power of his anger? according to his fear, ſo is his wrath. How wilt thou do, poor ſinner, to bear that wrath which made Chriſt himſelf to tremaſtoniſhed at the thoughts of this wrath; if Chriſt was afraid of it, well mayſt thou be afraid of it. O conſider it, what will it be for a poor guilty ſinner to meet an angry God, laden with the guilt of all his ſins? If Chriſt did labour ſo much under the burden of Divine wrath, as that the apprehenſion of it made him ſweat drops of blood, although he had the power of the God head to ſupport him under his ſufferings, how wilt thou, a poor clod of earth, be able to ſtand under it?
Learn, That it is impoſſible for Sinners who
If theſe things be done in the green tree, what ſhall be done in the dry? Chriſt was as the green tree, he had no ſin of his own, he was only our Surety, and bare the guilt of our ſins. Now if the wrath of God burnt ſo hotly upon him, who was but as the green tree, what will become of ſinners that have ſo many ſins of their own, who are as the dry tree, fit ſuel for the wrath of God to kindle upon? The wrath of God had found nothing in Chriſt to faſten upon, or take hold of, had not Chriſt voluntanature and lives which renders them fit fuel for Divine wrath to work upon? Certainly, if Chriſt himſelf that was only a Sinner by imputation, that took upon him other mens ſins, but had no ſins of his own; if Chriſt that was a Surety only, did not eſcape the dint of Divine wrath, we who are the true offenders, the true and proper offenders and tranſgreſſors of the Law, are not like to eſcape this wrath, unleſs we get a diſcharge from the guilt and puniſhment of our ſins through the ſufferings and Satisfaction of Chriſt. In the ſufferings of Chriſt we may ſee clearly and plainly, as in a glaſs and miroir, what it is that ſin deſerves, and what it is that we muſt undergo, unleſs we have a part
Merit of what he hath ſuffered, that we can hope to eſcape what he himſelf hath ſuffered, and we deſerve to ſuffer.
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
I Come now to a third Particular, to ſhew how it was that Chriſt ſuffered the pains and torments of Hell for us.
The third Particular is this: That our Saviour ſuffered ſpiritual dereliction and deſertion in his Soul in point of comfort. This is a ſublime Argument, and requires our moſt diligent attention. Divines obſerve, That Chriſt began to taſte of the Cup of Gods wrath in the Garden, where he confully off in his ſufferings upon the Croſs, in that which is commonly called his dereliction, and being made a curſe for us. In theſe two things, Chriſts dereliction or ſpiritual deſertion, and his being made a curſe for us, the top of his ſufferings doth conſiſt, all the reſt of his ſufferings were as it were preparatory to theſe two, his dereliction and his bemade a curſe.
That which I am firſt to ſpeak of is his dereliction or being forſaken of God. That our Saviour ſuffered this dereliction or ſpiritual deſertion appears from thoſe words of his upon the Croſs, where he crys out, My God, my God, why haſt thou forſaken me? Mat. 27.46. This dereliction is part of the pupains of Hell, and by ſuffering them, made ſatiſdereliction or deſertion is one part of the pains of Hell. The pains of Hell, or the miſeries of the damned are commonly thus diſtinguiſhed: There is that which they call the pain of loſs,
pain of ſenſe. The pain of loſs is the want of bleſſedneſs, or elſe it is the privation of the beatifical reward. Other School men deſcribe it more largely thus: The pain of loſs is the want of that perfection which men were capable of, and is brought upon them by reaſon of ſin. Now in this pain of loſs the damned are deprived of all good things, they are deprived of all peace, all joy, all comfort, all ſolace and refreſhment, they are deprived of the fellowſhip of the Saints and Angels; but amongſt all the pains of loſs which the damned undergo, the greateſt of all is the want of the ſight of God; and therefore ſome of the School-men deſcribe the pain of loſs only by this,
That it is a deprivation of the Divine viſion and fruition: not but that the damned are deprived of all other comforts and good things, but the ſight and fruition of God comprehends all the reſt; being deprived of the ſight and fruition of God, the chief good, they muſt neceſſarily be departicular goods. Now this deprivation of the ſight of God being part of the puniſhment that is due to us for our ſins, this pain of loſs our Saviour underwent for us in his dereliction and deſertion. His humane ſoul was deprived of that clear ſight and viſion of the Deity for a time. We by ſin deſerved to be deprived of the ſight of God, and Chriſt in his dereliction
Divines are wont commonly to ſay, That Chriſt, from the moment of his conception, had the ſight of God, his humane ſoul being immeDeity, Chriſt from the very moment of his conception had the ſight of God. Now for our Saviour, who had known experiſweet the comfort of his Fathers face had been, and had lived all his days under the warm beams and influences of the Divinity, and had had his ſoul all along refreſhed with the ſenſe of the Divine preſence, for him to be left in that horror and darkneſs, as to have no taſte of comfort, no glimpſe of the Divinity breaking in upon his humane ſoul, how great an affliction muſt that needs be unto him? This ſpiritual dereliction (as was formerly hinted) which our Saviour underAdam had ſinned, he was driven out of Paradiſe, he was baniſhed out of the preforſaking God, God forſook him, and withdrew himſelf from him: now that dereliction which we deſerved in Adam, Chriſt ſuffered for us. Hence is that of Cyril: When Adam had tranſgreſſed the Divine commandment, humane nature was forſaken of God, and made ſubject unto the curſe and to death. Now theſe words of our Saviour, when he crys out, My God, my God, why haſt thou forſaken me? are the words of Chriſt, manifeſtly diſcharging or paying that debt of dereliction that was come upon us by means of ſin, and pacifying God this way. Hence alſo is that expreſſion of another of the Ancients:
Chriſt was deſerted with them who were deſerted, and Chriſt paid the tribute for that nature which he had aſſumed; that is, Chriſt
debt, Chriſt was forſaken with us who were forſaken, that ſo Divine grace and favour might return again to us; the face of God was hid from him for a time, that ſo it might not be hid from us for ever.
Now if it be asked, But what was this dereli
1. Shew negatively what it was not; and
2. Poſitively and affirmatively what it was.
1. What it was not. It was not a diſſolution of the union of the two Natures. The union of the two Natures in Chriſt continued notwithſtanding this his dereliction; for if the perſonal Union of the two Natures had been diſſolved, if it had not continued in the time of the ſufferings of Chriſt, then it would have followed, that it was not God that was the Perſon that ſuffered, and ſo the merit and efficacy of Chriſts ſufferings would have been enervated, and taken away; but the Scriptures tell us, That it was God that redeemed the Church with his own blood, Act. 20.28. the Perſon ſuffering was God, though it was in our nature that he ſufferthey crucified the Lord of glory, 1 Cor. 2.8. the Perſon ſuffering was God, although it was in and by the fleſh that he ſufferJoh. 6.51. I am the bread that came down from heaven, if any man eat of this bread he ſhall live for ever, and the bread which I ſhall give is my fleſh, which I will give for the life of the world. The fleſh which is given for the life of the world, it is the fleſh of the Word, the fleſh of the ſecond Perſon in Trinity, The Word was made fleſh, Joh. 1.14. that perſon who is called the Word, the ſecond Perſon in Trinity, who came down from heaven by his Ingave that fleſh for the
life of the world. The Word is the Perſon who takes fleſh; the Word, the ſecond Perſon in Trifleſh, is not disjoynhis fleſh ſtill, The bread which I will give is my fleſh, which I will give for the life of the world. The Word, the ſecond Perſon in Trihis fleſh, whilſt he ſuffers, it was the fleſh only that was capable of ſuffering; but the Word, the ſecond Perſon in Trinity, ſtood reone with it in the bond of perſonal Union; therefore it is ſaid, 1 Pet. 4.1. Chriſt ſuffered for us in the fleſh. It is a remarkable expreſſion, Chriſt ſuffered for us in the fleſh, the perſon ſuffering is Chriſt, the Son of God, though it was in the fleſh, in the Humanity, that he ſuffered: the humane nature is only capable of ſuffering; but yet the perſon of the Son of God was united to that nature, in the time when he ſuffered, there was no diſſolution of the union of the two natures.
dereliction was not by the diſſolution of the Ʋnion, but by the ſubſtraction of Viſion, as one of the Ancients ſpeaks.
2. This dereliction or deſertion of our Saviour was not a deſertion in point of grace. Chriſt had all along the ſame preſence of Divine grace with him, to carry him out to all acts of obedience. There was no failure as to any one act of obedience in Chriſt. If Chriſt had been deſerted in point of grace, and any one act of obedience had been interrupted, then his obedience had not been perfect and compleat; and if his obedience had not been perfect and compleat, it had not been ſuch an obedience as the Law requires and acCurſed is he that continueth not in all things that are written in the book of the Law to do them. There muſt not be the doing of ſome things only which the Law requires, but there muſt be the doing of all things, and that to the end of a mans life, if a man gives that obedience which the Law will accept; and therefore we muſt ſuppoſe, that there was not the leaſt interruption in any one act of obedience in our Saviour, no, he was obedient unto the death, as the Apoſtle expreſPhil. 2.8. He was obedient unto the death, even the death of the croſs: his obedience ran throughout his whole life, and it extended it ſelf to the very end and laſt period of his life, He was obedient unto the death.
3. It was not deſertion in point of ſupport, Chriſt was not ſo deſerted in his ſufferings, as not to be ſupported under them. Hence is that of one of the Ancients:
Derilictus fuit, non per miſeriam,
Leo.Chriſt was forſaken, not in reſpect of miſery as to himſelf, but out of mercy towards us; Chriſt was forſaken, not by the loſs of Divine help, but in his being left to dye, unto which he was determined by the forcknowledge of God. Chriſt had ſupportation in his ſufferings, otherwiſe he had ſunk under them. It is true, our Saviour was not ſo ſenſible of that ſupport which he had: many of the Saints are ſupported under great tryals, ſore afflictions, and temptations that they meet with, and yet they are not always ſo ſenſible of that ſupport that is giſupport, and yet he was not ſo ſenſible of his ſupPſal. 22.1. My God, my God, why haſt thou forſaken me?
Why art thou ſo far from helping me? He was holpen of God, but yet he had little ſenſe of help, the ſenſe of ſupport was much taken from him, Why art thou ſo far from helping me, and from the words of my roaring? I cry in the day time, and thou heareſt not. Though our Saviour had indeed ſupport, yet he complains as one that had no ſenſe and feeling of it: there may be ſupport under great tryals and afflictions, and yet there may be little feeling of that ſupport; and therePſal. 102. A prayer of the afflicted when he is overwhelmed, the Saints may be overwhelmed. Then is a perſon ſaid to be overwhelmed, when he is ungreat ſorrows and ſufferings, and hath little or no ſenſe of comfort and ſupport given in to him. Thus hath it been with the Saints, and thus was it with the Head of the Saints the Lord Jeſus, he had ſupport, but yet he had little ſenſe of ſupport; the ſupport he had for it was the Divinity that ſtrengthened and corroborated him to bear all his ſufferings; therefore is it ſaid, That by the eternal Spirit he offered himſelf without ſpot to God, Heb. 9.14. It was by the power of the Deity, that he was corroborated to ſuffer what he did ſuffer, and yet he complains of the want of the ſenſe of ſup
Thus we have ſeen what this dereliction was not. It was not a diſſolution of the
Ʋnion of the two Natures, not a deſertion in point of grace, not deſertion in point of ſupport.
What then was it?
I anſwer, It was deſertion in point of comfort, dereliction in point of manifeſtation.
To underſtand this we muſt know, That in the death of Chriſts body, when his body dyed, the ſoul was ſeparated from the body, but how? not perſonally,
Non
humane ſoul of Chriſt and his body were ſeparated one from the other, but yet neither the ſoul nor the body were ſeparated from his perſon. Divines have an apt ſimilitude to illuſtrate this: A man that hath his ſword in his ſcabbard, holds it in his hand for a time, then draws his ſword out of his ſcabbard, the ſword and the ſheath are ſeparated one from the other, but neither is ſeparated from the man, the man holds both in his hands. In like manner in the death of Chriſt, Chriſts humane ſoul was ſeparated from his body, but neither was ſeparated from the Divinity, the Divinity held both: ſo that in the death of Chriſts body, the ſoul was ſeparated from the body not perſonally, but in reſpect of place. So in this of his dereliction, which was as it were the ſupernatural death of his ſoul, the Deity was ſeparated from Chriſts ſoul, but how? not perſonally, the perſonal Ʋnion remained ſtill; how then was it ſeparated? only in reſpect of operation; there was not that operaDivinity in the humane ſoul of our Saviour in a way of comfort, in a way of manifeſeparation was in point of comfort and manifeſtation,
Quaedam ibi derelictio ſuit, ubi nulla ſuit in tanta neceſſitate virtutis exhibitio, nulla majeſtatis ostenſio. Bern.Ancients after this manner: Chriſt, ſaith he, was after a ſort forſaken, when there was no viſible tendring of help to him in ſo great neceſſity; when there was no beaming forth of the Majeſty of God upon him, but the face of God, and his favour was turned away from him, becauſe of the wrath of God that was due to us becauſe
of our ſins. This then was that dereliction that our Saviour underwent, the beams of the Divinity contained themſelves as it were from ſhining forth upon the humane ſoul of our Saviour, the Diviwithdrew its rays. The Ancients and ſome other modern Learned men have many elegant expreſſions to ſet forth this dereliction of our SaSleep as it were of the Divinity; had the Divinity or Godhead exerted it ſelf in Chriſt, as it might have done, it could eaſily have prevented all ſuffering and death; therefore the Divinity ſuſpending its operations, is ſaid by the Ancients to ſleep and reſt as it were, that ſo the humane nature might be capable of ſuffering.
Paſſio Christi fuit dulcis Divinitatis ſomnus. Aug. Compreſſiſſa ſe Deitatem. Subduxit ſe ad tempus Divinitas. Sequestratâ delectatione Divinitatis aeternae.
Auſtin: The Paſſion of our Saviour was as it were a ſweet ſleep of the Divinity. Other of the Ancients have this expreſſiThat the Divinity did reſt, that is, ceaſed from its operations, it did not put forth and exert it ſelf in that way as before. Others expreſs it thus, That the Deity contained and kept it ſelf in. Others, That the Divinity withdrew it ſelf for a time. And it is an elegant expreſſion which Ambroſe hath: That the delight which the Humanity had from the eternal Divinity, was now as it were ſequeſtred and withdrawn from it. The viſion which our Saviour had before in his humane ſoul of the Deity, was now withdrawn from him, and this muſt needs be the higheſt affliction imaginable. Our Saſight and viſion of God; look as the Eſſence of our happineſs conſiſts in the ſight of God, ſo the hapGod, and for him to be deprived of the ſight of the face of his God, this muſt needs be the greateſt affliction to him; therefore doth he cry out, My God, my God, why haſt thou forſaken me? The happineſs of Chriſt, as he was man, conface of his God; and therefore for him to be deprived of the ſight of this face, muſt needs be the greateſt affliction to him. This ſubduction or withdrawing of the Divinity in point of manifeſtation, the hiding of the face of God from Chriſt, muſt needs be the greateſt affliction to him upon theſe two conſiderations.
1. Becauſe our Saviour had been inured and accuſtomed to the ſight of God, and knew what the happineſs of it was. Our Saviour had walkcountenance all his days until now; therefore is it that he ſaith in one place, That the Father was with him, and in another place, That the Father had not left him alone, and elſewhere he ſaith, That he had ſeen the Father. It is the common opinion of Divines, That Chriſt had the ſight of God from the firſt moment of his conception. Now for him that had once taſted of the light of Gods countenance, to loſe it, this muſt needs be the greateſt and moſt bitter affliction to him. The greateſt miſery we ſay is, for a perſon once to have been happy, and then to loſe his happineſs. It is not ſo much for a man that never knew what the ſweetneſs and comfort of Gods love meant, to be without it, as it is for another perſon that hath been raviſhed with the ſuavity and delights of Gods love, to be deprived of them. Now this was our Saviours caſe, our Saviour had taſted of the ſweetneſs of
happineſs was in the beatifical Viſion, and now for him to come to be deprived of it, O how great an affliction muſt this needs be! This conſideration may well put us upon this contemplation, whether the ſorrows and ſufferings of our Saviour in this reſpect did not exceed thoſe of the damned. The damned in Hell indeed want the beatifical Viſion, they have not the ſight of God for the preſent, neither are they ever like to have it, O but they never had experience what the ſweetneſs and happineſs of the injoyment of God was. It is true, the damned ſhall have their faculties much more inlarged than now they have, to apprehend what a loſs they do ſuſtain, in being deprived of ſuch an infinite good as God is, they will have greater appreheninfinite good is; but they never had an experimental ſenſe and taſte what the ſweetneſs and happineſs is that is to be found in God. But now our Saviour had this experimental taſte of the ſweetneſs, delight, joy, ſatisfaction that the ſight of God could afford to his humane ſoul; and therefore for him to be deexcellency of God was, and had the moſt familiar acquaintance with him, and yet was ſeparated from all that ſweetneſs for a time, which he had ſo lively a taſte of before.
2. This deſertion of our Saviour muſt needs be the higheſt affliction to him of all others, becauſe the humane ſoul of Chriſt had the cleareſt ſight of
humane ſoul of Chriſt, by means of the perſonal Ʋnion, was brought nearer to the Deity than ever any creaman or Angel was brought unto: look therehabitual grace that is in the humane nature of Chriſt, by means of the perſonal Union, which is the cauſe of it, doth far excel, as to meahe was man, by virtue of the perſonal Ʋnion, had a clearer ſight of God than ever any creature had. Now then for him that had ſo clear a ſight of the Divinity; that he who had his faculties inlarged to the uttermoſt to contemplate the excellency and perfection of the Deity, ſhould all of a ſudden loſe this ſight; that all of a ſudden the glorious light that had ſhone upon his ſoul all his life time before, ſhould be withdrawn, and that he ſhould be left in perfect darkneſs, what a change muſt this needs be? This was that which made him utter thoſe words with ſo much bitterneſs, My God, my God, why haſt thou forſaken me? and the manner how he utJeſus cryed out with a loud voice, My God, my God, why haſt thou forſaken me? Mat. 27.46. He cryed out with a great voice. Perſons are ſeldom wont to make any outcrys, till they come to ſome great extremity: our Saviour was now in the very top of all his ſufferings, he was now come to his greateſt extremity, and when he is in his greateſt extremity, he crys out with a loud voice, My God, my God, why haſt thou forſaken me? It was the inward grief and perplexity of his mind, as Calvin obſerves, that extorted this cry from him; and how great muſt
ſtanders-by muſt take notice of it? We read of many of the Marcommotion, we read of no ſuch out crys from them, when they were in the midſt of the flames. Now our Saviour had his heart fortified and ſtrengthened with far more Grace than any of them, God gave him grace not by meaſure, he had grace conferred upon his Humanity in the highwonted preſence of his Father withalienated from him, yea he ſaw his Juſtice armed againſt him to revenge upon him the ſins of the Elect. O this was more than a thouſand deaths.
Learn from what hath been opened, how great a pain, the pain of loſs is. Learn how great a miSaviour, that he could not contain himſelf from that bitter out-cry we heard of before, he crys out in the bitterneſs of his ſoul, My God, my God, why haſt thou forſaken me? O if Chriſt could not bear the want of the ſight of God for ſo ſhort a ſeaſon and ſpace (fowicked men at the great Day? Depart from me ye curſed into everlaſting fire. O in thoſe words, Depart from me, is the
Hell of Hell, there is not any thing worſe in Hell than this, Depart from me. Conſider alſo what the Apoſtle ſaith, 2 Theſſ. 1. Who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord. How canſt thou bear the thoughts of being ſeparated from God for ever? I often think of the expreſſion I heard from a troubled Soul: O, ſaid that perſon, I have loſt God, and muſt be ſeparated from him for ever. O can you think what a miſery it is to ſuſtain the loſs of God, and be ſeparated from him for ever? It is true, wicked men love not God, and care not for his preſence, and therefore they think it will be no great loſs for them to be ſeparated from him whom they do not love. But when wicked men ſhall come to underſtand, that there is no happineſs but in the injoyment of God, and that the laſt perfection that their Being was capable of, was to injoy him; though they love not God, yet they love themlittle thing to be ſeparated from God now, they will not think it a little thing to be ſeparated from happineſs at laſt: With thee, ſaith the Pſalmiſt, is the fountain of life, and in thy light we ſhall ſee light, Pſal. 36.9. Being ſeparated from God, they are ſeparated from light, ſeparated from joy, ſeparated from happineſs, ſeparated from every thing that is good. God, that is the chief good, makes every thing good that is ſo; (and what can be good where the chief good is abſent?) therefore this will be matter of eternal torment to loſt ſouls, that they are deſtitute and come ſhort of that happineſs which their Beings were capable of.
Here is comfort to deſerted Souls,
Chriſt himſelf
deſerted; therefore if thou be deſerted, God dealeth no otherwiſe with thee than he did with Chriſt; thou mayſt be beloved of God, and not feel it; Chriſt was ſo, he was beloved of the Faſuſpenſion of thoſe comforts and manifeſtations which ſometimes they have felt, Chriſt himſelf underwent ſuch a ſuſpenDivine comfort may conſiſt with Gods love. Thou mayſt conHypocrite, and therefore God hath forſaken me, this is the complaint of ſome doubting Chriſtians, I am a Hypcorite, and therefore God hath forſaken me: but thou haſt no reaſon ſo to conclude, there was no failure in Chriſts obedience, and yet Chriſt was forſaken in point of comfort; therefore deſertion, in point of comfort, may conſiſt with truth of grace; yea with the higheſt meaſure of grace, ſo it did in our Saviour. It is true, there is a root in us of this deſertion, ſome ſin of ours that oftentimes occaſions this deſerChriſt, Chriſt had no ſin of his own for which he was deſerted, he only bare the guilt of our ſins, and he was deſerted for a time, that we might not be deſerted for ever. But though there be that in us that may occaſion deſertion, yet this is ſome relief to us, that Chriſt hath undergone deſertion, though not for any ſin of his own, as we do; and the greateſt relief of all is, that Chriſt was deſerted, that we might not be deſerted: the face of God was hid from him for a time, that ſo it might not be hid from us for ever. Wherefore to conclude this point: If thou be one that haſt fled for refuge to the hope that
hide his face from thee for a time, but he will not hide it for ever, becauſe Chriſt hath ſuffered this part of the puniſhment due to us, he hath born that abſence of Divine comfort which thou deſerveſt to lye under for ever, Chriſt hath ſufferdereliction for us.
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
HAving ſhewed already how our Saviour unPain of loſs in his ſpiritual dereliction or deſertion, it remains that I ſhould ſhew how it was that he ſuffered the pain of ſenſe, in being made a Curſe for us. That which Divines call the Pain of ſenſe, is a moſt perfect ſenſe of the wrath of God, and all the miſeries that do attend it; it doth, I ſay,
quick and lively ſenſe of the wrath of God. Now our Saviour, in being made a curſe for us, had this perfect ſenſe of Gods wrath, and felt thoſe miſeries that do attend it, as we ſhall ſhew more by and by. That Chriſt was made a curſe for us the Scripture is clear, the Apoſtle tells us expreſly in that known Text, Gal. 3.10. That Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us. Sin was the inlet of the Curſe, and the Curſe was the puniſhment of ſin. When Adam had ſinned, the Lord ſaith to him, Curſed is the ground for thy ſake, Gen. 3.17. Now if the ground be accurſed for Adams ſake, Adam himſelf muſt needs be much more accurſed;
Adam be the cauſe why the ground is curſed, Adam himſelf muſt needs be much more
accurſed. This is more fully explained in that ſentence of the Law, Deut. 27.26. Carſed be he that confirmeth not all the words of the Law to do them. Every tranſgreſſor of the Law is curſed by the Law. Therefore if Chriſt will redeem us from the curſe of the Law, he muſt of neceſſity take upon him the curſe of the Law for us. In openSatisfaction, there are three things that are neceſ
1. To ſhew what the notion of the Curſe im
2. To ſhew how it was that Chriſt was made a curſe for us.
3. To ſhew how this could be ſo, how it was poſſible for Chriſt to be made a curſe for us, how it could be, that he that was moſt bleſſed in him
The firſt thing we are to ſpeak to is, To ſhew what the notion of the Curſe doth imply.
1. The Curſe implies diſplicency or diſpleaſure in him that pronounceth it. No man curſeth adiſpleaſure and indignation againſt him whom he ſo curſeth, Prov. 11.26. He that withholdeth corn, the people ſhall curſe him. The meaning is, he that keeps in his corn, which is a common benefit, in a time of common neceſſuy, the people will curſe him, that is, their hearts will riſe in anger and indignation againſt him. There will be a common grudge againſt ſuch a perſon: the Curſe beſpeaks diſpleaſure in him that pro
2. The Curſe implies utmoſt diſpleaſure and abhorrence in him that utters it. The Curſe doth not imply diſpleaſure in general, or ſome ſmall
diſpleaſure and abhorrence: the Curſe is a ſign of loathing and deteſtation. Perſons are not wont to break forth into curſes till their anger and indignation be boiled up to a height: Iſa. 8.21. And it ſhall come to paſs, that when they ſhall be hungry, they ſhall fret themſelves, and curſe their King and their God. Currage, when a per
3. The Curſe notes the imprecation or praying down of evil upon another. The Curſe is the imprecating all manner of evils upon another: Prov.
The curſe cauſleſs ſhall not come. The Curſe in this place notes the imprecating or praying down of evil upon another. He that prays that ſuch and ſuch evils may come upon another; if he hath no ground nor warrant for his prayer, ſuch a curſe ſhall do no harm. The School men deſcribe a curſe to be, When any one out of anger or hatred imprecates or prays down ſome evil upon a perſon, not for the good of the perſon, but for his hurt, and out of a deſire of revenge.
4. The Curſe implies actual inflicting of evil upon another, ſo far as it lies in a mans power. In a curſe there is a ſecret appetite of revenge: now he that deſires revenge upon another, would do him all the miſchief that lies in his power. This we may ſee plainly in Shimei's curſing of David, it is ſaid of Shimei, That he curſed David, and threw ſtones at him, and caſt duſt, 2 Sam. 16.13. It was not in his power to reach David at that time, and do him a miſchief, but it was in his heart to do it. It is in the nature of a curſe for a man to do a perſon whom he curſes, all the miſchief that he can.
5. The Curſe doth ſometimes ſignifie the deextermination of the thing curſed, the curſe brings deſtruction with it. When our Saviour curſed the barren fig-tree, the fig-tree did immediately wither; therefore are the curſe and deſtruction joyned together, 2 Kings 22.19. That thou ſhouldſt become a deſolation, and a curſe. And it is a full place to explain this, Deut. 28.20. The Lord ſhall ſend upon thee curſing, vexation, and rebuke, until thou be deſtroyed, and thou ſhalt periſh quickly. So that the Curſe brings periſhings and deſtruction with it: this is the notion of the Curſe in general. Now by nature we are all under the Curſe, and it is proper for us to conſider how it is that we are ſaid to be under the Curſe, becauſe Chriſt was made a curſe for us, to deliver us that were under the curſe. The Apoſtle tells us, That as many as are of the works of the Law are under the curſe, Gal. 3.10. What doth this imply? How is it that we are under the Curſe? There are theſe things implied in it proportionable to what we have heard.
1. God hath conceived diſpleaſure againſt us by reaſon of ſin, Pſal. 7.11. God is angry with the wicked every day. Every man, whilſt he is in the ſtate of nature, is in Gods account a wicked man. Though there are degrees of ſin, yet every perſon is ſo far a wicked man in Gods account, that God is angry with him. God is angry with the wicked every day: that is, God is angry with ſinners, as they are ſinners; therefore is it ſaid, That by nature we are the children of wrath, Eph. 2.3.
2. We are ſaid to be under the Curſe in this relittle diſpleaſed at us, but in that he is highly diſpleaſed with us by reaſon
utmoſt diſpleaſure and abhorrence. The wrath of God is revealed from heaven againſt all the ungodlineſs and unrighteouſneſs of men, Rom. 1.18. God proclaims it to all the world, that he is highly offended with ſinners. The indignation which God hath againſt men by reaſon of ſin (to ſpeak after the manner of men) is that which provokes him to curſe them. When Adam had ſinned, what did the Lord ſay to him? See how high his diſpleaſure riſeth againſt him, Gen. 3.17. Becauſe, ſaith he, thou haſt hearkened to the voice of thy wife, and haſt eaten of the tree of which I commanded thee that thou ſhouldeſt not eat of it. Here is a plain indication of anger. It is as much as if God had ſaid, Thou haſt tranſgreſcommand, my plain command, what follows? Curſed be the ground for thy ſake: as much as if it had been ſaid, Curſed be thou, and curſed be the earth for thy ſake. Sin, I ſay (to ſpeak after the manner of men) provokes God to give forth the curſe upon men. Thus the Lord ſpake expreſly to Cain after he had murdered his brother, Gen. 4.10. What haſt thou done? the voice of thy brothers blood crys to me from the ground, what haſt thou done? This is a ſpeech noting utmoſt diſpleaNow, ſaith God, thou art curſed from the earth: thou haſt done that which is moſt diſpleaſing unto me, and now thou art curſed from the earth, that is, I will withdraw all influences of my love and favour from thee, thou ſhalt not have the leaſt place in my love, but thou art a curſed perſon, one remain
3. We are under the Curſe, that is, we are under the denunciation of evil. God hath proAdam had ſinned, part of the Curſe was this, Duſt thou art, and unto duſt thou ſhalt return, Gen. 3.9. Here is a preſent denunciation of evil upon ſin, and the general ſentence of the Law is, The ſoul that ſins ſhall dye.
4. We are under the Curſe, in as much as many penal evils are already inflicted upon us as part of the Curſe, and part of the puniſhment that is due to us by reaſon of ſin. Sickneſs, pain, infirmity of the body, anguiſh, grief, ſorrow in the mind are part of the miſeries that we ſuffer in this life, and theſe things, materially conſidered, are part of the Curſe, for as much as if there had been no ſin, there had been none of theſe things. It was ſin that brought in ſickneſs, infirmity, pain, grief, and whatever miſeries men have experience of in this life, and theſe are part of the Curſe; and thereNew Jeruſalem is deThat there ſhall be no more curſe there, Rev. 22.3. When ſin ſhall be removed, the ef
5. We are under the Curſe, that is, we are liable to deſtruction of ſoul and body in Hell for ever, as the juſt revenge which God executes upon us by reaſon of ſin; this is in the nature of the Curſe, that it brings deſtruction with it. So that when we are ſaid to be under the curſe, the meaning is, that we are liable to the deſtruction of ſoul and body in Hell for ever. The Curſe hath not ſpent it ſelf, it hath not exhauſted all its venom, till it hath brought the ſinner to the utmoſt degree of miſery that the ſinner is capable of. Therefore when our Saviour pronounceth the ſentenco of puniſhment
damned, he expreſſeth it thus: Depart from me ye curſed into everlaſting fire, Mat. 25.41. It is as much as if he had ſaid, You are curſed perſons, the Curſe hath taken hold of you, the Curſe is come in its full power and ſtrength upon you, and there is none to deliver you from it; thereCurſe carry you into everlaſting fire prepared for the Devil and his Angels. Nothing will ſatisfie the Curſe but the utmoſt miſery and deſtruction of the ſinner, 2 Theſſ. 1.9. Who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord. That which the Curſe aims at is deſtruction. Now wicked men are puniſhed with deſtruction from the preſence of the Lord, deſtruction is brought upon them by the Curſe as the juſt puniſhment of their ſin. Though wicked men have a being ſtill in Hell, yet their well being is taken away, the Curſe takes away their well being, and brings them to the utmoſt degree of miſery that they are capable of.
The ſecond thing we have to ſpeak unto is, How it was that Chriſt was made a curſe for us. Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us, Gal. 3.10. This I ſhall endeavour to open in ſome Particulars.
1. Chriſt was made a curſe for us, in that the diſpleaſure of God and his indignation againſt us for ſin was poured forth upon Chriſt to the utSaviour began to conflict with the ſenſe of Gods wrath in his Agony in the Garden, there he ſaw the wrath of God approaching to him: But now in his ſufferings upon the Croſs, there it was that he bare the Curſe fully, there was the wrath of God fully poured out upon him. The Curſe ſpeaks anger and diſpleaſure, as we
made a curſe for us, as the Scripture affirms plainly that he was, then of neceſſity it follows, that he muſt bear Gods wrath and anger in ſome ſort or other for us.
Benedictus in juſtitia ſua, maledictus ob peccata noſtra. Aug. Maledictum eſt Deo quod odit Deus. BeAuſtin: Chriſt that was bleſſed in reſpect of his own Righteouſneſs, was yet curſed by reaſon of our ſins. Another Learned man hath this expreſſion: If Chriſt were accurſed, then was he as one loathed and abhorred. That is ſaid to be curſed of God, which God loaths and hates. Iſa. 53.3. it is ſaid there, That Chriſt was deſpiſed and rejected of men. He was cut off from the land of the living, as a perſon not fit to live, that was a ſign that he was accurſt of men. But that is not all, Chriſt was not only accurſt of men, but in ſome ſenſe he was accurſt before God himſelf. For in that Text in Deuteronomy, which I ſhall touch upon hereafhe that hangs upon a tree was accounted acaccurſt of God, not in reſpect of himſelf (as I ſhall ſhew more hereafter, when I come to ſhew you how this could be, that he that was moſt bleſſed could be made a curſe) but in reſpect of us, whoſe ſins he bare. Yet Chriſt in reſpect of us the guilt of whoſe ſins he bare, was accurſt of God. The Apoſtle tells us, that Chriſt was made a curſe, Who hath redeemed us from the curſe of the Law, being made a curſe for us, Gal. 3.10. If Chriſt were made a curſe, of whom, or by whom was it that he was made a curſe? Of his Father certainly. He that made him ſin for us, made him alſo a curſe for us. Now who was it made him ſin for us? That was God himſelf; ſo the Apoſtle tell us,
Cor. 5.20. He hath made him to be ſin for us. He that might be made ſin for us, might be made a curſe for us. Chriſt was made ſin, therefore he was made a curſe; and it was God that made him ſin, therefore God that made him a curſe. If Chriſt then were made a curſe by God himſelf for us, then he was not only accurſed before men, and in the ſight of men; but as he was our Surety, and as he bare the guilt of our ſins (though he were an innocent perſon in himſelf, and as conſidered in himſelf always beloved of God) he was accurſed by him by whom he was made a curſe. That which alſo confirms this, is this conſideration, That Chriſt was made a curſe for us, as undergoing that puniſhment the Law exacted, ſo the Apoſtle teaches us, He hath redeemed us from the curſe of the Law, being made a curſe for us. If therefore Chriſt be made a curſe in conformity to the Law, he muſt ſuſtain that Curſe that the Law threatens and will inflict. Now this is certain, that the wrath of God is comprehended in the curſe of the Law; for what is the curſe of the Law? The curſe of the Law is this, Indignation and wrath, tribulation and anguiſh upon every ſoul of man that doth evil, Rom. 2.8, 9. Therefore if Chriſt bare the curſe of the Law, he muſt of neceſſity bear the ſenſe of Gods wrath in his ſoul for us. Neither let us wonder at this, That Chriſt, as to his own ſenſe and apprehenſion, ſhould be as a perſon loathed and abhorred of God for our ſakes, who was always beloved of God in himſelf; but let us rather wonder at the greatneſs of our ſins, that he that was ſo dear to God in himſelf, ſhould yet be made the object of his wrath and indignation, and be dealt withal, as if he were a perſon hated
expiate the guilt of our ſins. It is an elegant expreſſion which a Learned man hath:
What wonder is it that he ſhould be accounted accurſed of God that hath that upon him, which God hates that is ſin? Chriſt was looked upon by God as ſtanding guilty of our ſins in a way of imHe hath made him to be ſin for us. How made him to be ſin? In a way of imputation. Chriſt had no ſin of his own, but he was made ſin by way of imputation. Therefore Chriſt ſuſtainperſon of a Sinner, although he had no ſin of his own, he is accurſt of God, the wrath of God breaks forth upon him. Neither was it a little wrath that was let forth upon Chriſt, but there was a whole Sea and Deluge of wrath let forth upon Chriſt; ſo much wrath as the humane nature was capable of bearing, ſo much muſt we ſuppoſe was let in upon him; and the reaſon is, becauſe ſin deſerves the utmoſt degree of puniſhment that the nature of the creature is capable of; therefore muſt we ſuppoſe, that the wrath of God was conſummated in our Saviour. Whatever wrath the humane nature ſupported by the Divinity was caI have trodden the winepreſs alone, and there was no one with me, Iſa. 63.3. Our Saviour in his Paſſion, in his Sufferings in the Garden and on the Croſs hath trodden the wine preſs of Divine wrath, the wrath of God was expreſt and poured forth upon him to the utmoſt. Now who knows, who can conceive what this means? Who knows what the power of Gods anger is? Who knows what that wrath is, that is let forth upon the ſpirits of the damned? Job complains in his
God hunted him as a fierce lion, and that he did ſhew himſelf marvellous upon him, Job 14.16. Now if God might ſhew himſelf thus marvellous and terrible to his own children whom he doth love, how marvellous and terrible doth he ſhew himſelf to the damned whom he hates! Now Chriſt, our Surety, though he was always beloved of God as in himſelf, yet he bare the very pains of Hell for us. Look therefore what wrath the damheat and fierceneſs of Gods wrath, that muſt Chriſt feel who is our Surety, that we may be delivered from it. O let us conſider theſe things, and let them ſink deeply into our hearts: Let us conſider with our ſelves, in what wrath it is that God manifeſts himſelf to a damned ſoul; in the ſame wrath did God maSurety, that ſo we might be kept from damnation; for if Chriſt had not ſuffered the pains of Hell for us, we muſt have been left to ſuffer them our ſelves.
2. Whatever ſhame, whatever ignominy and contempt, whatever pain and torment, whatever ſorrow and grief either in his ſoul or body, our SaCroſs, he ſaw plainly that it was the effect of the wrath of God, and the juſt puniſhment that was due to us for our ſins. The ſting of an affliction is, when a man ſuffers as a guilty perſon, when he ſeeth clearly, that what he ſuffers, he ſuffers it as an effect of Gods wrath, and as a juſt puniſhment of ſin from an angry God. A man might ſuffer great things as long as he ſeeth no mixture of wrath in all his ſufvein of wrath from God in all his ſufferings, this is the ſting of all his ſufferings. Now our Saviour, though he was
effect of Divine wrath due to us. The death of Chriſt was a ſhameful death, and a painful death.
1. Crucifixion, or the death of the Croſs, was a ſhameful or ignominious death. Hence is that exHeb. 12. He endured the croſs, and deſpiſed the ſhame. The death of the Croſs had ſhame and ignominy attending of it. Crucifixion was ſuch a kind of puniſhment as was wont to be inflicted upon ſervants,
Crucifixion or hanging upon a tree was accounted ſo infamous, was, becauſe he that was hung upon a tree, by being lifted up in that manner, was looked upon as an execrable perſon, as one that was not fit to live upon the earth, as one that was fit to be thruſt out of the world, turned out of the ſoimpure and filthy kind of death.
2. Crucifixion was painful as well as ſhameful. To have ſeveral parts of the body thruſt through with nails, and faſtened to a tree, and hang there ſeveral hours together, this muſt needs be a painful death. Now our Saviour ſuſtained all this, all this ſhame, all this pain, and that which was the venom of all, this he ſuſtained and underwent as the effect of Gods wrath, and the juſt puniſhment that was due to us for our ſins. So likewiſe he ſuſtained the greateſt ſorrows and dolors in his ſoul, as I have ſhewed at large heretofore. Our Saviour finding himſelf forſaken and deſerted of
alienated from him, yea ſet againſt him to cut him off, this muſt needs fill his moſt holy Soul with the greateſt anguiſh and ſorrow: and yet all this, which he ſo underwent, the pain and ſhame, the anguiſh and ſorrow, whatſoul or body, he ſuffered it all as the fruit of Gods anger and diſpleaſure againſt ſin, avenging our ſins upon him as our Surety. And that our Saviour ſaw all theſe things coming upon him, and actualGal. 3.13. Chriſt was made a curſe for us; for it is written, Curſed is every one that hangs upon a tree. The Apoſtle proves his aſſertion, Chriſt was made a curſe for us, by this Topick or Argument; for it is written, Curſed is every one that hangeth on a tree. Chriſt being crucified in that manner, being expoſed to that kind of ſuffering and death, it was a plain ſign and token that he was looked upon and dealt with as a perſon accurſed of God.
Croſs was a Symbol of the Curſe: the Croſs was a ſign of an accurſed death. Now it is well obſerved by a Learned man, The death of the Croſs, ſimply and in it ſelf conſidered, was no more accurſed, than any other kind of death; but therefore was the death of the Croſs an accurſed death, becauſe the perſon that was to undergo it, was an accurſed perſon.
The tranſgreſſion of him that was hanged upon the tree was that which did contract the curſe. If a perſon had committed a ſin worthy of that death, he was an accurſed perſon. If Chriſt had not taken upon him the guilt of our ſins, the death of the Croſs could not have rendred him accurſed.
The Curſe is that which accompanies ſin, and follows
Non ideo maledictus quia pendet, ſed ideo pendet quia maledictus.
Maledictio Dei, upenſus.
A perſon is not therefore accurſed, becauſe he hangs upon the tree; but he is therefore hanged upon the tree, becauſe he is accurſed. The Text from whence the Apoſtle takes this is, Deut. 21.23. He that is hanged is curſed of God: ſo we render it, and ſo the Septuagint renders it, Curſed of God. Arius Montanus renders it, A perſon that is hanged is the curſe of God. He is the curſe of God, that is, the curſe of God is upon ſuch a perChaldee Paraphraſe therefore renders it well: For as much as he hath ſinned againſt the Lord, therefore he is hanged upon the tree. Sin preceding, brings the curſe; and the curſe of God being upon ſuch a perſon, that kind of puniſhment was to be inflictcurſe for us. And Learned men have this apprehenſion, that in this place in Deuteronomy, the Lord did before-hand, in his infinite Wiſdom, point out that kind of death hanging upon the tree, as an accurſed death, becauſe he intended that the death and ſufferings of Chriſt ſhould be ſignified thereby, and that Chriſt dying in this manner, his death ſhould be the expiatory Sacrifice to expiate and take away the Curſe that lay upon the whole world.
By way of admonition. Let us be admoniſhed
offended at the Croſs of Chriſt. Fleſh and blood, carnal reaſon are apt to be offendſhame and contempt. Chriſt crucified, ſaith the Apoſtle, was to the Jews a ſtumbling-block, and to the Greeks fooliſhneſs, 1 Cor. 1. The Jews in deriſion call Chriſt, He that was hanged up.
ſuſpenſus.
God forbid that we ſhould glory in any thing ſave in the croſs of our Lord Jeſus Chriſt. He that is aſhamed of the croſs and ſufferings of Chriſt, let him be aſhamed of his own Salvation. Chriſt ſuffering what he did, was the cauſe of our Salvation, if ever we ſaved. We may ſpeak to ſuch as are offended at Chriſts croſs, and at the ſhamefulneſs of his ſufferings, in the words of Tertullian:
This is plain and evident, if Chriſt had not been Parce unicae ſpei totius orbis, quodcun
Tertul. Be contented to ſpare the only hope of the whole world, thou that deſtroyeſt ſo neceſſary a pillar of faith, whatſoever it is that may ſeem unworthy of God, that was moſt neceſſary and expedient for man.crucified, and born the curſe of the Law, the curſe of the Law had ſtill lain upon us, and remained to be born by us. The Law ſaith expreſly, Curſed is every one that continueth not in all things that are written therein to do them: and as many as are of the works of the Law are under the curſe. Thereunder the curſe, as certainly we are; if Chriſt hath not born the curſe for us, we muſt have been ſtill left to bear it. Therefore we have reaſon to be ſo far from being offended at the ſufferings of Chriſt, and at the ignominiouſneſs of his death, that we have infinite reaſon to be ſo
injury and indignity Chriſt underwent for us, by ſo much the more thanks we owe to him for ſuffe
This ſhews us how ſad and deplorable our connature is. Hath Chriſt been made a curſe for us, then we by nature are all under the curſe. Chriſt that was moſt bleſſed in himſelf was made a curſe for us. Chriſt was not born for himſelf, nor lived for himſelf, nor ſuffered nor dyed for himſelf, but all that Chriſt did and ſuffered was for us. If therefore Chriſt was made a curſe for us, it is a certain ſign we are all by nature under the curſe, and O what a ſad and deplorable thing is it to be under the curſe of God! The curſe is the comprehenſion of all evil, it is the Epitome of all miſery, the curſe comprehends in it all the miſeRom. 2.8, 9. Indignatin and wrath, tribulation and anguiſh upon every ſoul of man that doth evil. This is but a Paraphraſe on the Curſe, and this is the curſe that all of us by nature are ſubject to, Indignation, wrath, tribulation, anguiſh, who can bear the thoughts of theſe things? Who of us can think of remaining and abiding under the wrath of God at preſent, and of ſuffering eternal damnation hereafter? Of how much concernment then is it to every one to ſee that he come out from being under the curſe?
made a curſe for us, that we might be delivered from the curſe. Chriſt was made a curſe for us, that he might deliver them from the curſe, who flee for refuge to the hope ſet before them. Nothing can pacifie the ſin-revenging Juſtice of God, but holding up Chriſt in the arms of our faith, who was made a curſe, and upon whom the curſe hath ſpent all its venom, all its force and ſtrength. He that believes on the Son is not condemned, Joh. 3.18. Oh let the Doctrine of the Curſe, which hath been opened, make Chriſt more and more precious to us; let us embrace him with both the arms of our faith. If we can hide our ſelves in the Righteouſneſs and Satisfaction of Chriſt, the curſe which we have deſerved ſhall never overtake us.
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
I Come to a third Particular, to ſhew you how it was that Chriſt was made a curſe for us.
The third Particular is this: In Chriſts being made a curſe, the wrath of God was conſummated upon him. Chriſt in being made a curſe for us, bare the whole puniſhment that was due to us. It was not part of the puniſhment only, but the whole puniſhment which was due to us that Chriſt unutmoſt execution of evil upon the ſinner. It is in the nature of the curſe to imprecate the greateſt evil upon a perſon, and to bring the utmoſt evil upon him that it can. Thereall the puniſhment that the Law could inflict.
Chriſts being made a curſe, ſays a Learned man, contains in it all our puniſhment. Whatever puniſhment was due to us was contained in this, That Chriſt was made a curſe. And another Judicious Divine hath a paſſage to this purpoſe: In Chriſts being made a curſe, the fulneſs of Gods wrath, and the dregs of that horrible cup was wholly poured out upon that
ſacred head of his, when together and at once, Heaven and Earth and Hell ſeemed to conſpire together to exact from our Surety that puniſhment that was due to our ſins in that curſed kind of death, which was a ſign or Symbol of the Divine curſe that lay upon him. The whole puniſhment that was due to us for our ſins, was laid upon Chriſt in his being made a curſe. Hence is that expreſſion, Iſa. 53.6, 10. The Lord hath laid on him the iniquity of us all: or as it is in the Margent, He hath made the iniquity of us all to meet upon him. The ſins of all the Elect did meet on Chriſt, that is, God did charge all the ſins of the Elect upon Chriſt; Chriſt was reckoned a ſinner by imputation, as it is in the laſt verſe of that ChaHe was numbred with the tranſgreſſors, and he bare the ſins of
Chriſt, though he was no ſinner in himſelf, yet he was reckoned a ſinner, 1 Cor. 6.20. He made him to be ſin that knew no ſin. Now as all the ſins of the Elect were charged upon Chriſt in a way of imputation, ſo the puniſhment of their ſins was laid upon him. Hence is that expreſſion, The chaſtiſement of our peace was upon him, Iſa. 53.3. that is, the whole puniſhment due to us was laid upon Chriſt, and this is called the chaſtiſement of our peace, becauſe Chriſts undergoing of this puniſhThe chaſtiſement of our peace was upon him, that is, the puniſhment that was due to us was inflicted and laid upon our Surety, that ſo we that were at variance with God before, might
By his ſtripes we are healed; the chaſtiſement of our people was upon him, and by his ſtripes we are healed. Chriſt bearPeter, 1 Pet. 2.24. Who his own ſelf bare our ſins in his own body on the tree. Chriſt our Surety bare all our ſins, he hath born the guilt and puniſhment of all the ſins of the Elect, and that wholly and fully: whatever the Law and Divine Juſtice would inflict upon us as ſinners, that Chriſt our Surety hath born for us. Hence is it that our Saviour immediately before his death, uttered theſe words, It is finiſhed, Joh. 19.30. It is finiſhed,
or Acta, tranſacta omnia. Beza. conſummated,perfected: all things were done and tranſacted by Chriſt that were neceſſary to be done by him. Chriſt did not make an end of his ſufferings until he had ſufferIt is finiſhed, that is, as another expounds that expreſſion, Chriſt fulfilled all the Scripture-prophecies, the ſubſt ance of the Types were fulfilled in him, and he fulfilled all that which God determined to be paid for the expiation of ſin. Chriſt finiſhed the whole work of our Redemptiundone and unſuffered that was to be done and ſuffered in order to the accomIt is finiſhed, as much as if it had been ſaid, Nothing remains more to be ſuffered but the very act of dying, and giving up his life, which he was now juſt about to do, all that the Law and Juſtice could inflict upon him was inflicted upon him, and therefore he ſaid, It was finiſhed. Hence are thoſe expreſſions we have
Daniel, Dan. 9.24. Seventy weeks are determined upon thy people and upon thy holy city to finiſh the tranſgreſſion, and to make an end of ſin, and to make reconciliation for iniquity. Conſider thoſe expreſſions, to make an end of ſin, and to make reconciliation for iniquity. That expreſſion which we tranſlate to make an end of ſin, it is in the Orito ſeal up ſin: Chriſt hath ſealed up ſin in reſpect of the guilt of it as to condemnation. Chriſt by his death hath ſo ſealed up ſin, that ſin hath no more power to condemn thoſe who beThat Chriſt hath raſed out the hand-writing of ordinances that was againſt us, which was contrary to us, and took it out of the way, nailing it to his croſs, Col. 2.14. and he is the Lamb of God that takes away the ſin of the world, Joh. 1.29. that is, he hath perfectly taken away ſin as to the guilt and condemnation of it. Now this could not have been, if Chriſt had not ſuffered all that was to be ſuffered, he could not have made an end of ſin, he could not have taken away the condemning power of it, if all the puniſhment that was to be inflicted upon the ſinner, had not been inflicted upon him; but now Chriſt by offering himſelf a Sacrifice for our ſins, hath born the whole puniſhment, ſo that nomade a curſe, namely that the wrath of God was ſpent upon Chriſt to the utmoſt, and that Divine Juſtice could deſire no more than what was laid upon him.
The laſt Particular to clear this, how Chriſt was made a curſe, is this: The curſe took hold on
He was cut off from the land of the living, for the tranſgreſſion of my people was he ſmitten or ſtricken, Iſa. 53.8. So likewiſe we have the ſame expreſſion in the Book of Daniel, Dan. 9.26. After ſixty two weeks ſhall Meſſias be cut off, but not for himſelf. Chriſt, the true Meſſias, was to be cut off, but not for himſelf, that is, not for any ſin of his own, but he was cut off for us, becauſe he bare the guilt of our ſins. To underſtand this we muſt know, that nothing ſatisfies the Law but the death of the ſinner. We know what the ſenIn the day that thou eateſt thou ſhalt dye the death: and this is the general ſentence of the Law, The ſoul that ſins ſhall dye; and, The wages of ſin is death. Death is part of the curſe, yea death is as it were the conſummation of the curſe. Death, as it is the inlet unto eternal death, ſo it is the conſummation of the curſe. The curſe aims at the extermination and utter deſtruction of the ſinner. A man that is taken away by a corporal death, he is for ever deſtroyed as to men, though his ſoul ſurvive, yet he is taken from acuts off Chriſt, and Chriſt dyes as bearing the curſe; yea the curſe is conſummated in the death of Chriſt: Chriſt was accurſed even as Adam was. It is a good exChriſt deſcended as low as Adam did, and ſo diſſolved the curſe.
Adam had brought himſelf by his Fall, diſſolves the curſe that Adam had brought upon himſelf and his poſterity: the curſe that was upon Adam brought him to death, Duſt thou art, and to duſt thou ſhalt return. The curſe lying upon Adam, ſubjected him to a ſtate of mortality, and brought him under the power of death. Chriſt therefore being made a curſe for us, the curſe ſubHeb. 2.9. That Chriſt taſted death for every man. Death is the completion of the curſe, becauſe the death of the body is the inlet to eternal death to thoſe who are ſtill under the power of the curſe. It is true, Chriſt did not taſte the pains of eternal death after his natural life was ended; but Chriſt taſted the pains of ſudifference in Chriſts ſufcorporal death is but the beginning of the damned's puniſhment; but Chriſt at his death finiſhed his ſufferorder of ſuffering there is ſome difference between what Chriſt ſuffered, and what the damned ſuffer. The damned ſuffer the pains of Hell after this life, Chriſt ſuffered them in this
part of the curſe, and death as it is a part of the curſe, and a fruit of Gods wrath is a terrible thing, yea moſt terrible; and yet Chriſt, that he might make ſaKing of Terrors, Chriſt as he was man, had a natural fear of death, as we have, yet without ſin; and the reaſon is, becauſe Chriſt taking on him our nature, took alſo upon him the infirmities of our nature. Now there may be a natural fear of death without ſin, nature abhorring that which is contrary to it ſelf, and this was in our Saviour. Chriſt being our Surety, and ſeeing death coming upon him as part of the curſe, and as a part of the puniſhment due to us for our ſins: this made him to fear death. Hence is that expreſſion, Heb. 5.7. He offered up prayers and ſupplications with ſtrong crying and tears to him that was able to ſave him from death, and was heard in what he feared. Chriſt feared death as he was man, eſpecially he feared it as he ſaw it a part of the curſe that was due to us; and yet though he feared it, the thing that he feared came upon him. It is true, the Apoſtle ſaith, He was heard in what he feared. How was he heard? Was Chriſt heard ſo as to his fear of death, as to be delivered from death? No certainly, if Chriſt had not dyed, we muſt have dyed in our ſins. If Chriſt had not dyed, we muſt have undergone death as a part of the curſe. How then is it ſaid, He was heard in what he feared? He was heard ſo, as that he was ſupported when he dyed, and he was heard in being raiſed from the dead the third day; ſo that he was heard in what he feared, in his ſupportation under his ſufferings, and in his Reſurrection: but dye he muſt, death was part of the
completion of the curſe, therefore Chriſt our Surety cannot eſcape death.
Chriſt, ſays one, being our Surety, was to be ſtruck with that common curſe that was due to us: death was due to us, the great thing threatned upon ſin, thereAuſtin: Curſed is every one that hangeth on a tree. Why is it ſaid, Every one? That ſo Chriſt himſelf, ſaith he, might not be excluded. Chriſt who was bleſſed in his own Righteouſneſs, was yet accurſed for our ſins. The curſe prevailed ſo far as to take away Chriſts life, to ſeparate his ſoul from his body. It is true, the curſe could not prevail ſo far, as to ſeparate either from his perſon, to ſeparate his ſoul or his body from his perſon; the Perſon of the Son of God, the ſecond Perſon in Trinity, remained united to the ſoul and body of Chriſt, even when his body and ſoul were ſeparated each from other, and it is our greateſt happineſs that it was ſo, viz. that the curſe could not reach the Perſon of Chriſt, if I may ſo expreſs it, that is, reach his Perſon ſo as to diſſolve the Union of the two Naineffectual; if death could have diſſolved the perſonal Ʋnion, Chriſts death would have been no more than the death of a meer man, of a juſt man, and ſo his death could not have been meritorious, and have ſatisfied for the ſins of the world. But though the curſe could not take hold of Chriſts Perſon, ſo as to diſſolve the
Perſon and our nature, yet the curſe took hold of our nature united to Chriſts Perhumane ſoul from his body. To underſtand this a little more clearly, let us conſider, the Divine nature in Chriſt was above the Law, and above the curſe: the curſe could not reach his Divine nature, it could not poſſibly hurt that; but now Chriſt having aſſumed our nature, and voluntarily made himſelf ſubject to the Law and to the curſe in our nature, the Law hath to do with our nature in Chriſt. We being under ſin and under the curſe, the curſe had dominion over us; therefore the Apoſtle tells us, That ſin reigned unto death, Rom. 5.21. Now Chriſt being our Surety, and the Law finding our nature in Chriſt, and that Chriſt had transferred the guilt of our ſins upon himſelf, the Law armed with the curſe deals with Chriſt as a ſinner, and it proceeds ſo far as to make the utmoſt breach upon our nature that it can, it rends his holy ſoul from his pure body. And thus for a time the curſe ſeems to triumph over our nature as it ſtood in Chriſt. Hence is that of the Apoſtle, Rom. 6.9. Chriſt being dead, dyeth no more, death hath no more dominion over him. This plainly intimates, that death and the curſe had dominion over Chriſt for a time, and the curſe proextinction of his natural life, his ſoul was ſeparated from his body, though the union between the two natures was not diſſol
I come to the third and laſt Particular, and that is this: How it was poſſible for this to be; Chriſt was moſt bleſſed in himſelf, how then was it poſſimade a curſe? The curſe
anger, wrath, diſpleaſure in him that probeloved of God?
To this ſeveral things are to be anſwered.
1. Conſider Chriſt in himſelf, and ſo he was albeloved of God, Mat. 3.17. This is my beloved Son in whom I am well pleaſed. Iſa. 42.1. Behold mine Elect in whom my ſoul delighteth. And Chriſt as he was man had more titles than one to his Fathers love.
1. Chriſt had a title to his Fathers love, as his Humanity is taken into ſo near a relation to the natural Son of God. The humane nature in Chriſt is made one in perſon with the natural Son of God, ſo that there is not another ſubſiſtence of the ſecond Perſon in Trinity and the humane nature; but there is one ſubſiſtence to the ſecond Perſon in Tritaken in, as it were, to have its ſubſiſtence in the perſon of the natural Son of God, being taken into the unity of the ſame perſon, muſt needs be beloved of the Father, upon that account, above all creatures.
2. Chriſt is beloved of the Father as he is a juſt and an innocent perſon, and he muſt needs be beIſa. 46.8. The Lord loveth the righteous. Chriſt being a juſt and a righteous p
3. The Father loved Chriſt upon the account of his obedience, Joh. 10.17. Therefore doth my Father love me, becauſe I lay down my life for my ſheep: and in the next verſe, This commandment have I received of my Father. Chriſt obeying his Father
2. Chriſt ſuffered the wrath of God as he was our Surety, and as he ſtood in our ſtead, 1 Pet. 4.1. Chriſt hath ſuffered for us. 1 Pet. 3.18. Chriſt hath once ſuffered for ſin, the juſt for the unjuſt. This is a clear Text, Chriſt was a juſt perſon in himſelf, and as he was a juſt perſon, ſo he was always bejuſt perſon in himunjuſt, ſo it was that he bare the wrath of God. The wrath of God was due to the unjuſt, Tribulation and anguiſh, indignation and wrath upon every ſoul of man that doth evil, Rom 2. Therefore if the juſt will ſuffer for the unjuſt in their room and ſtead, he muſt then ſuffer what they muſt have ſuffered. It is a true ſpeech of Auſtin:
but it was in reſpect of the Mors Chriſti fuit conditionis, non criminis. Aug. The death which Chriſt underwent was not in reſpect of any crime or offence that he himſelf had committed,condition that he brought himſelf into; that is, Chriſt ſuffered the wrath of God, not for any crime or offence of his own, but in the condition of a Mediator, becauſe of our ſins. Hence is it ſaid, That he was delivered up for our offences, Rom. 6. ult. So in that of the Prophet, Iſa. 53.5. He was wounded for our tranſgreſſions, he was bruiſed for our iniquities, the chaſtiſement of our peace was upon him. Chriſt took upon him the diſcharge and payment of our debt; therefore though he was alperſonating and repreſenting us who were ſinners, ſo it was that he ſuſtained the wrath of God. All we like ſheep
have gone aſtray, ſaith the Prophet, and the Lord hath laid on him the iniquity of us all, Iſa. 53.6. We were the offenders, and yet the puniſhment was laid upon Chriſt who was an innocent perſon. ThereChriſt was not accurſed in himſelf, but he was accurſed in thee. It was we that deſerved the curſe, the curſe was due to us, but the curſe lighted upon Chriſt, that ſo it might not fall upon us: Therefore it is wiſely obſerved by another of the Ancients, That no one ought to be offended at this, that Chriſt is ſaid to be made a curſe, who himſelf was withBecauſe, ſaith he, Chriſt was made a curſe,
Factus eſt ille maledi Chriſt was moſt free from the curſe in himſelf, but he moſt voluntarily took the curſe upon him. Therefore another of the Ancients obſerves: Chriſt was made a curſe,
Non per ne He was made under the Law, and therefore he ſubjected himſelf to the curſe of the Law: he that would be made under the Law muſt undergo all that the Law required of him: now the Law required obedience, and the Law requires ſuffering; therefore Chriſt being made under the Law muſt not only do, but ſuffer what the Law requires. Divines obſerve, That Chriſt was born and dyed after a ſpecial Law different from other men. Chriſt was born, not for himſelf, but for others, and he dyed, not for himſelf, but for others;
Manifeſtum eſt Chriſtum potuiſſe non mori, ſed voluiſſe, ut mors ſua nobis prodeſſet. Amcommon perſon. Hence it folIt is manifeſt that Chriſt might have choſen whether he would
have dyed; but he therefore choſe to dye, that his death might become profitable.
Learn from what hath been opened, what an infinite evil ſin is, that he who was moſt bleſſed in himſelf, ſhould yet be made a curſe for us, that the fountain of bleſſing ſhould become a curſe. O how great a venom is there in ſin, that Chriſt haown, but being a ſinner only by imputation, ſhould be made a curſe, that ſin ſhould cauſe him that was the Author of all bleſſing to become a curſe!
Learn from hence the ſeverity of Gods Juſtice,
that when Chriſt had no ſin of his own, but only took upon him the guilt of our ſins, that yet DiHe ſpared not, ſaith the Apoſtle, his own Son, Rom. 8. Chriſt taking upon him the guilt and puniſhment of our ſins, God did not ſpare him, but executed upon him the ſeverity of his Juſtice. Now if Divine Juſtice did not ſpare him who was but a Surety, how ſhall it ſpare us, if we be found under the guilt of our ſins? Certainſufferings of Chriſt. If Chriſt ſuffered ſuch things who was meerly a Surety, and bare the guilt of other mens ſins, not his own, what is like to become of us that muſt bear the guilt and puniſhment of our own ſins, as certainly we muſt, if we continue in unbelief and impenitency? He that believes not on the Son, the wrath of God abides upon him, Joh. 3. ult. O it is of infinite concerncut off him, we cannot expect but Divine Juſtice will ſeize on us, and cut us off, unleſs we be hid in the clefts of this Rock. Oh let us endeavour to get a part in him that was made a curſe, that we may be delivered from the curſe.
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
THere is one thing more to be anſwered to that inquiry (to make the anſwer full and compleat, over and above what was ſaid in the laſt Diſcourſe) How was it poſſible for Chriſt to ſuffer the wrath of God that was always beloved of him?
The third thing therefore that is to be ſaid is this: It was poſſible for Chriſt by faith to know that he was beloved of God, and he did know that he was beloved of God, when yet as to ſenſe and feeling he taſted of Gods wrath. Faith and the want of ſenſe are not inconſiſtent; there may be no preſent ſenſe of Gods love, nay there may be a preſent ſenſe of his wrath, and yet there may be faith at the ſame time. This is manifeſt from that deſcription of faith which the Apoſtle gives, Heb. 11.1. Faith is the ſubſtance of things hoped for, the evidence of things not ſeen. Faith makes thoſe things evident, which are not evident and apparent unto ſenſe. This alſo is manifeſt from the experience of ſeveral of the Saints. It is ſaid of Abraham, That he believed in hope, againſt hope, Rom. 4.18. Abraham had the hope of faith againſt the dictates of ſenſe, his faith prevailed againſt ſenſe, he believed when all things in ſenſe made againſt him. Thus was it with Job, in one place he ſaith, That God hunted him
as a fierce lyon, and that he ſhewed himſelf amrvellous upon him. And yet in another place he ſaith, Though he kill me, yet will I truſt in him. Here was faith againſt ſenſe. In like manner in another place he ſaith, That God counted him for his enemy: in his ſenſe and feeling God ſeemed as an enemy to him. And yet in another place he ſaith, I know that my Redeemer liveth. Here was an oppoſition to ſenſe. Thus was it with Heman, he complains Pſal. 88.7. That Gods wrath lay hard upon him, that God had afflicted him with all his waves: and in the ſixteenth verſe of that Pſalm he ſaith, Thy fierce wrath goeth over me: and yet in the beginGod of his ſalvation, O Lord God of my ſalvation, verſ. 1. here was faith contradicting ſenſe. Thus was it with our Saviour,
Chriſt although he felt himſelf forſaken, as he was in us, yet he underſtood that he was always beloved, conſidered as in himſelf.
Thus have I ſpoken that which I think may be ſufficient for the clearing of that objection, How Chriſt that was a perſon always beloved of God, could yet bear the ſenſe of his wrath.
And now I would make a little farther uſe of what hath been opened as to Chriſts being made a curſe, and then I ſhall proceed to the other ProDoctrine of Chriſts Satisfaction.
Chriſt, as we have heard, hath been made a curſe, the wrath and diſpleaſure of God hath been poured forth upon him; whatever he underwent upon the Croſs, all that ſhame and pain, all that
grief and ſorrow which he felt in ſoul and body was the effect of Gods wrath, the puniſhment due to us for our ſins, the wrath of God was conſummated upon him, and he was cut off by the curſe, he underwent death as part of the curſe. Let us ſee what uſe may be made of this.
This may ſerve by way of direction to us, to teach us what courſe to take when we are in diagony of conſcience, under the fear and terror of Gods wrath due to us for ſin. Who is there among us, that ſome time or other may not lye under the fear of Gods wrath? that may not be terrified with the apprehenſion of Gods wrath due to him for ſin? Now the proper relief in this caſe is to conſider that Chriſt was made a curſe. If Chriſt hath felt what we fear, if he hath ſuffered and undergone what we deſerved, what ſo proper a ground to relieve us as this? We fear the wrath of God, and Chriſt hath ſuffered that wrath. This is the caſe of many of the children of God, they do many times lye under dreadful apprehenſions of Gods wrath and diſpleaſure. David in the trouCaſt me not away from thy preſence, Pſal. 51.11. And that Saint we mentioned even now in Pſal. 88.14. Lord, why casteſt thou off my ſoul? Now when we begin to apprehend, that God hath caſt us off in diſpleaſure; when we are under trouble and anguiſh of ſoul, and apprehend that God is highly incenpoured out to the utmoſt upon Chriſt our Head and Surety, that the wrath of God ſpent it ſelf, and had a full vent upon him? This therefore is the only courſe we can take,
If his wrath be kindled but a little, bleſſed are all they that put their truſt in Chriſt, Pſal. 2.12. This Doctrine of Chriſt being made a curſe is of marvellous and unſpeakable uſe in the ſerious exerciſes of faith, when the ſoul is under ſore conflicts from the fear of Gods wrath. If thou art burdened with the guilt of ſin, and the fear of Gods wrath, thou mayſt go to God and tell him, that Chriſt hath ſuffered as much as ever thou haſt deſerved to ſuffer; that there is noinnocent Son, who had no ſin of his own, but only took upon him their cauſe that were not able to deliver themſelves from wrath?
From this Doctrine of Chriſts being made a curſe,
we may learn what the true and proper Antidote is againſt the fear of death. The proper Antidote againſt the fear of death is this, That Chriſt hath ſuffered death as part of the curſe; therefore Chriſt having undergone death for us as a part of the curſe, if we be in Chriſt, the curſe of death is taken away from us. It is true, Believers undergo death ſtill, but here lyes the comfort to a Believer, that death is no longer a curſe to him, Chriſt by undergoing death as a part of the curſe, yea as the completion of the curſe hath taken away death as it is a curſe. Death is now no more a curſe unto Believers, but a paſſage unto life. It is a
Hoſ. 13.14. O death I will be thy plague, O grave I will be thy deſtruction. Chriſt by dying hath deſtroyed and overcome death, and Bedeath as a curſe; therefore is it that our Saviour ſaith, He that believes on him ſhall never dye, Joh. 11.26. What better news to any of the ſons and daughters of men, than to tell them they ſhall never dye? Our Saviour aſJoh. 11.26.
O but do not Believers dye as well as other men?
Yes they do, but they do not dye under the curſe, they dye not as malefactors, as condemned perſons.
is now as no death to a Believer, it is only a paſſage unto eternal life; a Believers true life is not interrupted by death, Joh. 10.28. I give to them eternal life, and they ſhall never periſh. If death did interrupt, or take away a Believers true life, then there might be a time when he might be ſaid to periſh; but our Saviour ſpeaks it with the ſtrongeſt aſſeveration, and with the greateſt ſolemnity, They ſhall never periſh: I give unto them eternal life, and they ſhall never periſh; therefore there is ſuch a life given to a Believer by Chriſt that ſhall never periſh; though this natrue life, eternal life ſhall never be taken from him: his natural life may be taken from him, but inſtead of it he ſhall have eternal life, I give unto them eternal life.
I proceed now to ſome other Propoſitions for the clearing the Doctrine of Chriſts Satisfaction.
The next Propoſition therefore is this.
The eleventh Propoſition, God hath charged
guilt and puniſhment of the ſins of his people. There is an act of God in this, Chriſt did not only ſuffer ſuch things as we have heard, but he hath ſuffered them from the hand of God, laying theſe things upon him as our Mediator and Surety. Hence is it ſaid, That God hath made him to be ſin for us, 2 Cor. 5.21. God hath laid upon him the iniquities of us all, Iſa. 53.6. God hath laid upon him: there is the act of God, the act of Divine Juſtice put forth in laying upon Chriſt all the puniſhment that he underwent. Hence are thoſe expreſſions that are ſo frequent in Scripture, that Chriſt was made ſin, made under the Law, that he was made a curſe, that he was made of God to us Redemption: all which expreſſions plainly ſhew, that there was an act of God put forth, whereby Chriſt is made or appointed of God to be our SureSinners ſtill conſidered in our ſelves, and that we are obnoxious unto puniſhment as we are Sinners contransferred the guilt and puniſhment of our ſins upon Chriſt our Surety, and exacts that from Chriſt, who ſtands in the place of our Surety, that he might have exacted from us, who were the principal debtors. Thus we read of the ſcape Goat, that the iniquities of the Children of Iſrael were put upon him, Lev. 16.21. Aaron was to lay his hand upon the head of the ſcape
Goat, and to confeſs over him the ſins and iniquities of the Children of Iſrael, and he was to put them upon the head of the Goat. So the expreſſion is in the Text, Putting their ſins upon him. The ſcape Goat was certainly a Type of Chriſt,
Chriſtus peccata noſtra in ſe tranſtulit. Calvin.Calvin well obſerves, That Chriſt did transfer our ſins upon himſelf.
The twelfth Propoſition is, That Chriſt as our Surety did freely and voluntarily offer himſelf to ſuffer what we ſhould have ſuffered. As God did charge our ſins upon Chriſt, and laid the guilt and puniſhment of them upon him, ſo Chriſt our Head and Surety did freely and voluntarily offer himſelf to ſuffer what we ſhould have ſuffered; as the Father did charge upon Chriſt the payment of our debts, ſo Chriſt did freely and voluntarily take upon him the payment of them, Iſa. 53.6. He was afflicted and he was oppreſſed: the vulgar Latine renders it,
Chriſt was offered, becauſe he himſelf would. Had he not been willing, he might have choſen whether he would have been offered; but he freely offers himſelf, No man taketh away his life, but he lays down his life for his ſheep, he lays it down of himſelf, Joh. 10.15. This is a marvellous ſweet conſideration: Look as the ſin and diſobedience of the firſt Adam was voluntary, ſo the obedience of Chriſt our Surety was voluntary: Adam did voluntarily break and tranſgreſs the Law of God, and Chriſt our Surety did voluntarily obey the Law. Adam ſinning deſerved puniſhment for that ſin, and Chriſt did voluntarily undergo that puniſhment. Hence is it, that Adams diſobedience and Chriſts obedience are compared together, Rom. 5.19. As by one mans diſobedience many were made ſinners, ſo by the obedience of one many ſhall be made
righteous. Adam was not more voluntary in his ſin and diſobedience, than Chriſt our Surety was voluntary in his obedience. Much of the dignity and excellency of Chriſts Satisfaction is to be ſeen in this, That as ſin was voluntarily committed in our nature, ſo obedience was performed voluntarily in our nature, and ſuffering was voluntarily underSurety. Look as ſin was voluntarily committed in the nature of man by the first Adam, ſo we have the ſame nature of man in the perſon of the ſecond Adam, voluntarily obeying and voluntarily ſuffering whatever Divine Juſtice would require from us: and when we come to tranſact things between God and our ſouls in the matters of our ſalvation, we ſhall find theſe things of infinite concernment more than now we may be aware of. This alſo is farther to be conſidered, That as Chriſt freely and voluntarily offered himſelf to ſuffer for us, ſo he did offer himſelf to ſuffer for us with this intention to make ſatisfaction for our ſins, Mat. 20.28. The Son of man came not to be miniſtred unto, but to miniſter and to give his life a ranſom for many. Chriſt ſpeaks here of the end of his coming, it was the end of his Incarnation to give his life a ranſom for many; and this was his intention in his death to make ſaI lay down my life for my ſheep, that is, I do it intentionally for the good of my ſheep, For their ſakes I ſanctifie my ſelf, Joh. 17.19.
The thirteenth Propoſition is, God having charged upon Chriſt the guilt and puniſhment of our ſins, and Chriſt having freely and voluntarily offered himſelf to ſuffer what we ſhould have ſuffered, and having actually ſuffered what we ſhould have
demand no more. Here lyes the very eſſence of ſatisfaction. The School men deſcribe ſatisfaction to be a voluntary rendring of that which is equivalent of ſomewhat which was otherwiſe not due,
Redditio voluntaria aequivalen Alſo they tell us that ſatisfaction ſpeaks ſome compenſation that is commenſuprecedent injury, and that this muſt be voluntary; for if it be not voſatisfaction as ſatiſpaſſion. Take a damned ſoul in Hell, from whom puniſhment is exacted for the ſins that he hath committed, ſuch an one bears puniſhment; but he doth not ſatisfie properly, becauſe he doth not ſuffer voluntarily; and therefore the torments of the damned never expiate and take away ſin, although they ſtill detain and keep the perſon unvoluntary ſubmiſſion unto puequivalent to the offence committed, and as much as Juſtice can require, this is properly ſatisfaction: and this makes the Satisfaction of our Saviour moſt perfect and compleat; where the perſon that tenders the ſatisfaction, tenders as much as the perſon wronged and injured can require by way of compenreceived wrong and injury, receives as much by way of reparation as is ſuitable to the wrong and injury that is done to him, and as much as he deſires, here is ſatisfaction. Now Chriſt hath made a full compenſation to Divine Juſtice, the utmoſt puniſhment that the Law could inflict upon us as we are ſingrief, thoſe pains, that death of the
dolors, thoſe perplexities in his mind, that dereliction, that curſe in his ſoul that was due to us; therefore the whole puniſhment which the Law depenalty that the Law demands, and is pronounced againſt ſuch a crime is undergone, the Law is ſatisfied, it can demand no more. If a man comdeath be undergone, if the perſon be cut off from the land of the living, the Law is ſatisfied, and can demand no more. Now the Law hath had its full force and ſtroke upon Chriſt, Iſa. 53. He was cut off from the land of the living. Now the curſe of the Law being poured out upon Chriſt, the Law hath no more to demand. When there is a full payment made, there is no more debt can be exacted; Chriſts obedience was full and compleat, there remained nothing more for him to ſuffer: Therefore is it ſaid, That he hath brought in everlaſting righteouſneſs, Dan. 9.24. By one offering he hath perfected for ever them that are ſanctified, Heb. 10.14. Who was delivered up for our offences, and raiſed again for our juſtification, Rom. 5. ult. Chriſt was delivered up for our offences, that is, delivered up to death, Chriſt in dying bare the guilt and puniſhment of our ſins, but he was raiſed again for our juſtification. Now if Chriſt had not ſatisfied and diſcharged the debt to the utmoſt, he could not have been raiſed for our juſtification; for if there had been any part of the puniſhment not ſuffered, the Law might have exacted part of us: but, ſaith the Text, Chriſt was raiſed again for our juſtification.
debt is paid, the priſoner is let out of priſon: Chriſt bearreſt by the Law and by Divine Juſtice; but now Chriſt our Surety having fully paid the debt, Chriſt is releaſed out of priſon, having paid the debt which he owed, in his ſufferings, he is raiſed again for our juſtifiReſurrection was an evidence that our debt was fully paid and diſcharged by our Surety. Hence alſo is that of our Saviour himJoh. 16.8, 9. The Spirit ſhall convince the world of ſin, of righteouſneſs, and of judgment. Why of righteouſneſs? Becauſe I go to the Father. Chriſts Reſurrection and Aſcenſion into Heaven was a cerrighteous perſon. For if Chriſt had not fully anſwered the Law, he had never been raiſed up from the dead, and taken up into glory, he had been detained and kept in priſon ſtill; and the reaſon is plainly, that which was intimated before, that Chriſt was not born for himſelf, nor dyed for himſelf, but he was born a common perſon, he was born for us, and dyed for us; therefore Chriſt being a common perſon and our Surety, and ſo tranſacting our cauſe, the Law would not have been ſatisfied, neither would Divine Juſtice have been quieted, till all that had been undergone that we deſerved. Therefore when it is ſaid, that Chriſt went to his Father after his ſuffering; and when it is ſaid, He was delivered for our offences, and raiſed again for our juſtification, it is plain and evident, that the Law and Juſtice had taken their fill of Chriſt, and had nothing more to demand of him.
The fourteenth Propoſition is, That Divine Juſtice being ſatisfied in what Chriſt hath ſuffered, God acquits and diſcharges Believers from the guilt and puniſhment of their ſins, Rom. 8.33. Who ſhall lay any thing to the charge of Gods elect? it is God that juſtifieth, who is he that condemns? it is Chriſt that dyed. It is as much as if the Apoſtle ſhould ſay, A Believer is acquitted and diſcharged from the guilt of his ſins, no one can lay any thing to his charge, becauſe God hath juſtified him, no one can condemn him, becauſe Chriſt hath born the puniſhment that he ſhould have born, who is he that condemns? it is Chriſt that dyed. A Believer is not liable to condemnation, becauſe Chriſt hath been condemned for him, and the Law hath ſate in Judgment upon Chriſt, and hath arraigned and condemned him: now the Law is not wont to puniſh the ſame crime twice. The Juſtice of God having puniſhed ſin in Chriſt the Head and Surety of the Elect, will not puniſh ſin the ſecond time in Believers themſelves. It is a good expreſſion of one of the Ancients:
Caput & corpus unus eſt Chriſtus: ſatisfecit ergo caput pro membris, Chriſtus pro viſceribus ſuis. Ambroſ.The head and body are but one Chriſt; Chriſt therefore being the head, hath ſatisfied for his members, Chriſt hath ſatisfied for Believers who are his own bowels.
The laſt Propoſition is this, That Chriſts Satisfaction hath merit in it; though merit and ſatiſfaction are near akin, yet they are diſtinct notions. Satisfaction doth properly ſignifie the turning away of ſome evil that is impending, and Merit properly reſpects ſome good to be procured. Now Chriſt by his Satisfaction doth not only turn away that evil from us that we deſerve, but he alſo merits and procures good for us.
1. Chriſt by his Satisfaction turns away evil from
wrath of God from us, he turns away the curſes of the Law, and all the effects of Divine wrath: Chriſt hath redeemed us from the curſe of the Law, being made a curſe for us. Hence alſo is that expreſſion, Rom. 11.26. The Redeemer ſhall come from Zion, and turn away ungodlineſs from Jacob, that is, he ſhall turn away the guilt and puniſhment of ſin from Believers, he ſhall turn away all the evils and miſeries that ſin would bring upon us: His name ſhall be called Jeſus, for he ſhall ſave his people from their ſins, Mat. 1. But this is not all, Chriſt by his Satisfaction doth not only turn away evil, but
2. He procures good for us, he procures righteouſneſs and the favour of God, the Spirit, the grace of the Spirit, and eternal life for us. The Sufferings of Chriſt have merit in them to purchaſe good things for us. Hence is that expreſſion of our Saviour in the Ordinance of the Supper, This cup is the new Teſtament in my blood. The meaning is, that all the good things in the new Covenant, all the bleſſings comprehended in the Covenant of Grace are purchaſed by the blood of Chriſt. The Covenant of Grace is the Charter in which all good things are contained, and all theſe things are the purchaſe of the blood of Chriſt.
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
IT remains now that I ſhould come to make ſome general Application of this great Doctrine of Chriſts Satisfaction. Although there have been ſome particular Uſes of this Doctrine all along in the ſeveral branches of it; yet it may be meet in the cloſe to annex ſome general Ap
The firſt Uſe ſhall be an Uſe of Confutation, to confute the Adverſaries of this Truth. There are two great Adverſaries to this Doctrine of Chriſts Satisfaction.
1. The Socinians, who deny the Satisfaction of Chriſt altogether.
2. The Papiſts, who bring in other Satisfacti
1. The Socinians; they are the moſt profeſſed Adverſaries to the Doctrine of Chriſts SatisfactiMartyrdom, that Chriſt dyed to confirm the truth that he had preached, alſo that his ſufferings were for an example; but they wholDoctrine of Chriſts Satisfaction that hath
ſubſtance of what we ought to have ſuffered, and that what Chriſt did ſuffer was with this intention,
Ʋnus exolvit quod ab omnibus debebatur. Ambroſ.Mat. 20.28. The Son of man came not to be miniſtred unto, but to miniſter, and to give his life a ranſom for many. It is a ſpeech of one of the Ancients: One hath paid that which was due from all. If the death of Chriſt were only a kind of Martyrdom, and to confirm the truth which he had taught, and were only for an example, and for no other ends but theſe, then the death of Chriſt would be very litdeaths of other of the Saints; for other of the Saints have laid down their lives to confirm the truths they have profeſſed, and the ſufferings of other of the Saints are given to us for an example. We have an expreſs Scripture for this, Jam. 5.10. Take, my brethren, the Prophets who have ſpoken in the name of the Lord, for an example of ſuffering affliction and of patience. Here we ſee the Prophets ſufferings are given for an example to us: but certainly the ſufferings of Chriſt are far of another nature than the ſufferings of the Prophets or of any of the Saints whatſoever. It is an exAlthough, ſaith he, the death of many of the Saints hath been precious in the ſight of God, yet notwithſtanding the death of no innocent perſon, beſides Chriſt himſelf, was the propitiation for the world. It is the expreſſion which the Apoſtle John uſeth, 1 Joh. 2.2. where he tells us, That Chriſt is the propitiation for the ſins of the whole world. Though the deaths of the Martyrs were precious, yet none of their deaths was the propitiation for the ſins of the world: and
Thoſe juſt perſons who have been martyred for the truth, have received, not given Crowns, and from the courage and fortitude of the Martyrs in their ſufferings, we have examples of patience afforded to us, not any gifts of merit. Theirs were but ſingle deaths that were undergone by them, neither doth one pay anothers debt, there was only one Lord Jeſus Chriſt found among the ſons of men, in whom all were crucified, all have dyed, all have riſen again. They who deny and take away the DoRom. 1.16, 17. I am not aſhamed of the Goſpel of Chriſt, for therein is the righteouſneſs of God revealed from faith to faith. The Apoſtle here gives us an account of the Goſpel, what it is that the Goſpel reveals, it reveals to us the Righteouſneſs of God; the great and fundamenRom. 3.25, 26. Whom God hath ſet forth to be a propitiation through faith in his blood, to declare his righteouſneſs for the remiſſion of ſins that are paſt, through the forbearance of God, to declare, I ſay, at this time his righteouſneſs. So that the righteouſneſs which the Goſpel reveals is, That God is willing to pardon ſinners, and to accept them as righteous upon the account of the death and ſufferings of his Son, and upon the acundermine the whole Goſpel, and do as much as lyes in them diſannul it. For if the ſcope of the Goſpel be to reveal the Righteouſneſs of Chriſt, which is the reſult of his death and ſufferings, the reſult of his obedience active and paſſive; then they that would take away this, would take away a main part of the Goſpel from us. So likewiſe, as the denying of Chriſts Satisfaction is the overthrow of a prinſatisfied for us, we are ſtill liable to ſajuſt and righteous God. He hath ſaid, That he will by no means clear the guilty, and the ſentence of the Law remains firm upon us, That the ſoul that ſins ſhall dye, and Curſed is every one that continueth not in all things that are written in the book of the Law to do them. Therefore unleſs Chriſt hath made ſatisfaction for us, all theſe things muſt of neceſſity ſtand firm againſt us: unranſom found for us, we are ſtill liable to anſwer to Divine Juſtice. It is a great Scripture to confirm this, Job 33.23, 24. If there be a meſſenger with him, an interpreter one of a thouſand, to ſhew unto man his uprightneſs, then is he gracious to him, and ſaith, Deliver him, I have found a ranſom for him. To ſhew unto man his uprightneſs. The uprightneſs here ſpoken of is conceived by Learned men, not the uprightneſs of man himſelf, but the uprightneſs of God. To ſhew unto man his uprightneſs, that is, the uprightneſs of God. What is this uprightneſs of God? It is Gods uprightneſs in
Rom. 3.22. Being juſtified freely by his grace through the redemption which is in Jeſus Chriſt. Here we have a deſcriptiThat we are juſtified freely by Gods grace through the redemption which is in Jeſus Chriſt. Now this is the uprightneſs of God, Gods dealing with men according to the tenour of his grace promulgated in the Goſpel. God having diſcovered this to be his mind, that he will pardon mens ſins upon the account of the death and ſufferings of his Son: when this uprightneſs of God is thus diſcovered to men, and they by faith lay hold of the grace of God thus promulgated and made known to them, then God hath found a ranſom. Now when God hath found a ranſom for men, then he ſaith, Deliver them, then is he gracious, and ſaith, Deliver him from going down into the pit, for I have found a ranſom for him. Had there not been a ranſom found for us, there had been no deliverance from the pit of deſtruction: here lies all our comfort,
It was man that owed the debt, and man that paid the debt. It is a memorable paſſage of a Learned man: For our Juſtification it was that Chriſt was ſo dealt with; for we ſinners have ſuffered and undergone in Chriſt thoſe very pains of Hell which we deſerved.
2. The Doctrine of Chriſts Satisfaction conPapiſts, who bring in other ſatisfactions beſides that of Chriſt. The Papiſts tell us, That a man by ſome good act, as they call it, an act
by one offering Chriſt hath for ever perfected them that are ſanctified, Heb. 10.14. That one Sacrifice of his was ſufficient to make ſatisfaction for ſin; therefore if Chriſts Satisfaction were ſufficient, whatever is done by us muſt needs be ſuperfluous upon that account. If that one offering of Chriſt were enough, there is no need of other ſatisfactions of mens invention and bringing in, Heb. 9.26. Chriſt hath appeared to put away ſin by the ſacrifice of himſelf.
abrogating of ſin, to the diſannulling of ſin, ſo the word properly ſignifies. Chriſt by his Sacrifice hath taken away the condemning power of ſin wholly; ſo that the power which ſin had before to condemn us, is perfectly abrogated and cancelled. Therefore there is no need of humane ſatisfactions, or if there were need of ſome ſatisfaction to be made by us, what ſhould we be able to bring to ſatisfie God? Will the Lord be pleaſed with thouſands of rams, or ten thouſands of rivers of oyl, ſhall we give the fruit of our body for the ſin of our ſoul? as the Prophet expreſſeth it, Mic. 6.7. If we ſhould atPopiſh Satisfactions? They tell us indeed, That an act of love to God, eſpecially if it be inlove the Lord our God with all our heart, with all our ſoul, with all our ſtrength, with all our might. Therefore it is not poſſible, that by any good act, as they call it, we ſhould ſatisfie God for any ſin committed by us; and the reaſon is, becauſe that good act was a thing due, that which is a juſt debt in it ſelf canſatisfaction for ſin, this proceeds from groſs ignorance of the Nature of God, and of the nature of ſin. For if God be infinitely holy, and do infinitely hate ſin; and if God be infinitely juſt, that he cannot but puniſh ſin, and that in the higheſt manner; and if the demerit and deſert of ſin be ſuch, as that it deſerves no leſs than the wrath of God and the torments of Hell, it is very ridiculous to imagine, that the Juſtice of God ſhould be ſatiſSi alio peccante, alium poenitet, non eſt ista prudens, ſed inſana poenitentia. Auguſt.Auſtin: If when one man ſins another man thinks to repent, and to make ſatisfaction for it, that is not a prudent, but a mad and frantick repentance. And yet Bellarmine and other of the Papiſts tell us, That one man may compenſate and bear the puniſhment for another. But we may oppoſe to them another ſpeech of Auſtin:
If Chriſt hath fully born the puniſhment that was due to our ſins, nothing need to be done by us by way of ſatisfaction; for that is but a diminution to what our Lord Jeſus Chriſt himſelf hath ſuffered and done for us.Chriſtus ſuſcipiendo poenam, & non ſuſcipiendo culpan, & culpam delevit & poenam. Aug. Chriſt by taking upon him the puniſhment of our ſins, and not taking upon him ſin it ſelf, hath blotted and taken away both ſin and puniſhment.
The ſecond Uſe is by way of Exhortation. Let us be exhorted to make uſe of Chriſts Satisfaction, and to have recourſe to it upon all occaſions in our approaches unto God, this is in effect the uſe which the Author to the Hebrews makes of the Doctrine of Chriſts Prieſthood: Chriſts Satiſfaction belongs to his Prieſtly Office, and is a principal part of it. Chriſts Satisfaction is that act of his Prieſtly Office whereby he offers himSacrifice to God to make atonement for our ſins. Now we ought by faith to have contiHeb. 10.19, 20, &c. Having therefore, brethren, boldneſs to enter into the holieſt, by the blood of Jeſus, by a new and living way which he hath conſecrated for us through the veil, that is to ſay, his fleſh, and having an High Prieſt over the
houſe of God, let us draw near with a pure heart in full aſſurance of faith. Having therefore boldneſs to enter into the holieſt by the blood of Jeſus: it is the Blood of Chriſt that lays the foundation for out acceſs to God, and our acceptance with him. This exBy the blood of Jeſus, is a Synecdoche, a part being put for the whole, the blood of Chriſt ſignifies his whole ſufferings, that Sacrifice of his, and the work of his Satisfaction upon the Croſs; by that great and moſt perfect Sacrifice of his, it is (he offering himſelf up by the eternal Spirit) that we now have liberty of acceſs to God. Having therefore liberty by the blood of Jeſus, ſaith the Apoſtle, let us draw near, that is, let us draw near unto God in confidence of this Sacrifice, in the virtue of this Sacrifice. Whenever we draw near to God we muſt have reſpect to the great and eternal Sacrifice of Chriſt, and why ſo? beHaving your hearts ſprinkled from an evil conſcience. We muſt draw near to God, having our hearts ſprinLuthers expreſſion is, that is, get the blood of Chriſt upSatisfaction of Chriſt, and to make uſe of that great and eternal Sacrifice
That the juſt muſt live by faith, Rom. 1.16. Now our living by faith notes a continued courſe, living by faith is more than a ſingle act, it notes a conſtant courſe. Now wherein doth this life of faith conſiſt? Certainly one main part of the life of faith conſiſts in this, In having a conſtant recourſe to the Sacrifice and SatisfactiPaul, Gal. 2.20. I live by the faith of the Son of God. Paul here ſpeaks of his living by faith, The juſt ſhall live by faith; and Paul lived by faith, and how was it that he lived by faith? I live by the faith of the Son of God, who hath loved me, and given himſelf for me. Pauls living by faith conſiſted in this, In having reſpect to Chriſt as giving himſelf for him. Now how was it that Chriſt gave himſelf for Paul? Certainly it was in the virtue of that great and eternal Sacrifice of his: compare this with Eph. 6.2. Chriſt hath loved us, and given himſelf for us an offering and a ſacrifice unto God. So that Chriſt giving himſelf for Paul was his giving himſelf an Offering and Sacrifice for him. Now Paul lived by the faith of the Son of God, who loved him and gave himſelf for him, that is, he lived by ſaith on the Sacrifice and Satisfa
1. Why ought we thus to live by faith on the Sacrifice and Satisfaction of Chriſt. And
2. How ought we to make uſe of the Sacrifice
1. Why ought we to make uſe of the Sacrifice and Satisfaction of Chriſt, and live by faith up
The firſt reaſon is, Becauſe the Satisfaction of Chriſt is the only means of our Reconciliation with God. Hence is it ſaid That Chriſt hath made peace through the blood of his croſs, Col. 1.20. And We are reconciled to God by the death of his Son, Rom. 5.10. When-ever we would treat with God about terms of peace and reconciliation with him, we muſt be ſure to have recourſe to the death, ſufferings, and ſatisfaction of Chriſt; all our peace with God is founded in the blood of Chriſt, Rom. 3.25. Whom God hath ſet forth to be a propitiation through faith in his blood, to declare his righteouſneſs for the remiſſion of ſins, &c. Here are two means of our reconciliation with God ſet down, the principal and the inſtrumental. The principal means of our reconciliation with God is the blood of Chriſt, Whom God hath ſet forth to be a propitiation through faith in his blood. The inſtrumental means of our reconciliation is our faith, Faith in his blood. That expreſſion [his blood] comSatisfaction, Chriſts laying down his life was the compleating or conſummating act of his ſufferings, and therefore all his ſufferings, in the whole work of his Satiſhis blood. Chriſts Satisfaction then is the prinWhom God hath ordained to be a propitiation through faith in his blood: there muſt be the acting of our faith to make Chriſts Satisfaction profitable unto us. I call it our faith, not as if ſo be faith were a work of our own, either wrought at firſt, or exertour faith, becauſe it is ſuch an act as is wrought in us and by us, faith it ſelf is the gift of God: ſo the Apoſtle tells us, Eph. 2.8. It is not of our ſelves, it is the gift of God. Yet it is an act in us, and put forth by us; though God works it, yet it is ſuch a work as God works in us, not without us, we make uſe of our faculties. Faith, I ſay, is an act in us, and put forth by us, and there muſt be ſomething done in us and by us in order to our receiving benefit by Chriſts SatiſSatisfaction of Chriſt that is wrought without us, and without this acting of faith we cannot expect the benefit of Chriſts SatiſJoh. 3.14, 15. And as Moſes lifted up the ſerpent in the wilderneſs, even ſo muſt the Son of man be lifted up, that whoſoever believeth in him ſhould not periſh, but have eternal life. The lifting up of the Serpent in the Wilderneſs was a Type of Chriſts being lifted up upon the Croſs. Now, ſaith our
Paul ſaid, He determined to know nothing but Jeſus Chriſt and him crucified, 1 Cor. 2.3. Paul knew that the founThat God was in Chriſt, reconciling the world to himſelf, not imputing to them their treſpaſſes, but imputing to them the righteouſneſs of his Son, 2 Cor. 5.19, 20, &c. So that the ſub
2. Chriſts ſufferings and ſatisfaction are the food and nouriſhment of our ſouls: Chriſts ſuffeJohn, which many of his Hearers were not able to bear becauſe it was ſo ſpiritual. In that Sermon our Saviour calls himſelf the bread of life, and he tells us, The bread which he will give is his fleſh which he will give for the life of the world, verſ. 51. This Text doth plainly point out to us the work of Chriſts Satisfaction: Chriſt gives his fleſh for the life of the world, that is to ſay, he gives himſelf to ſuffer that in a part of our fleſh which he aſſuHe gives his fleſh for the life of the world, this is a plain intimation of his ſatisfaction. Now what is it that our Saviour ſaith of this work of his ſatisfaction? verſ. 55. My fleſh is meat indeed, and my blood is drink indeed. It is as much as if he had ſaid, My ſufferings and my ſatisfaction are the true food and nouriſhment of ſouls. Here it is that ſouls muſt repair for ſpiritual food and nouriſhment. When-ever guilt lies upon the conſcience, when the load and burMy fleſh is meat indeed. Look as natural life is maintained by the conſtant uſe of our food, and taking of it in, (omit the uſe of food but for a few days, and the body is ſtarved, natural life ceaſeth) ſo the life of our ſouls is maintained by a daily living upon Chriſt cruciIn thy favour there is life, ſaith the Pſalmiſt, and thy lovingkindneſs is better than life. Without the favour of
The blood of Jeſus Chriſt his Son cleanſeth us from all ſin, 1 Joh. 1.7. Therefore as we would have the life of our ſouls maintained, which conſiſts in the favour of God, and in the ſenſe of his love, we muſt have a conſtant recourſe to the Satisfaction of Chriſt; for we cannot expect one ſmile from God out of Chriſt, This is my beloved Son in whom I am well pleaſed. Sin doth in its own nature tend to alienate the heart of God from us. Now it is the reſpect that God hath to the Satisfaction of his Son (Chriſt having born that diſpleaſure, that puniſhment which we deſerved) that is the only means to turn away Gods diſpleaſure from us. Therefore is it ſaid, We have an Advocate with the Father, Jeſus Chriſt the righteous, and he is the propitiation for our ſins, 2 Joh. 1.1. It is as much as if the Apoſtle had ſaid, Sin doth in its own nature inpreſerved in Chriſt Jeſus, Jude 1. The merit of Chriſts obedience and ſufferings is a means to preſerve us in the love of God. We might ſoon fall from the love of God, did not Chriſt preſerve us and continue us in his love by the merit of his ſatisfaction. Hence alſo are we ſaid to be ſaved by his life, Rom. 5.10. 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. Saved by his life, that is, continued in the love and favour of God, brought to the perfection of ſalvation. The Apoſtle ſuppoſeth that we are brought into the love and favour of God when he tells us, We were reconciled when we were enemies: therefore this expreſſion of being ſaved imkept and continued in the favour of God, and our being brought to the conſummation and perfection of ſalvation. We are ſaved by his life, that is, Chriſts living to make Interceſſion for us, and pleading by his Interceſſion, the virdeath, ſufferings, and ſatisfaction of Chriſt, becauſe it is the means of continuing us in the love and favour of God all along, as it was to bring us into the favour of God at firſt. Hence is that expreſſion in Jude 21. Keep your ſelves in the love of God, looking for the mercy of our Lord Jeſus Chriſt unto eternal life. It is that grace and mercy which is given to us in Chriſt, through his merit and ſatisfaction, that carries us along till we are brought to eternal life,
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
THat which we were laſt upon was, Why we ought to live by faith upon the Sacrifice and Satisfaction of Chriſt. Two Conſiderations have already been offered.
1. Becauſe the Satisfaction of Chriſt is the only means of our reconciliation with God.
2. Chriſts Sufferings and Satisfaction are the food and nouriſhment of our ſouls, the means to continue us in the favour of God, as well as to bring us into it at firſt. I ſhall only add a third, and then proceed.
3. God hath ordained and appointed the death of Chriſt as the means of reconciliation, and offers it to us for that end. That the death of Chriſt is the means of our reconciliation with God, hath been ſhewn at large heretofore: that it is ſo by Divine ordination and appointment, and that God propounds and offers it to us to be received by faith on our part, is that which I am now to ſpeak of; and for this we muſt have recourſe unto that
Rom. 3.25. Whom God hath ſet forth to be a propitiation through faith in his blood.
ſet forth, or propounded as a propitiation. This expreſſion, Whom God hath ſet forth, may have relation to two things.
1. It may have relation to the Eternal Decree of God, namely, that God from Eternity hath decreed Chriſt to be our propitiation, and decreed his death to be the means of our propitiation, 1 Pet. 1.18. Ye were not redeemed with corruptible things, as ſilver and gold, but with the precious blood of Chriſt, as of a lamb without blemiſh and without ſpot, who verily was foreordained before the foundation of the world. Conſider that expreſſion, Who verily was foreordained.
2. This expreſſion, Whom God hath ſet forth, may have reference and reſpect to the revelation and tender that is made of Chriſt in the Goſpel. Whom God hath propounded or ſet forth, that is, God hath propounded Chriſt and his death in the Goſpel as the means of reconciliation. The Apoſtle ſpeaking of the Goſpel ſaith, That therein is the righteouſneſs of God revealed from faith to faith, Rom. 1.17. God hath revealed the righTherein, ſaith the Apoſtle, is the righteouſneſs of God revealed from faith to faith: as much as if he ſhould ſay, The Goſpel reveals the righteouſneſs of Chriſt to be embraced and enfaith to faith. Why from faith to faith? The meaning I take to be, that our faith ought to take a firm and faſt hold of the righteouſneſs of Chriſt, and to take a deeper rooting in it from day to day. We ſhould not be content with ſome general apprehenſions of this righteouſneſs, and that we have known a little of it; but we ſhould grow from faith to faith, our faith ſhould take deeper and firmer rooting in it continually.
I now come to the ſecond thing propounded, and that was to ſhew how we ought to make uſe of the Sacrifice and Satisfaction of Chriſt, ſo as to draw down the virtue and benefit of it unto our own ſouls.
I take this to be an inquiry of great moment, becauſe much of the life of faith conſiſts in the right underſtanding and practice of it. I ſhall therefore propound ſeveral things by way of di
1. If we would make uſe of the Satisfaction of Chriſt, let us look upon our ſelves as guilty perſons, moſt worthy of Divine wrath and condemnation, as conſidered in our ſelves. Satisfaction ſuppoſeth guilt, an innocent perſon need not to have any ſatisfaction made for him, an innocent perſon hath done no wrong, and therefore nothing need to be tendered for him by way of compenſation. If therefore we would have the benefit of Chriſts ſatisfaction, we muſt firſt ſee that we are guilty and condemned perſons in our ſelves. This was ſhadowed forth in the Levitical Ordinances, he that brought his offering to the Prieſt, was to lay his hand on the head of the Sacrifice, Levit. 1.4. And he ſhall put his hand upon the head of the burnt-offering, and it ſhall be accepted for him to make atonement. This Rite of laying the hand on the head of the Sacrifice or Offering by him that brought it, did carry in it a tacit or ſecret confeſſion of the perſons guiltineſs, he did hereby confeſs that he was worthy to be put to death for his ſin. He that brought the Sacrifice by laying his hand on the head of the Sacrifice, did hereby profeſs that the beaſt ſuffered what he deſerved. That the beaſt being ſlain was an argument and token that he deſerved to be ſo dealt with himſelf, that he deſerved to be deſtroyed for his ſins: therefore when we come to make uſe of the Satisfaction of Chriſt and his Sacrifice, we ought to be ſenſible of our own guiltineſs and worthineſs of condemCor. 11.31. If we judge our ſelves, we ſhall not be judged of the Lord. If we would have benefit from Chriſts
Come unto me all ye that are weary and heavy laden, and I will give you reſt, ſaith our Saviour, Mat. 11.28. We muſt be weary and heavy laden with the ſenſe of our own guiltineſs before we can prize the ſatisfaction of Chriſt. We ought thereviz. his dereliction, or his being forſaken of God, the ſenſe of Gods wrath that he underwent in his ſoul; when we conſider the pain, grief, torment, and death that he ſuffered in his body, we ought to conſider with our ſelves, that theſe were the very things we deſerved, we were the perſons that deſerved to be forſaken of God, to have the face of God hid from us, we were they that deſerved to feel the wrath of God, to be made the butt of Gods wrath and diſpleaſure, we deſerved that pain, anguiſh, and death it ſelf, and all as part of the Curſe; for Chriſt ſuffered all theſe things for us, and was made a Curſe for us. So that in the ſuftrod the wine-preſs of DiJohn doth at ſeveral times promiſe to us eternal life upon eating his fleſh and drinking his blood: verſ. 54. He that eats my fleſh, and drinks my blood ſhall have eternal life. Now it is a good obſervation of one: If thou wouldſt eat the fleſh of Chriſt, and drink his blood, ſo as to have eternal life by him, do thou firſt taſte death; be ſenſible of what thou de
The ſecond Direction is: If we would make uſe of the Sufferings and Satisfaction of Chriſt, ſo as to draw home the benefit of it to our ſelves, let us direct the eye of our faith unto our natures ſuffering in Chriſt. It was our nature that ſinCor. 15.21. Since
by man came death, by man alſo came the reſurrection from the dead. The Apoſtle plainly intimates, that this is the ſingular happineſs and comfort of Believers, that as happineſs was loſt at firſt in and by our nature, ſo happineſs is now recovered and reſtored in and by our nature. It was the nature of man that ſinned in the firſt Adam, and it is the nature of man that hath obeyed and ſatiſAdam. It was the naAdam, and it was the nature of man that was reſtored to happineſs, that was adAdam. Therefore is it that in Rom. 5.19. we read of two men, Adam and Chriſt, As by one mans diſobedience many were made ſinners. By one mans diſobedience, here is Adam the firſt man. Now read the fifIf through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man Jeſus Chriſt, hath abounded unto many. Here we have another man, the ſecond man from Heaven, as he is called, 1 Cor. 15.47. alſo, The man Chriſt Jeſus, 1 Tim. 2.5. Now the ſcope of the ApoAdam the firſt man, ſo obeRom. 8.4. That the righteouſneſs of the law might be fulfilled in us. Some Learned men interpret that phraſe [in us] that is, in our nature, Chriſt haHebrews, Heb 2.11, &c. For both he that ſanctifieth, and they who are ſanctified, are all of one, for which cauſe he is not aſhamed to call them brethren. Chriſt is here ſpoken of as the Head of all the Elect. Now he is the perſon that ſanctifieth, He that ſanctifieth, and they who are ſanctified, Chriſt is the perſon ſanctifying, all the Elect are ſanctified in him. Now to ſanctifie another is to make him holy, and to preſent him holy unto God. Chriſt doth thus ſanctifie the Elect, he makes them holy, and preſents them holy to God, firſt in his own perſon; and that he may do this, that he may be in a capacity to do it, he muſt participate of one and the ſame common nature with them whom he doth ſo ſanHe that ſanctifieth, and they that are ſanctified are of one: the meaning is, they are of one and the ſame common nature, the perſon ſanctifying, and the perſons ſanctified are of one and the ſame comverſ. 14. For as much then as the children were made partakers of fleſh and blood, he alſo himſelf took part of the ſame. Chriſt being the Head of the Elect, and it being his office to reverſ. 9. Chriſt taking upon him the ſame nature with his brethren, did punctually fulfil for them in their nature whatAthanaſius: It was not our Lord himſelf ſo much, as we that ſuffered in him.
The third Direction is, We ſhould behold our nature in Chriſt ſuffering and undergoing the ſame things which we deſerved and do lye under the fear of. As it is a great relief to faith to beRom. 4.5. The law worketh wrath. The Law works the fear of wrath in the conſciBecauſe by the law is the knowledge of ſin; ſin is the tranſgreſſion of the law, by the Law I know my ſelf to be a ſinner, becauſe I ſee I have tranſgreſſed ſuch a Law: now the breach of this Law worketh wrath, that is, it works the fear of wrath, as that which is due for ſin. Hence alſo is that expreſſion of conſcience of ſin, Heb. 10.2. The worſhippers once purged, ſhould have no more conſcience of ſin. By conſcience of ſin, here in this place, I take it, that we muſt underſtand a conſcience burdened and laden with the guilt of ſin. The meaning is not
Shall we ſin becauſe grace abounds? God forbid. The grace of God teacheth us to deny ungodlineſs and worldly luſts. But the meaning of the place is, that thoſe who have their conſciences once purMy God, my God, why haſt thou forſaken me? Do you fear the torments of Hell, Chriſt hath born theſe very pains and torments. This is certain, there is no ſuch relief or remedy to an afflicted conſcience, as for a man to turn his eyes upon Chriſt, and to ſee Chriſt who was
Chriſt was deſerted with them who were deſerted, and paid the tribute for that nature which he aſſumed, as we heard heretofore. And another of the Ancients expreſGod, ſaith he, in his righteous judgment exacted all thoſe things from us which are written in the Law, which when we our ſelves were not able to pay, our Lord hath paid them for us. Chriſt hath aſſumed and volunt arily taken upon himſelf the curſe and condemnation which we were obnoxious unto;
Quae pati debueramus illa ipſe pertulit. thoſe things which we ought to have ſuffered, he himſelf hath born for us. This is a great ſupport to faith to conſider, that the things we deſerved and feared, thoſe are the things which Chriſt hath ſuffered and born for us.
The fourth Direction is this, Let us behold our nature in Chriſt voluntarily ſuffering what we deſerved to ſuffer: this alſo is a great relief to faith. As it is a relief to faith to behold our naand in all points like unto us, ſin only excepted. Our ſin and diſobedience was not more voluntary than Chriſts obedience and offerLo, I come to do thy will, thy law is in my heart, Heb. 10. The Juſtice of God was not more deſirous of ſatisfaction to be made to it, than Chriſt our Head and Surety was willing to tender it. Now if a Creditor hath never ſo great a ſum of money owing to him, and the Surety undertake the payment of the whole debt, and be moſt free and ready as to the payment of it, as free to pay the debt as the Creditor is to de
The fifth Direction is, Let us direct the eye of our faith to the perſon of the Son of God actHeb. 7.26. Such an High Prieſt became us who is holy, harmleſs, undefiled, ſeparate from ſinners, made higher than the heavens: and then it follows in verſ. 28. The Law maketh High Prieſts which have infirmity, but the word of the oath which was ſince the Law, maketh the Son who is conſecrated for evermore. The ſcope of the Apoſtle in this place is to ſhew, that he who is our High Prieſt is more than a man, he is the Son of God, The word of the oath makes the Son which is conſecrated for evermore. He oppoſeth the Son of God to the Prieſts under the Law. Now this great Perſon, who is our High Prieſt, ſanctiverſ. 27. Who needed not daily, as thoſe high Prieſts, to offer ſacrifices, firſt for their own ſins, and then for the ſins of the people; for this he did once when he offered up himſelf. Chriſts one Sacrifice was of more value than all the multitude of the Sacrifices offered by the Levitical Prieſts. Why ſo? He offered himſelf up, ſaith the Apoſtle. The reaſon why Chriſts Sacrifice was beyond all theirs, was becauſe he offered himſelf. Chriſt was both the Prieſt and the Sacrifice, He offered up himſelf, ſo ſaith this Text: and Heb. 1.3. it is ſaid, That by himſelf he hath purged away our ſins. It was the Son that was the Prieſt offering, and it was the Son that was the Sacrifice that was offered. For though it were the humane nature of the Son only that was capable of ſuffering and dying; yet the perſon of the Son was conjunct with the HumaniLeo:
And another of the Ancients expreſſeth himſelf to this purpoſe (and it is a memorable paſſage:) Verbo inviolabili, non ſeparato à carn
Leo. The inviolable Word that is the Son of God, the ſecond Perſon in Trinity, who was inviolable and impaſſible, was not ſeparated from his paſſible fleſh in the time of his ſuffering.The Son of God, that he might ſhew that he was not abſent from the Temple of his body in the time of his Paſſion, but that he was preſent with it in his ſuffering, therefore it was, that as he was God, by the power of his Divinity at the ſame time when he ſuffered in his fleſh, he cauſed darkneſs to come over the Sun, brake the rocks in pieces, and raiſed the dead. So that though it was the fleſh that ſuffered, yet God was perſonally
Pet. 4.1. Chriſt hath ſuffered for us in the fleſh. Now we ought to turn the eye of our faith upon this great Perſon the Son of God tranſacting all in our nature. It is true, it was our nature in Chriſt that obeyed, that ſuffered, that dyed; but ſtill we ought to look upon it as influenced by the perſon of the Son of God, who aſſumed it, and did all in it and by it. The humane will in Chriſt was governed by the Divine will, yea the humane will in Chriſt was ſtrengthened and corroborated by the Divine will. In the work of Chriſts Satiſgreater than he, Joh. 14.28. yet in reſpect of his Divine nature he is equal with the Father, Joh. 1.1. In the beginning was the Word, and the Word was with God, and the Word was God: and this was the Word that took fleſh, and gave his fleſh for the life of the world. The ſame was with God in the beginning, he was with God in the ſame equahe was in the form of God, and counted it no robbery to be equal with God, Phil. 2.6. Now this is a great relief to faith, the perſon who tenders the ſatisfaction is of equal Power, Majeſty, and Glory with him to whom the ſatisfaction is tendered. This may greatly comfort ſuch as are diſtreſſed in conſciJoh. 10.18. No man taketh my life from me, but I lay it down of my ſelf, I have power to lay it down, and I have power to take it again.
Joh. 3.16. Hereby perceive we the love of God, that he laid down his life for us. Chriſt as he was man, had power over his own life as he was man; no meer man hath power over his own life, but his life is under the diſpoſe of God; but Chriſt being God as well as man, had the diſpoſe of his own life, and therefore as he was God, he laid down his life as he was man.
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
I Come now to the ſixth Direction, which is this: If we would make uſe of the Sufferings and Satisfaction of Chriſt, ſo as to draw down the virtue and benefit of them to our own ſouls, we muſt lay the ſtreſs of our faith upon Chriſt, and rely entirely upon the virtue of that eternal Sacrifice of his. This was ſhadowed forth under the Law, in the day of atonement the Prieſt was to lay both his hands upon the head of the live-goat, Lev. 16.21. This the Prieſt was to do in the name of the people, by this ſign diſcharging them as it were, and laying all their ſins upon the beaſt, which was a figure of Chriſt. Whoever brought his Sacrifice under the Law, was to lay his hand on the head of the Sacrifice, Lev. 1.4. Now this Rite of laying the hand on the head of the SacriMat. 11.28. Come unto me all ye that are weary and heavy laden, and I will give you reſt. Chriſt calls all ſuch as are weary and heavy laden with the guilt of their ſins to come to him, and lay the burden of the guilt of their ſins on him. The Jewiſh Writers tell us, That he that did imhead of the Sacrifice, was to do it with all his might, he was to lay both his hands upon the beaſts head: and what doth this teach us, but that our reliance upon Chriſt and the virtue of his eternal Sacrifice ought to be moſt firm and ſtrong? A weak and feeble hand of faith will bring but weak comfort: a ſtrong hand of faith will bring ſtrong conſolation. Therefore we muſt (as we mean to have the virMarſhal.
I truſt ſtrongly, ſtrongly, ſtrongly, repeating theſe words thrice. I ſay, we muſt rely ſtrongly, ſtrongly, ſtrongly upon this eternal Sacrifice of Chriſt, lay the whole ſtreſs of our Faith upon the Sacrifice and SatiſJohn our Saviour annexeth the promiſe of eternal life unto eating his fleſh, verſ. 54. Whoſo eateth my fleſh, and drinketh my blood, hath eternal life. All along in that diſcourſe of his, all the benefit that Chriſt proHe that eateth my fleſh, and drinketh my blood, dwelleth in me, and I in him. So in verſ. 56. He ſhall live by me. There are ſeveral great things that are promiſed to our eating the fleſh, and drinking the blood of Chriſt. And what is this
to eat the fleſh, and drink the blood of Chriſt im
The ſeventh Direction is: If we would make uſe of the ſatisfaction of Chriſt, we muſt preſent the ſacrifice and ſatisfaction of Chriſt to God and our ſelves unto God in the virtue of it. In Exod. 29.10. we read, that Aaron and his Sons were to put their hands on the head of the bullock. By this Rite the Prieſt preſented the bullock, a figure of Chriſt, unto God for them, hereby intimaJunius obſerves) that they did preſent themſelves to God not in themſelves,
Quaſi ſe ipſi ſiſterent & ſacrificarent Jehovae, non in ſeſe, verùm in perſona Chriſti. Junius.the righteouſneſs of God in him, 2 Cor. 5.21. In him, not in our ſelves,
Auſtin. Believers are righteous, but how? in their Head; they have a righteouſneſs, but what is it? not a righteouſneſs of their own, but they have a righteouſneſs in their Head, his righJoh. 14.20. At that day you ſhall know that I am in the Father, and you in me, and I in you. Believers are ſaid here to be in Chriſt. How are Believers in Chriſt? Believers are in Chriſt as they are comprehended in him as their Head: Believers are in Chriſt by communion of nature, Chriſt our Head participates of our nature, and we are in him by communion of nature, we have the veYou
in me. It is as much as if our Saviour had ſaid, I do but perſonate you, I do but repreſent you, I do but act your part. You in me. Believers in Chriſt have obeyed the Law, Believers in Chriſt have undergone the curſe, Believers in Chriſt have ſuffered the wrath of God, ſatisfied Divine Juſtice; for as much as Chriſt their Head hath done all theſe things. Believers are comprehendto be in Chriſt reconciling the world to himſelf, ſo we in Chriſt have ſatisfied Gods Juſtice. Now this is our concern to take hold of Chriſts Satisfaction by faith to preſent it unto God, and to preſent our ſelves to God in it: For although Chriſt hath taken up the nature of man, as was ſaid before, and Believers are ſaid to be in Chriſt by commu
The eighth Direction is: After we have apBleſſed are they that hunger and thirſt after righteouſneſs, for they ſhall be filled, Mat. 5.6. There muſt be then hungering and thirſting after Chriſts righteouſRom. 3.25. Him hath God ordained to be a propitiation through faith in his blood; therefore it is but preſumption for any
He is able to ſave to the utmoſt all that come to God by him, Heb. 7.25. There muſt be a coming then, otherwiſe there is no ſalvation to be expected. We muſt firſt ſee the neceſſity of the Mediation and SatifHeb. 10.22. Let us draw near with a true heart in full aſſurance of faith. The Apoſtle is here ſpeaking of the Prieſthood of Chriſt, and of the uſe we ſhould make of his eternal Sacrifice: Now, ſaith he, having pitcht our faith upon Chriſt as our Prieſt, and upon the merit and virtue of his Sacrifice, Let us draw near in full aſſurance of faith, or with full certainty of faith:
full aſſurance of faith is, ſays a Judicious Divine, a ſetled and full perſwaſion to be accepted through Jeſus Chriſt. When we have laid the ſtreſs of our faith upon the Sacri
1. If we might not have an humble confidence of pardon and acceptance through the Sacrifice and Satisfaction of Chriſt, after we have applied our ſelves to it, this would be greatly derogaHeb. 9.13, 14. For if the blood of bulls and goats, and the aſhes of an heifer ſprinkling the unclean, ſanctifieth
to the purifying of the floſh, how much more ſhall the blood of Chriſt, who through the eternal Spirit offered himſelf without ſpot to God, purge your conſcience from dead work to ſerve the living God? That which the Apoſtle aſſerts here is, That the blood of Chriſt is able to purge tho conſcience from dead works ſo as to ſerve the living God. To perge the conſcience from dead works, is to purge the conſcience from the guilt of ſin, to clear the conIf the blood of bulls and goats, and the like, were able to cleanſe as to the purifying of the fleſh, how much more ſhall the blood of Chriſt, who through the eternal Spirit offered himſelf without ſpot to God, purge your conſciences from dead works to ſerve the living God? The force of the Apoſtles arguLev. 4.31. The Prieſt ſhall make an atonement for him, and it ſhall be forgiven him. Now the Faithful having ſuch an expreſs promiſe, in the time of the Law, that if they came and brought their Sacrifice to the Prieſt after the due order, and did exerciſe faith on Chriſt in that Sacrifice, that their ſins ſhould be pardoned in this way; they might conclude, that when they had offered their Sacrifice according to the due order, that their ſins were pardoned and forgiven to them, for they had the promiſe and the Word of God to ſhew for it. All ſaith is grounded upIf the blood of bulls and goats have ſuch efficacy, if the legal Sacrifices be able to cleanſe the conſcience, how much more ſhall the
blood of Chriſt, who through the eternal Spirit, offered himſelf without ſpot to God, cleanſe our conſciences from dead works? The Apoſtle doth here oppoſe the blood of Chriſt to the blood of bulls and goats. The blood of bulls and goats, and thoſe Sacrifices that were offered under the Law, had their effect as to cleanſing perſons in a typical way; much more ſhall the blood of Chriſt, who was the true Sacrifice, and unto whom all the other Sacrifices were referred, have this effect to cleanſe mens conſciences really: the legal Sacrifices have their effect in a typical way, therefore the blood of Chriſt ſhall purge our conſciences really. Chriſt was God as well as man, therefore his Sacrifice doth excel all their Sacrifices; therefore doth the Apoſtle add this, How much more ſhall the blood of Chriſt, who through the eternal Spirit offered himſelf without ſpot to God, cleanſe our conſciences from dead works? As much as if he ſhould ſay, Chriſt offe
2. Not to have an humble confidence of pardon and acceptance after we have applied our ſelves to the Sacrifice and Satisfaction of Chriſt, is de
1. It is derogatory to the Wiſdom of God, as if he had not appointed a ſufficient Sacrifice.
2. To the Goodneſs of God, as if God had not mercy and goodneſs enough in him to re
3. It is derogatory to the Truth and FaithfulBehold the Lamb of God which taketh away the ſin of the world, Joh. 1.29. The blood of Jeſus Chriſt his Son cleanſeth from all ſin, 1 Joh. 1.7. This alſo is his own word, Whom God hath ſet forth to be a propitiation through faith in his blood, Rom. 3.25. There is a Divine ſan
I come now to another Uſe of the Doctrine. Learn from what hath been opened concerning the Doctrine of Chriſts Satisfaction, the dignity and excellency of Chriſts Satisfaction. Chriſts Satisfaction is the moſt excellent ſatisfaction, yea there is no other ſatisfaction beſides it. Many inventions have been in the hearts of men to make ſatisfaction to God: man would fain make God ſome amends when he hath ſinned, if he knew how: there is an impreſs upon every mans heart by nature when he hath ſinned to make God amends, it is natural to man to think of ſome ſuch thing; but all the projects and contri
3. Men have thought to make ſatisfaction to
Whatſoever was not God,
Quicquid Deus non eſt, non po All thoſe ways that have been deviſed by men, are too ſhort to make ſatisfaction to the great God; and if we ſummon our ſelves to God Tribunal, and think with our ſelves how juſt and holy he is, we ſhall ſoon ap
1. That Chriſts Satisfaction was once made, and but once: the Sacrifice was but one, and the Satisfaction made by it but one. The Sacrifices under the Law were many. The Sacrifices offerHeb.
By one offering he hath perfected for ever them that are ſanctified. 1 Pet. 3.18. Chriſt alſo hath once ſuffered for ſin, the juſt for the unjuſt. Heb. 10.10. By the which will we are ſanctified through the offering up the body of Chriſt once for all, once only.
2. The Satisfaction of Chriſt was perfect and compleat, there was nothing wanting in it of what was neceſſary to make it compleat.
1. The perſon who offers it was moſt holy, and without ſin, Such an high Prieſt became us who was holy, harmleſs, undefiled, ſeparate from ſinners, Heb. 7.26. The Prieſts under the Law were to offer Sacrifices, firſt for their own ſins, then for the ſins of the people, but Chriſt needed none of this,
2. As the perſon himſelf that offered the SaHeb. 10.14. By one offering hath he perfected for ever them that are ſanctified. If the Offering and Sacrifice of Chriſt had not been moſt perfect in it ſelf, it could never have perfected others. For this is a ſure rule, That the effect cannot riſe higher than the cauſe; therefore if Chriſts Offering had not been perfect in it ſelf, it could not have perfected others. But now, ſaith the Apoſtle, he hath perfected, and for ever perfected them that are ſanctified, that is, Chriſt by his Sacrifice hath perfectly reconciled us to God. There need be no more done to re
Joh. 15.1• Greater love hath no man than this, that a man lay down his life for his friends.
TO proceed a little farther to ſhew the dignity of Chriſts Satisfaction.
3. The Satisfaction of Chriſt was adequate and commenſurate to what the Law and Divine Juſtice did require. All that the Law could reIn the day that thou eateſt, thou ſhalt dye the death, thou ſhalt un
4. We may ſee the dignity and excellency of Chriſts Satisfaction in this, That the Satisfaction of Chriſt in ſome reſpect was more than ſufficient. Chriſt in reſpect of ſome circumſtances attending his ſatisfaction, hath paid and given more than
God hath redeemed the Church with his own blood, Act. 20.28. Neither (1) did the Law require that any perſon ſhould dye but for his own proper ſin. The language of the Law is, The ſoul that ſins ſhall dye. Now every ſoul was to bear his own iniquity. Neither (2) did the Law require ſuch a death that ſhould be of ſo great efficacy, that it ſhould not be only able to aboliſh death, but alſo be able to introduce life, and that a life far more excelAdam loſt. In theſe reſpects the Satisfaction of Chriſt was more than ſufficient; and therefore one of the Ancients hath this expreſſion: Chriſt hath paid for us much more than we owed, and ſo much the more was that which Chriſt paid, by how much the vaſt and immenſe Ocean excels the leaſt drop. Let us learn then to have high thoughts of the dignity and excellency of Chriſts Satisfaction; this will be of marvellous uſe to us, when we are under troubles and conflicts of conſcience for ſin. Though our ſins are great, exceeding great, con
5. The excellency of Chriſts Satisfaction aponce offered, yet the virtue of it is eternal. It is a great expreſſion of the Apoſtle ſpeaking of this Sacrifice, Heb. 9.14. Chriſt by the eternal Spirit offered himſelf up without ſpot to God. Chriſt offered himſelf up to God by the eternal Spirit, that is, he offered himſelf up to God in the virtue of his eternal Deity: the Son of God, who offered himſelf up as a Sacrifice to God in our nature, being an eternal perſon, hath put eterFor Jeſus Chriſt is the ſame yeſterday, to day, and for ever, Heb. 13.8. The Sacrifice of Chriſt is eternal for as much as the virtue and efficacy of it is eternal, and exthe new and living way, Heb. 10.20. That expreſſion which we tranſlate new,
newly killed or newly ſlain: the virtue of Chriſts blood is ſuch in Gods account, as if Chriſt were juſt now crucified, his blood is always freſh, the vigour and efficacy of it re
There is one Uſe more to be made of the Do
Let us learn from the Doctrine of Chriſts SatiſMat. 22.1, &c. The kingdom of heaven is like unto a certain King, which made a marriage for his ſon, and he ſent forth his ſervants to call them that were bidden to the wedding, and they would not come. Again he ſent forth other ſervants, ſaying, Tell them which are bidden, Behold, I have prepared my dinner, my oxen and my fatlings are killed, and all things are ready, come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandiſe, and the remnant took his ſervants, and intreated them ſpightfully, and ſlew them. But when the King heard thereof he was wroth, and he ſent forth his armies, and deſtroyed thoſe murtherers, and burnt up their city. A certain
King made a marriage for his ſon. God hath marHe ſent forth his ſervants to call them that were bidden to the wedding. When God had preverſ. 5. They made light of it, and went their ways, one 18 his farm, another to his merchandiſe. O but mark the iſſue, how doth God take this flighting of his grace, rejecting of his Son, and deſpiſing of the marriage-feaſt? read verſ. 7. When the King heard of this, he was wroth, and he ſent forth his armies, and deſtroyed thoſe murtherers, and burnt up their city. This was the revenge which God took for his deſpiſed and rejected grace. He ſent the ArJeruſalem, deſtroyJoh. 6.51. our Saviour tells us, That he was the living bread that came down from heaven, and the bread which he would give was his fleſh, which he would give for the life of the world. I am the living bread which came down from heaven. The Son of God, who was life, happineſs, ſalvation, and all good things, came down into our nature, aſſumed a part of our fleſh, and gave that fleſh for the life of the world. Now when the Son of God himſelf (ſo great a perſon) and all his ſufferings ſhall be contemned and deſpiſed, this muſt needs be great ſin. This is more fully explained to us in another Scripture, Heb. 10.26, 27, 28, 29, 30. For if we ſin wilfully after that we have received the knowledge of the truth, there remains no more ſacrifice for ſins, but a certain fearful looking for of judgment, and fiery indignation, which ſhall devour the adverſaries. He that deſpiſed Moſes law dyed without mercy, under two or three witneſſes. Of how much ſorer puniſhment, ſuppoſe ye, ſhall he be thought worthy who hath trodden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was ſanctified, an unholy thing, and hath done deſpite to the Spirit of grace; for we know him that ſaid, Vengeance belongeth unto me, I will recompenſe, ſaith the Lord. It is a fearful thing to fall into the hands of the living God. The ſcope of the Apoſtle is to ſhew how ſeverely God puniſheth the contemners and deThere remains no more ſacrifice for ſin. If we ſin wilfully, after we have received the knowledge of the truth, there remains no more ſacrifice for ſin. It is as much as if the Apoſtle had ſaid, There was a ſacrifice for ſin, there was a ſacrifice appointed, there was a means to pacifie and atone God, namely, the death of his Son. But they that neglect and reject the grace of the Goſpel, they contemn this ſacrifice, this great and only ſacriIt is judgment and fiery indignation which ſhall devour the adverſaries. If we ſin wilfully, after we have received the knowledge of the truth, there remains no more ſacrifice for ſin, but a certain fearful looking for of judgment, and fiery indignation which ſhall devour the adverſary.
1. Conſider, God accounts ſuch adverſaries as perſiſt and continue in ſin, after the offer and tender of grace to them. God would be recon
2. There is judgment reſerved for ſuch, a certain and fearful looking for of judgment. God will judge them according to their deſerts, he will execute judgment upon them according to
fiery indignation: Beza renders it, Heat of fire, as much as if it had been ſaid, The hotteſt of Gods wrath is reſerved for ſuch, and ſhall fall upon ſuch as contemn and reject the Goſpel. And then the Apoſtle goes on to converſ. 28, 29. He that deſpiſed Moſes law dyed without mercy under two or three witneſſes. Of how much ſorer puniſhment, ſuppoſe ye, ſhall he be thought worthy, who tramples under foot the Son of God, and hath counted the blood of the Covenant wherewith he was ſanctified, an unholy thing, and hath done deſpite unto the Spirit of grace? The force of his argument comes to this: He that tranſMoſes was puniſhed, he thereHe that deſpiſed Moſes law dyed without mercy. Why doth the Apoſtle call it Moſes Law? That which was called Moſes Law was indeed the Law of God, Moſes was only the Miniſter to whom and by whom it was delivered, but the Law was God's. But Moſes is ſet here in oppoMoſes was a Miniſter and SerOf how much ſorer puniſhment ſhall he be thought worthy, who trod under foot the Son of God? Here lies the force of the arMoſes a MiniThe Law came by Maſes, but grace and truth came by Jeſus Chriſt,
Joh. 1.17. But this is not all, the Doctrine of the Goſpel hath not only a more excellent PubMoſes was a Miniſter and Servant only; but there is ſomething more in it, the matter publiſhed, and the great object of ſaith propoundWho hath trampled under foot the Son of God, doth not only intimate, that Chriſt the Son of God is the Publiſher of the Goſpel; but it alſo intimates the great ſin of them who reject the Goſpel, in that they reject ſo excellent a Perſon as the Son of God is, who is the ſubject matter of the Goſpel. Compare this with other Scriptures, Rom. 1.3. Separate unto the Goſpel of God concerning his Son Jeſus Chriſt our Lord. The great thing which the Goſpel reveals is the Son of God, 2 Cor. 1.19. The Son of God, Jeſus Chriſt, who preached among you by us. The Goſpel then is the revelation of the Son of God. Now that ſo great and excellent a Perſon as the Son of God and God, ſhould be rejected, this is that which makes the ſins of the deſpiſers and contemthey tread under foot the Son of God; ſo another thing is, they contemn his ſufthey count the blood of the Covenant wherewith they are ſanctified an unholy thing: the meanThey counted it an unholy thing.
A doing deſpite to the Spirit of grace; but I ſhall not farther inſiſt upon that. In the next place the Apoſtle doth amplifie yet farther the judgment upon them that reject the grace of the Goſpel: We know him that hath ſaid, Vengeance is mine, and I will recompenſe, ſaith the Lord. And again, the Lord ſhall judge his people. It is a fearful thing to fall into the hands of the living God.
Here are two things affirmed.
1. That God will certainly avenge the conVengeance is mine, and I will recompenſe, ſaith the Lord.
2. That the revenge God takes on Goſpel-rejecters, is moſt dreadful, It is a fearful thing to fall into the hands of the living God. There is much implied in this ſentence.
1. That when God takes Goſpel-ſinners into his hand to puniſh them, his judgments on them are moſt terrible. The judgments which God brings for abuſing the Goſpel and the grace of it, are not common, ordinary judgments, no, they are ſtupendious and amazing judgments, It is a fearful thing to fall into the hands of the living God. When God comes to take a people in hand, and to call them to account, how they have carried it towards his grace, and behaved themſelves toJeruſalem, where there was not a ſtone left upon a ſtone: witneſs the two laſt great Judgments upon the great City of our own Land that were ſucceſſive one upon ano
2. This is alſo implied in it, That when God takes in hand, and begins to puniſh Goſpel-ſinners, ſuch as have deſpiſed his grace, he doth not ſoon make an end with them. It is a fearful thing to fall into the hands of the living God. As much as if it had been ſaid, When God hath once taken men into his hand to puniſh them, he doth not ſo ſoon make an end with them, he is a living God, and hath time enough before him (to ſpeak after the manner of men) to avenge himſelf upon his adverſaries. God is the living God, he lives this year, and the next year, and he hath various ways, and various ſeaſons to avenge himIt is a fearful thing to fall into the hands of the living God. God lives to right himſelf, to avenge the quarrel of his ſlightRom. 11.22. Behold therefore the goodneſs and ſeverity of God: on them which fell ſeverity; but towards thee goodneſs, if thou continue in his goodneſs, otherwiſe thou alſo ſhalt be cut off. Here the Lord doth plainly threaten the Churches of the Gentiles, that if they abuſe his grace, as the Jews have done, they ſhall be cut off by his Judgments, as the Jews were; and if we conſider what God hath done and is doing in the world, have we not reaſon to fear and tremble, hath not Judgment began at the houſe of God? And have not they which make proRev. 14. at the latter end of that Chapter, it is a Prophecy of the times wherein we are fallen. I looked, and behold a white cloud, and upon the cloud one ſate like unto the Son of man, having on his head a golden crown, and in his hand a ſharp ſickle. And another Angel came out of the Temple, crying with a lond voice to him
that ſate on the cloud, Thruſt in thy ſickle and reap, for the time is come for thee to reap, for the harveſt of the earth is ripe. And he that ſate on the cloud thruſt in his ſickle on the earth, and the earth was reaped. And another Angel came out of the Temple which is in Heaven, he alſo having a ſharp ſickle. And another Angel came out from the Altar, which had power over fire, and cryed with a loud cry to him that had the ſharp ſickle, ſaying, Thruſt in thy ſickle, and gather the cluſters of the vine of the earth, for her grapes are fully ripe. And the Angel thruſt in his ſickle into the earth, and gathered the vine of the earth, and caſt it into the great wine-preſs of the wrath of God. And the wine preſs was trodden without the city, and blood came out of the winepreſs, even unto the horſes bridles by the ſpace of a thouſand and ſix hundred furlongs. It is obſervain Apocalyp.
And the Angel thruſt in his ſickle into the earth, and gathered the vine of the earth. Now this expreſſion of the Vine, when it is taken myſtically, doth uſually in Scripture ſignifie the Church of God, Jer. 2.21. I have planted thee a choice vine. And ſo in that paſſage of the Pſalmiſt, Behold and viſit this thy vine. The Church is compared to a Vine frequently in Scripture. Now the Angel is comRevelations is Babylon, the Mother of Harlots and abomination of the earth. Now the wine-preſs was trodden without the City, and blood came out of the wine-preſs, even to the horſes bridles. So that the Judgment here ſpoken of doth not reach Babylon, Rome which is myſtical Babylon; God hath his time when he will viſit her, he hath reſerved a more fore Judgment for her; but the Judgment that is here ſpoken of, is a Judgment that reaches the Proteſtant Churches, they are the Vine of the Earth, the true Church by profeſſion; but not living up to their profeſblood coming out to the horſes bridles. Which notes the copiouſneſs and abundance of bloodſhed which ſhall be at the time of the pour
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
THere have been two Obſervations that have been propounded out of this Verſe.
The firſt was,
That our Lord Jeſus Chriſt hath laid down his life for his people.
The ſecond was,
That the love of Chriſt in laying down his life for us, was the higheſt expreſſion or demonſtration of his love. Greater love than this hath no man, that a man lay down his life for his friends.
Under the former Point I have had occaſion to open the nature of Chriſts ſufferings, and to unGreater love than this, ſaith our Saviour, hath no man, that a man lay down his life for his friends. Chriſts layheights and depths, lengths and breadths of the love of Chriſt.
Now there are five things eſpecially wherein theſe heights and depths, and lengths and breadths of Chriſts love are eminently to be ſeen, and they are
1. His Incarnation.
2. His ſubjection to the Law.
3. The work of his Satisfaction.
4. The work of his Interceſſion.
5. His Headſhip.
Now having already ſpoken of the Love of Chriſt in his Incarnation, and alſo of the Love of Chriſt in his being made under the Law, I come to ſhew how the love of Chriſt doth manifeſt it ſelf, and is to be ſeen in the work of his Satisfaction. It is very obſervable, that the Scripture, when it ſpeaks of the love of Chriſt, lays the ſtreſs here; it ſets beEph. 5.2. Walk in love, as Chriſt alſo hath loved us, and hath given himſelf for us, an offering and ſacrifice to God, for a ſweet-ſmelling ſavour. So at the 25. verſe of that Chapter, Even as Chriſt loved the Church, and gave himſelf for it. Chriſt giving himſelf for the Church, that is, giving himſelf to ſuffer for it, this was the great inſtance of his love: Gal. 2.20. Who hath loved me, and given himſelf for me. Rev. 1.5. To him that hath loved us, and waſhed us from our ſins in his own blood. 2 Cor. 5.12. The love of Chriſt conſtraineth us, becauſe we thus judge, that if one dyed for all, then were all dead. 1 Joh. 4.16. Hereby perceive we the love of God, becauſe he laid down his life for us. Still we ſee when the Scripture ſpeaks of the love of Chriſt, it expreſſeth it by what he ſuffered for us. Now the greatneſs of Chriſts love, the heights and depths, and lengths
1. That the ſufferings of Chriſt were the lowPhil. 2.7. He made himſelf of no reputation, ſo we tranſlate it: the word in the Original is, he emptyed himſelf out of all,
One of the Ancients renders the expreſEx omni ſeipſum ad nihilum redegit, exhauſit. Tertul. he reduced himſelf to nothing.he exhauſted himſelf. Now this Exinanition or emptying of the Son of God was his own vo
The firſt was his Incarnation, his aſſumption of our nature.
The ſecond was his ſuffering death for us, and the Apoſtle ſpeaks of both theſe in this place.
The firſt part of Chriſts Exinanition was his Incarnation, He made himſelf of no reputation, or emptied himſelf. How ſo? He took upon him the form of a ſervant, he was in the form of God, ſaith the Apoſtle, and made himſelf of no reputation, and took upon him the form of a ſervant. That he who
form of God ſhould take upon him the form of a ſervant, this was emptying himſelf inHe was in the form of God, ſaith the Apoſtle, and yet he was made in the likeneſs of men, and was found in faſhion as a man. Theſe expreſſions muſt caulikeneſs of men, and that he was found in faſhion as a man. I ſay we muſt not underſtand them as if Chriſt only had a fantaſtical body, not a true and a real body; for the Scripture tells us plainly, That Chriſt was made of the ſeed of David, and he was in all things made like unto us, ſin only excepted. And it is a true expreſſion that of the Ancients:
That which was not aſſumed was not healed. If the Son of God had not had the verity of humane nature in him, humane nature could never have been reſtored. If he had not aſſumed a true humane ſoul and a true humane body, our fouls and bodies which were tainted with original ſin, could never have been recovered; therefore when it is ſaid, He was made in the likeneſs of men, and found in faſhion as a man, we muſt not underMade in the likeneſs of men, and found in faſhion as a man, not only ſet forth the greatGod bleſſed for ever, that he who was ſo far above men, did yet take to himſelf the common nature of men, He was made in the likeneſs
of men, and found in faſhion as a man. The plain meaning ſeems to be, That the Son of God taking our nature, appeared among men, as to his external viſage and appearance as another man, as one like the reſt of men. It is true, ſpiritual eyes could behold the beams of the DiJoh. 1.14. The Word was made fleſh, and dwelt among us, and we beheld his glory as the glory of the only begotten of the Father full of grace and truth. The Apoſtles and other Believers, who ſaw Chriſt in the days of his fleſh, with ſpiritual eyes and hearts that were given to them, could ſee the beams of the Divinity breaking through his Humanity, they could ſee ſomething more than a man in him. But look upon him as to his exHe was made in the likeneſs of men, and found in faſhionas a man, that is, as to his external form and habit he ſeemed to be like to the common ſort of men. Hence are thoſe expreſſions of the Prophet, He was as a root out of a dry ground, He hath no form nor comelineſs, and when we ſhall ſee him, there is no beauty that we ſhould deſire him, Iſa. 53.2. This is the firſt part of Chriſts humiliation,
form of God ſhould yet take to himſelf the form of a ſervant. He that was the Creator and Lord of all things (as Leo expreſſeth it) would yet become one of mortal men: and he that
abiding in the form of God, did alſo make man himſelf, the very ſame perſon taking on him the form of a ſervant himſelf is made man.
The ſecond part of Chriſts Exinanition or emPhil. 2.8. He humbled himſelf: and how did he humble himHe humbled himſelf, and became obedient to the death, even the death of the croſs. It is obſeremptying himſelf; ſo likewiſe when he comes to ſpeak of Chriſts ſufferings, he calls that his humbling himſelf, He humbled himſelf, and became obedient to the death. This was great huImpaſſibilis Deus non dedignatus eſt eſſe homo paſſibilis, & immortalis mortis legibus ſubjacere. Leo.He that was God impaſſible did not yet refuſe to become a paſſible man, and he that was immortal did not refuſe to ſubject himſelf to the laws of death. It was a great thing for God to become man; but it was a greater thing for that perſon who was God, to put himſelf into the nature of man to dye for man. Joh. 6.51. I am the living bread which came down from heaven, and the bread which I will give is my fleſh, which I will give for the life of the world. Chriſt is ſaid to come down from Heaven by his Incarnation; when the Son of God took our nature into unity of perſon with himſelf, this was his coming down from Heaven. Now that the Word, as he is calJoh. 1.1. In the beginning was the Word, that the Word, the ſecond Perſon in Trinity, ſhould not only aſſume fleſh, but give that fleſh for the
Joh. 3.16. Hereby preceive we the love of God, that he lay down his life for us. As if he ſhould ſay, This is the moſt illuſtrious and gloriHe was numbered among the tranſgreſſors, as the Prophet ſpeaks, Iſa. 53. yea, He was made ſin for us, that we might be made the righteouſneſs of God in him, 2 Cor. 5.21. Chriſt alſo who was above ſuffering and death, expoſed himſelf to ſuffering and death for us, He taſted death for every man, Heb. 2.9. Thus was the Son of God pleaſed out of the greatneſs of his love to us to put himſelf as it were out of Heaven into Hell, and to deſcend from the height and top of happineſs, to the loweſt degree of miſery and abaſement: He humbled himſelf, ſaith the Apoſtle, and became obedient to the death, even the death of
the croſs. This Doctrine of the Croſs is the greatCor. 1.23. We preach Chriſt crucified, to the Jews a ſtumbling-block, and to the Greeks fooliſhneſs. A crucified Saviour was the great ſtumbling-block to the world, and yet that which was accounted fooliſhneſs by the men of the world, was the Wiſdom of God to ſave the world by it. This, I ſay, was the loweſt degree of Chriſts humiliation or exinanition, that the Lord of glory ſhould expoſe himſelf to ſuffering and death for our ſakes, this is commonly expreſſed in that Article of our Faith, That Chriſt deſcended into Hell. When we ſay, that Chriſt deſcended into Hell, we are not to underſtand any local deſcenſion, as if Chriſt did deſcend into the place of the Damned (thus indeed Bellarmine and ſome others have underſtood that Article of a local deſcenſion) but by Chriſts deſcending into Hell we are to underſtand the loweſt degree of his huEph. 4.9. That he aſcended, what is it, but that he alſo deſcended firſt into the lower parts of the earth. What are thoſe lower parts of the earth into which Chriſt deſcended? Compare it with Acts 2.27. Thou ſhalt not leave my ſoul in hell, that is, thou ſhalt not leave it in the grave. So that Chriſts deſcending into the loweſt parts of the earth is his deſcendThis day, ſaith Chriſt to the repenting Thief, ſhalt thou be with me in Paradiſe. Thou ſhalt be with me, that is, as a Learned man underſtands it, thy hu
2. The love of Chriſt in his ſufferings and in the work of his Satisfaction appears in this, That we were the offending perſons, and Chriſt a perIſa. 53.6. All we like ſheep have gone aſtray, and the Lord hath laid on him the iniquity of us all. So in verſ. 9, 10. He had done no violence, neither was any deceit in his mouth, yet it pleaſed the Lord to bruiſe him. Hence alſo is that of the Apoſtle Peter, 1 Pet. 3.18. Chriſt ſuffered for ſin, the juſt for the unjuſt. Chriſt who was a juſt and an innocent perſon, gave himſelf to ſuffer for us who were the unjuſt and nocent perſons: yea which is much more admirable; Chriſt who was one of
Chriſt hath given himſelf for us, that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people zealous of good works, Tit. 2.14. Obſerve that expreſſion, That he might purifie unto himſelf. Chriſt did not give himſelf that he might purifie to the Father only a peculiar peoEph. 5.25. Chriſt gave himſelf for his Church, that he might ſanctifie and cleanſe it with the waſhing of water by the word, that he might preſent it to himſelf a glorious Church. Here it is ſaid, That he might preſent it to himſelf a glorious Church. As Chriſt by his death and ſufferings reconciled us to God the Father, ſo he reconciled us to himſelf alſo. It is true, the Scripture, when it ſpeaks of the work of reconciliation, doth in a peculiar manner attribute it to the FaCor. 5.18All things are of God
Col. 1.20. By him to reconcile all things to himſelf. By him, that is, by Chriſt: To reconcile all things to himſelf, that is, to the Father: by Chriſt then we are reWe are reconciled to the Father by Chriſt, we muſt not ſuppoſe that the other Perſons are excluded. We are not only reconciled to the Father, but we are reconciled to the whole Trinity, and Chriſt, conſidered as Mediator, as God-man, reconciles us to himſelf, conſidered as God ſimply. And here lies the Myſtery of Divine wiſdom and goodneſs, that God is in Chriſt reconciling the world to himſelf. God is the perſon offended, and yet in and by his Son it is he that offers reconciliation to the world.
3. The greatneſs of Chriſts love in laying down his life for us appears in this, That there was no merit in us to move Chriſt to lay down his life for us. It is well obſerved by Auſtin, It was our ſins, not our merits, that drew Chriſt from Heaven to earth. As we could not merit Chriſts Incarnation, ſo neither could we merit his death and ſufferings for us. For what is it that we can ſuppoſe that ſhould merit Chriſts death and ſufferings for us? Was it our fore-ſeen faith, or our fore-ſeen obediAlvarez, That Chriſts fore-ſeen Merits were the cauſe of all that grace that was
Joh. 1.17. Grace and truth came by Jeſus Chriſt. All the grace that we receive in lapſed nature is by Jeſus Chriſt. Eph. 1.4. God hath bleſſed us with all ſpiritual bleſſings in Chriſt. Chriſts Merits are the foundation of our faith and obedience. Whatever faith and obedience is found in us, is wrought by the Spirit of Chriſt in us. Now the Spirit it ſelf that works all grace in us, is the purTit. 3.4. After that the kindneſs and love of God our Saviour towards man appeared, not by works of righteouſneſs which we have done, but according to his mercy he ſaved us, by the waſhing of regeneration, and renewing of the Holy Ghoſt, which he ſhed on us abundantly through Jeſus Chriſt our Saviour. The Holy Ghoſt is ſhed on us abundantly through Jeſus Chriſt our Saviour, that is, through the Merit of Jeſus Chriſt our Saviour. Now it is by this Spirit that faith it ſelf and all other effects of grace are wrought in us; therefore it is ſaid, By grace are ye ſaved, through faith, and that not of your ſelves, it is the gift of God, Eph. 2.8.
4. We were ſo far from having any merit to oblige Chriſt to ſuffer and dye for us, that we were full of demerit, full of evil merits. We were ſinners, enemies, rebels againſt God, and herein God commended his love to us, that while we were yet ſinners, Chriſt dyed for us, Rom. 5.8. The greateſt love amongſt men is, when one friend will dye for another, Greater love hath no man than this, that a man lay down his life for his friend. But where was it known, that ever any man laid down his life for his enemy? Yet Chriſt hath commended his love to us, in that while we were enemies
he dyed for us. Col. 1.21. You that were ſometimes alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his fleſh through death. It is commonly ſaid, That ſin is a kind of God-murther,
God redeemed the Church with his own blood: and, Hereby perceive we the love of God, that he laid down his life for us.
Learn to ſtudy much the greatneſs of Chriſts love in his ſufferings, and in the work of his Sa
1. Hereby we ſhall be ſtrengthened and confir
2. This will be a means to beget greater mea
1. The more we contemplate the love of Chriſt to us in his ſufferings and ſatisfaction, the more ſhall we be ſtrengthened and confirmed in our belief of Chriſts love to us, 1 Joh. 4.16. We have known and believed the love that God hath towards us, for God is love. How come we to know and believe the love that God hath towards us?
verſ. 8, 9, 10. God is love. In this was manifeſted the love of God to us, that he ſent his only begotten Son, that we might live through him. Herein was love, not that we loved God, but that God loved us, and ſent his Son to be the propitiation for our ſins. When by faith we can apprehend and believe, that God hath ſent his Son to be the propitiation for our ſins, this will confirm us in the certain belief and perſwaſion of the love of God to us. Who hath reaſon to doubt of Gods love, when he is certainly perſwaded, and doth firmly believe, that God hath ſent his Son from Heaven to earth to take our nature, and being in our nature to lay down his life and dye for our ſins? Certainly he that believes this, will find no reaſon to doubt of the love of God. If God ſent his Son to be a propitiation for our ſins, if he had no other end in ſending of him, and if the Son of God did freely lay down his life for us, then there is no reaſon that we ſhould retain ſuſpicious and jealous thoughts of the Father or the Son. We know and believe the love that God hath to us. How ſo? Becauſe God hath ſent his Son to be the propitiation for our ſins. If we can rea
2. Another effect of our ſtudying the love of Chriſt in his ſufferings for us is, This will be a means to beget much love in us to Chriſt. What more powerful argument to inflame our love to Chriſt, than to conſider what Chriſt hath done and ſuffered for us? Can we behold the Son of God, the ſecond Perſon in Trinity, God equal
Emmanuel God with us, God come down into our nature, can we behold this great and excellent Perſon giving himſelf to ſufCor. 5.14. The love of Chriſt conſtrains us. The love of Chriſt, that is, Chriſts love to us, the apprehenſion of Chriſts love to us conſtrains us, why ſo? Becauſe, ſaith the Apoſtle, we thus judge, That if one dyed for all, then were all dead. If Chriſt had not dyed, we muſt all have dyed. If Chriſt had not ſuffered the wrath of God, we muſt have ſuffered it to Eternity. If Chriſt had not been deſerted, we muſt have been deſerted. If he had not undergone dereliction and the hiding of Gods face, the face of God muſt have been turned away from us for ever. If Chriſt had not conflicted with the Divine diſpleaſure, we muſt have conflicted with the wrath of God for ever. If Chriſt had not been caſt into that Agony, wherein he ſweat drops of blood, we muſt have been caſt into thoſe inexpreſſible horThe love of Chriſt conſtrains us, ſaith the Apoſtle, becauſe we thus judge, That if one dyed for all, then were all dead. The conſideration of this, That Chriſt hath freed us from that by his death, which otherwiſe we muſt neceſſarily have undergone, muſt needs be a ſtrong ingagement upon us to love Chriſt, We love him, becauſe he firſt loved us.
Learn how great the ſin and ingratitude of the world is in ſlighting and abuſing all this love, and alſo how juſt that revenge is which God takes upThis is the condemnation, that light is come into the world, and men love darkneſs rather than light. And we may ſay, This is the condemnation that love is come into the world, that the Son of God who is love it ſelf, the Son of God who hath all the love of the Father in him (and God is love) that he is come into the nature of man, and hath dyed for men, that they might be ſaved, and this is not at all regarded by them. When all this love of his hath been publiſhed and made known to men, the generality of men have taken no notice of Chriſt and his love: ſo they may have their ho
Job. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
I Come now to other Particulars that ſet forth the greatneſs of Chriſts ſuffering for us.
5. The greatneſs of Chriſts love in laying down his life for us appears in this, That there was no one elſe that could have ſatisfied for us. If men or Angels had attempted this work, their ſufferings had been but the ſufferings of finite creaIſa. 63.3. I have trod the wine-preſs alone, and of the people there was none with me. So verſ. 5. I looked, and there was none to help, and I wondered there was none to uphold,
therefore mine own arm brought ſalvation. This commends the greatneſs of Chriſts love in his ſufferings, That when none was able to ſuffer for us, ſo as to ſatisfie Gods Juſtice, Chriſt under
The ſixth Conſideration is, The greatneſs of Chriſts love in his ſufferings appears in this, That ſo great and excellent a perſon ſhould come to ſuffer for us, 1 Joh. 3.16. Hereby perceive we the love of God, that he laid down his life for us, that is, that he who was the Son of God and God, that he who was ſo excellent a perſon ſhould lay down his life for us. By this perceive we the love of God, that is, this was the moſt eminent expreſAct. 20.28. God redeemed the Church with his own blood. The perſon that redeemed the Church was no other than God in our nature, Without controverſie great is the myſtery of godlineſs, God manifeſted in the fleſh, 1 Tim. 3.16. In him the fulneſs of the Godhead dwells bodily, Col. 2.9. The whole Divinity (ſays one of the Ancients) fills his whole humanity.
Athanaſius hath this expreſWhen the Son of God ſuffered he was not out of his own body, but the Word was intimately preſent, was perſonally united to the fleſh that ſuffered.
This is my body that was broken for you. The Son of God calls it his body when it was broken. Now that ſo great a perſon ſhould give himſelf to ſuffer and dye for us, this is that which demonſtrates the greatneſs of Chriſts love to us. This is notably ſet forth by the Apoſtle, Phil. 2.6, 8. Who being in the form of God, counted it no robbery to be equal with God; and yet verſ 8. ſaith the Apoſtle, He humbled himſelf, and became obedient to the death, even the death of the croſs. The Apoſtle ſets forth the greatneſs of Chriſts condeſcenſion and humiliation by this, That ſo great a perſon as Chriſt was ſhould come to ſuffer and dye for us: He was in the form of God, and counted it no robbery to be equal with God. Now that this perſon who was in the form of God, and counted it no robbery to be equal with him, that he ſhould come to ſuffer and dye for us, this was the admirableneſs of his love. And that we may ſee how excellent a perſon that was that came to ſuffer and dye for us, there are ſeveral things to be conſidered in what the Apoſtle here ſpeaks of him.
1. The Apoſtle ſpeaks of Chriſt as a perſon long before his Incarnation, that is to be gathequi exiſtens.
Who exiſting in the form of God. The Apoſtle ſaith of Chriſt, That he exiſted in the form of God before he took upon him the form of a ſervant. Chriſt then had his exiſtence and ſubſiſtence before his Incarnation.
1. He had his Exiſtence, Joh. 1.1. In the beginning was the Word. He ſpeaks of Chriſt the eſſenIn the beginning was the Word. The Word the Son of God had his exiſtence in the beginning, that is, in the beginning of the Creation. The Word was, that is, when all other things had their being and be
2. The Evangeliſt doth not only ſay, In the beginning was the Word, but he alſo ſaith, The Word was with God; there is his ſubſiſtence, he had his ſubſiſtence with the Father in the Divine Eſſence. The firſt Propoſition, In the beginning was the Word, declares the Eternity of the Son of God, that his Being was from Eternity. The ſecond PropoſiAnd the Word was with God, declares the manner of his Being, namely, that he had a diWho being in the form of God, or as it is moſt properly rendred, Who exiſting in the form of God. The Son of God then had his exiſtence in the form of God, before he took on him the form of a ſervant, i. e. before he took up humane nature. And this perSocinians their off-ſpring, who deny that the Son of God had any exiſtence before his being born of the Virgin. The Apoſtle ſaith plainly, he had his Being and exiſtence in the form of God, before he took on him the form of a ſervant.
2. As the Apoſtle ſpeaks of Chriſt as a perſon before his Incarnation, ſo he ſhews what manner of perſon he was, he ſhews him to be an excelHe was, ſaith he, in the form of God, and counted it no robbery to be equal with God. We ought to conHe was in the form of God, and counted it no robbery to be equal with God, this was the perſon that humbled himſelf, and became obedient to the death, even the death of the croſs.
1. It is ſaid, He was in the form of God. What doth that expreſſion import? The plain meaning I take to be this, That he was truly and properly God, he was God by nature, he was not God by name only, as ſome have been called Gods, and have had that appellation given to them, but were not ſo by nature; ſo Magiſtrates are ſometimes called Gods, I have ſaid ye are Gods, but ye ſhall dye like men, Pſal. 82 6. God ſaid to Moſes, I have made thee a God to Pharaoh: ſo that ſome have been called Gods by name and appellation, but were not ſo by nature; but Chriſt was ſo by nature, truly and properly God, he had the verity and truth of the Divine Eſſence in him. In the beginning was the Word, and the Word was with God, and the Word was God, that is, he was truly and proform of God; and whatever was proper to God was proper to him,
form of God. Zanchy obſerves that this expreſſion, the form of God, it ſigthe Eſſence of God ſet forth with all its Attributes, the Eſſence of God cloathed with all its properties or perfections. For although whatever is in God be God, and his moſt ſimple Eſſence really and in it ſelf, yet in reſpect of us who cannot conceive of God according to the ſimplicity of his Eſſence, there is a diſtinction in our underſtandform of God (according to our underſtanding) notes the Eſſence of God with the Attributes belonging to it: ſo that the meaning is, Chriſt was in the form of God, that is, he had the verity and truth of the Divine Eſſence in him, and he had all the Attributes belonging to that Eſſence. He was in the form of God, that is, he was truly and properly God, he was eternal, omform of God.
2. That he accounted it no robbery to be equal with God. This expreſſion notes two things.
1. That Chriſt knew himſelf to be equal with the Father, he knew that he was poſſeſſed of the ſame Eſſence, of the ſame Majeſty, of the ſame Glory that the Father was, All things that the Father hath are mine, Joh 16.15. The Son injoyI and the Father are one, Joh.
2. This alſo is implied, That the Son being in the form of God, and equal with the Father, knew he ſhould do no wrong and injury if he retained and kept to himſelf the ſame honour that the Faform of God only, and never took upon him the form of a ſervant, it was the Son (not the Father) that was incarnate, and that took on him the form of a ſervant. Now if the Son had always kept in the form of God, and never took upon him the form of a ſervant, he had done no wrong or injury, he was in the ſame honour and dignity of God with the Father, and he might have retained the ſame honour and dignity that the Father did, without abaſing himſelf by his Incarnation and ſuffering. He was in the form of God, ſaith the Apoſtle, that is, he did ſubſiſt in the Divine Eſſence, as the Father did; he might have continued in the form of God only, without taking on him the form of a ſervant, without aſſuming or taking to himſelf the humane nature; but herein his love diſcovered it ſelf, That though he was in the form of God, and knew himſelf to be equal with God, yet he was pleaſed in a way of voluntary condeſcenſion to take upon him the form of a ſervant, and ſubject himſelf to the death, even the death of the croſs. Now that ſo great a perſon as this, that had his exiſtence and ſubſi
1. Conſider, it was the Word, the Son of God, the ſecond Perſon in Trinity that did order and diſpoſe the ſufferings that were in his own fleſh, his own humanity. Hence is that of one of the Ancients:
erat ſibi
SoThe Word, the Son of God, the ſecond Perſon in Trinity was the diſpenſer and determiner of all the actions and ſufferings that were in the humane nature. It was he that ordered, diſpoſed, and goad nutum Verbi, at the beck and command of the Word, that is, according to the direction of that perſon who aſſumed the humane nature: the Word, the Son of God did will and permit the Humanity to do and ſuffer ſuch things as were proper to it ſelf, it was he that governed the actions and paſſions of the humane nature. Joh. 17.19. For their ſakes ſanctifie I my ſelf. To ſanctifie is properly the work of God, and none but God can ſanctifie; Chriſt therefore as God ſanctified himſelf as man, the
1. It was the Divine nature in Chriſt which did primarily will the ſufferings of the humane nature. It is true, Chriſt as man did will his own ſufferings, Chriſt as man was willing to ſuffer and dye for us; but yet we muſt conſider, that his humane will was influenced and governed by his Divine will; the humane will of Chriſt willed thoſe things which the Divine will would have it to will: therefore it being the pleaſure of the Divine will that Chriſt ſhould ſuffer, Chriſt alſo as man wills his own ſufferings by his humane will; but ſtill it is the Divine will in Chriſt that is firſt, and the humane will in Chriſt is governed by the Divine will. This is very clear and apMat. 26.39. Father, if it be poſſible let this cup paſs from me, nevertheleſs not as I will, but as thou wilt. Here we ſee, that Chriſt with his humane will wills his own ſufferings, not as I will, but as thou wilt: as if Chriſt had ſaid, If thou wilt have me ſuffer, I will ſuffer, I am content to ſuffer, not as I will, but as thou wilt: his humane will was bowed to the Fathers will, the Father willing his ſufferings, he wills it too. It is true, our Saviour diſcovered the verity and truth of humane nature in him in that averſneſs that was in him from death and ſuffering, in thoſe words, Father, if it be poſſible
let this cup paſs from me. Though Chriſt did diſFather, if it be poſſible let this cup paſs from me, he ſhews that the verity and truth of our nature was in him, that the inNot my will, but thy will be done. His Father willing ſuffering; he wills it too, not as I will, but as thou wilt: as much as if he ſhould ſay, If thou wilt have me ſuffer, I am willing, I am content to ſuffer; Chriſt therefore, as man, willed his own ſufferings, but ſtill, as I ſaid at firſt, his humane will was governed by his Di
2. It was the Divine nature in Chriſt that did permit the humane nature to ſuffer. If the DiviNo man, ſaith our Saviour, takes my life from me, I lay it down of my ſelf, Joh. 10.18. Had not Chriſt freely and voluntarily laid down his own life, no man could have taken away his life from him.
That in the Sufferings and Paſſion of Chriſt the Divinity in Chriſt aid reſt, that is,
3. It was the Divine nature that did ſtrengthen and uphold the humane nature in ſuffering: ſo great was the burden of our ſins, and Gods wrath that was due to us for them, that it was enough to have ſunk a meer creature, if there had not been infinite and almighty power to ſupport it. Now the Humanity of Chriſt, conſidered in it ſelf, being but a creature, could not of it ſelf have ſtood under the weight and burden of our ſins and Divine wrath, therefore was it ſupportChriſt by the eternal Spirit offered himſelf without ſpot to God, Heb. 9.14. By the eternal Spirit, that is, Chriſt was ſupport
The ſecond Conſideration is this, The Word, the ſecond Perſon in Trinity was united to the fleſh when the fleſh ſuffered, the union between the two natures in Chriſt was not diſſolved, but
Leo: The inviolable Word was not ſeparated from his paſſible fleſh; therefore is it that our Saviour calls it his fleſh, his body, The bread which I will give you is my fleſh, which I will give for the life of the world, Joh. 6.5. So in the words of the Sacrament, This is my body which is broken for you; the fleſh that was given upI am the bread that came down from heaven, and the bread which I will give is my fleſh: ſo likewiſe it is ſaid, This is my body. Hence is that expreſſion of Athanaſius:
Caro illa t not that God hath a body; but thus we muſt underſtand it, God was perſonally preſent with, perſonally united to that body that ſuffered. Another of the Ancients hath this paſſage:
Dominus gloriae erat in corpore quod crucifigebatur. Epiphan.The Lord of Glory was in that body which was crucified, which was ſtruck through, which did ſuffer, that body of his being no other but the Temple of the Word, the Temple of the Son of God, it was full of the Deity. And hence was it, ſaith he, that the Sun beholding its Maker in the aſſumed body, withdrew its rays, and was covered with darkneſs. So we read, that in the time of our Saviours PaſWithout controverſie, ſaith he, great is the myſtery of godlineſs, God manifeſted in the fleſh, juſtified in the Spirit, ſeen of Angels,
conſpectus ab Angelis.
Learn to admire the infinite love of the Father and of the Son.
1. Admire the Fathers love, that he ſhould give ſo excellent a perſon as his own Son, his onGod ſo loved the world, that he gave his only begotten Son, Joh. 3.16. How did he give him? He gave him to be incarnate, and to become man, that was one way of his giving of him; and ſecondly, he gave him to ſuffer and dye for us, that is another way of his giving of him, Rom. 8.32. He
ſpared not his own Son, but delivered him up for us all. That the Father ſhould give ſuch a Son, ſo great a Son, a Son that was equal with himſelf, as we have heard, that he ſhould give him to become man, to ſuffer and dye for man, how great was the Fathers love!
2. Learn to admire the Sons love, that he that was in the form of God, and counted it no robbery to be equal with God, ſhould yet come to ſuffer and dye for men, Chriſt loved the Church, and gave himſelf for it, Eph. 5.25. The love of Chriſt in giving himſelf for us is exceeding admirable; for Chriſt, as we have heard, as he was God, willed his own ſufferings as he was man, yea he ordered and diſpoſed of his own ſufferings, and that which is more admirable, he inflicted ſufferings on himNo man, ſaith the Apoſtle, ever hated his own fleſh, and yet Chriſt after a ſort might ſeem to hate his own fleſh, that is, he afflicted himſelf for our ſakes, Iſa. 53.10. It pleaſed the Lord to bruiſe him, he put him to grief, the hand of the Father was upon Chriſt, It pleaſed the Lord to bruiſe him, he put him to grief. It was not only the hand of the Jews that was upon him, but the hand of the Father was upon him. Now the Father had not only a hand in Chriſts ſufferings, but Chriſt himThe Lord, that is, the Father, bruiſed him, ſaith the Prophet, the Father put him to grief, the Son alſo bru
for all the actions of the Trinity towards the creature are inſeparable and undivided, what one of the Perſons doth, the other doth. If the FaBy his ſtripes we are healed. Chriſt gave ſtripes and wounds to himſelf, that ſo we might eſcape ſtripes and wounds.
This ſhews us our great ſtupidity and dulneſs that we ſhould be no more affected with this ſtu
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
3. THE third Conſideration ariſing from the Dignity of Chriſts Perſon, to ſhew the greatneſs of his love in his ſufferings is this, It was the Deity, the Divine nature in Chriſt that gave virtue and efficacy to the ſufferings of the humane nature.
Iſa. 12.2. Behold, God is my ſalvation, the Lord Jehovah is my ſtrength and my ſong, he alſo is become my ſalvation. The Church looks upon all her ſalvation to be from God in Chriſt, God was in Chriſt reconciling the world to himſelf, 2 Cor. 5.19. It was God in Chriſt that gave the ranſon, and laid down the price for the Churches redemption, Act. 20.28. Feed the Church of God, which he hath purchaſed with his own blood.
The fourth Particular to ſet forth the greatPhil. 2.8. He humbled himſelf, and became obedient to the death. Who was he that humbled himſelf? that very perſon which the Apoſtle had ſpoken of before. Now the perhe who was in the form of God, and counted it no robbery to be equal with God. Now this was the perſon that humbled himſelf; as this perſon emptied himHe made himſelf of no reputation, he took upon him the form of a ſervant; ſo the very ſame perſon humhe humbled himſelf, and became obedient to the death. Chriſts humiliation both in his Incarnation and in his ſufferings reZanchy obſerves from that, He was in the form of God, and took upon him the form of a ſervant, That as Chriſt is Mediator acGod manifeſted in the fleſh, is humbeing obedient to the death, the death of the croſs. It is true, this humiliation of the Son of God both in his Incarnation and in his ſufferings properly agrees and belongs to the humane nature; and the reaſon is, becauſe the Deity, ſimply and in it ſelf conſidered, is not capable of humiliation or abaſement; but yet we muſt know by the comobedient to the death, even the death of the croſs. Now it is a contemplation worthy of our moſt ſerious thoughts to conſider how in the
1. This is evident, That Chriſt as God willed his own ſufferings as man. If Chriſt had not willed his own ſufferings, no one could have brought ſufferings upon him; for no man takes away my life, ſaith our Saviour, Joh. 10.18. No man takes away my life, that is, no one hath powgreater than he, Joh. 14.28. Compare theſe two Texts together Phil. 2. and that of Joh. 14. In Phil. 2. it is ſaid, He was in the form of God, and counted it no robbery to be equal with God, and in Joh. 14. it is ſaid, The Father is greater than I. How is this to be underſtood? He that was equal with the Father in reſpect of his Di
2. Chriſt by taking on him the office of MeCor. 11.3. That the head of Chriſt is God. Chriſt as he is made man hath God for his head, is ſubject unto him, is under God as his head. Hence alſo is it ſaid, Phil. 2. That he became obedient to the death. Chriſt taJoh. 14.30, 31. Hereafter I will not talk much with you, for the Prince of this world cometh, and hath nothing in me. But that the world may know that I love the Father, and as the Father gave me commandment, even ſo I do. Satan or men had nothing to do with Chriſt, they had no power over his life; but Chriſt laid down his own life meerly in obedience to the Father, and out of his love to us. The Prince of this world comes and finds nothing in me. Satan had no right or power to touch Chriſts life, but Chriſt had the power to diſpoſe of his own life as he pleaſed, and having freely and of his own accord taken
3. To ſet forth the humiliation of the perſon, how he humbled himſelf in the work of his SatiſPrinciple that makes the ſatisfaction, but they are the Principle by which ſatisfaction is made. The Principle that, as they call it, which makes ſatisfaction is the perſon of the Word, the ſecond Perſon in Trinity which ſubſiſts in humane nature; and the ground of it is founded upon this Logical Axiom, That actions belong to perſons,
Actiones ſant ſuppoſe, torum. or actions flow from perſons. It was therefore the perſon of the Word that made ſatisfaction for our ſins. Now that a perſon of that infinite worth and excellency as the Son of God, the ſecond Perſon in Trinity, ſhould come to ſubſiſt in our nature, and being in our nature ſhould be the perſon ſatisfying for our ſins, this was great con
The fourth Conſideration is this, That whole Chriſt, or the whole perſon of the Mediator, was the price of our Redemption, 1 Joh. 2.1. If any man ſin, we have an Advocate with the Father Jeſus Chriſt the righteous, and he is the propitiation for our ſins. It is Chriſt then that is the propitiation for our ſins. Now Chriſt is the name of the perſon ſubſiſting in both natures. When we ſpeak of Chriſt,
It was the perſon of Chriſt or Chriſt that did ſatisfie for our ſins as the Principle making ſatisfaction. To underſtand this we muſt conſider that which was before hinted, That Chriſt is our Mediator according to both natures; he is not our Mediator as to one of his natures only, but according to both natures; and as he is Mediator according to both natures, ſo he gives himſelf for us according to both his natures. For though it were the humane nature only that ſuffered, yet it was the Divine nature that ſanctified the ſufferHimſelf bare our ſins in his own body on the tree, and that by himſelf he hath purged our ſins, Heb. 1.3. It is not ſaid, By his humane nature meerly (though it is true it was the humane nature only that was capable of ſufby himſelf. Chriſt himſelf is the Sacrifice for our ſins, Gal. 2. He loved me, and gave himſelf for me: and, Chriſt was once offered up, Heb. 9. And that expreſſion of the Apoſtle Peter is very emphatical, 2 Pet. 2.24. Who his own ſelf bare our ſins in his body on the tree.
God hath redeemed the Church with his own blood. To underſtand this two things are to be conſidered in the Satisfaction of Chriſt, as Alvarez hath obſerved.
1. One is that ſpecies or kind of humane acti
2. There is another thing to be conſidered in Chriſts Satisfaction, and that is the infinite value and worth that was found in it. Now the infinite value and worth that was in the Satisfaction of Chriſt proceeded from the perſon ſatisfying, that is, from the Divine Word or the perſon of the Son of God ſubſiſting in the humane nature: the actions and ſufferings of the humane nature are the matter of his Satisfaction, but that which gives the virtue and value to them is the DiviIf he had not been true God he had not brought a remedy for us.
That therefore did the death of Chriſt bring ſalvation to the world, becauſe the perſon who dyed was God. And another hath a paſſage to this purpoſe: Death, ſaith he, becoming as it were the death of God, hath demoliſhed death, for the perſon that dyed was God and man both, the ſufferings of Chriſt being made the ſufferings of that perſon who was God, received their virtue from the Divinity. As much as if he had ſaid, By virtue of the Divine perſon which ſufTim. 2.6. He gave himſelf a ranſom for all. That perſon who gave himſelf a ranſom for all is the Mediator, and who is the Mediator but GodJoh. 1.7. The blood of Jeſus Chriſt his Son cleanſeth us from all ſin. There is a great Emphaſis upon thoſe words Jeſus Chriſt his Son. It is the blood of that perſon who was no other than the Son of God and God which cleanſeth us from all ſin. It is a memorable ſpeech of Luther: He gave, ſaith he, not ſilver, not gold, neither was it a meer man that he gave, neither did he give all the Angels, but it was himſelf that he gave as the price of our Redemption, than which nothing was greater, neither had he any thing greater to give. Conſider this price aright, and we ſhall find it infinitely greater than the whole Creation.
5. In the ſufferings of Chriſt we may ſee the
Cor. 2.8. Whom none of the Princes of this world knew, for had they known it, they would not have crucified the Lord of glory. The Apoſtle here ſpeaks of Chriſt cruIf thou be the
Son of God come down from the croſs: they took it for granted, that he that was the Son of God and God, would not have ſuffered in that manner. Now this was the great, the wonderful, and ſtuTruly this was the Son of God. But yet theſe things had not ſuch an influence upon the generality of men, but that the Croſs of Chriſt was to the Jews a ſtumblingblock, and to the Greeks fooliſhneſs; the world hath not been able to bear the Doctrine of a crucified Saviour: and as Luther hath obſerved, There is no Doctrine of Faith that the world is ſo offendThe fooliſhneſs of God is wiſer than men, and the weakneſs of God is ſtronger than men. Chriſt crucified is the power of God and the wiſdom of God,
Cor. 1.20, 24. Whatever the world thinks of it, this is the way of God and the wiſdom of God to ſave men by the death of his own Son. And herein did the greatneſs of Chriſts love to us ap
Behold, how great the price of our RedemptiGod hath redeemed the Church with his own blood, Act. 20. This is notably ſet forth by the Apoſtle Peter, We were redeemed not with corruptible things, as gold and ſilver, from our vain converſation, but with the precious blood of Chriſt, 1 Pet. 1.18. Precious blood indeed which was the blood of that perſon that was God as well as man. It is well obſerved by Cyril: It was not the blood of Peter or Paul, or ſome other particular Saint that was but a meer man, that we were redeemed by, but it was by the blood of Chriſt, God-man, whoſe name is Emmanuel God with us.
Tanta medicina & ſalus requiritur, Divinitas incarnata, & ſanguis ipſe Filii Dei. Luther.So great aremedy, ſo great ſalvation, ſays Luther, was required that Divinity it ſelf muſt be
incarnate, and the very blood of the Son of God muſt be ſhed for us. O let us labour to get our hearts more deeply affected with theſe things.
Joh. 15.13.Greater love hath no man than this, that a man lay down his life for his friends.
THE ſecond Uſe is this. Learn from what hath been opened, how great a ſin the conHeb. 10.29. Of how much ſorer puniſhment ſhall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant by which he was ſanctified an unholy thing? The Apoſtle here ſpeaks,
1. Of the contempt of Chriſts perſon, Who hath trodden under foot the Son of God.
2. Of the contempt of his ſufferings, And counted the blood of the Covenant an unholy thing. So that to be guilty of the contempt of Chriſts perſon
1. As for the contempt of Chriſts perſon, the Apoſtle calls it a treading under foot the Son of God.
2. The contempt of Chriſts ſufferings is ſet forth in that other expreſſion, And hath counted the blood of the Covenant wherewith he is ſanctified an unholy thing. We may render it thus,
Who hath counted the blood of the Covenant a common thing. To count the blood of the Covenant, the blood of Chriſt as common blood, to count the ſufferGod manifeſted in the fleſh, 1 Tim. 3.16. The ſufferings of this perſon therefore were not the ſufferings of a common ordinary perſon, but they were the ſufferings of him who was God-man, they were the ſufferings of the Word made fleſh,
who gave his fleſh for the life of the world. There
But here it may be inquired, When is the per
1. Then is the perſon of Chriſt in a degree at leaſt contemned, when we have not honourable thoughts of Chriſt, ſuitable to the dignity of his perſon, that is to ſay, when we ſtick in his HuJoh. 14.1. Ye believe in God, believe alſo in me: as much as if our Saviour ſhould ſay, You all take it to be your duty to believe in God: You believe in God, ſimply conſidered, O but that is not enough; as you believe in God, ſimply conſidered, ſo you ought to beHe that hath ſeen me hath ſeen the Father: the meaning of that I take to be, He that hath ſeen the Son incarnate with a ſpiritual eye, with an eye of faith, he that hath ſeen the Son incarnate as he ought to ſee him, he hath ſeen the Divinity of the Father in the perſon of the Son, the Father and the Son have but one and
I and the Father are one, Joh. 10.30. He that ſuppoſeth the Divinity or God
2. Then is the perſon of Chriſt contemned, when we do not believe in Chriſt for ſalvation. Joh. 3.18. He that believeth on him is not condemned; but he that believeth not is condemned already, becauſe he hath not believed in the name of the only begotten Son of God. There is a great weight that lies upon that expreſſion, the name of the only begotten Son of God: the reaſon why Unbelievers are condemned is, becauſe ſo great a perſon, ſo excelthe only begotten Son of God is re
3. Then are the ſufferings of Chriſt contemBehold the Lamb of God that taketh away the ſins of the world, Joh. 1.29. Him hath God ordained to be a propitiation through faith in his blood, Rom. 3.25. The ſufferings of Chriſt were the great propitiatory Sacrifice, the only means to reconcile us to God. Now when men hearken to the ſufferings of Chriſt, as a ſtory meerly, they can hear it diſcourſed of and repeatblood of the Covenant a common thing, as the Apoſtles expreſſion is in the fore-mentioned place. It is as if ſo be men accounted the blood of Chriſt but as common blood, and his ſufferings no more than the ſufferings of an ordinary man. A like phraſe the Apoſtle hath, when he ſpeaks of ſome that come unworthily to the Lords Table, he ſaith, They do not diſcern the Lords body, 1 Cor. 11.29. Not to diſcern the Lords body, is not to make a difference between the ſacramental bread and common ordinary bread, not to ſee the Lords body repreſented to us in and by that bread. Not to diſcern the Lords body, is, not to owne and acthe
blood of the Covenant a common thing, is, not to ſee the preciouſneſs of this blood, not to have a high eſteem of it, and not to apply our ſelves for ſalJoh. 6.53. Except ye eat the fleſh, and drink the blood of the Son of man, you have no life in you. Let us not think that it is an indifferent thing, a matter of ſmall moment, whether we underſtand the worth of Chriſts ſufferings, and apply our ſelves to them yea or no. Our Saviour tells us plainly our ſalvation depends upon it, Except ye eat the fleſh, and drink the blood of the Son of man, ye have no life in you. That is, unleſs ye have skill to make uſe of my ſufferings, and to apply your ſelves to the virtue of them, ye have no life in you, that is, you have not the life of Juſtification nor ſanctifi
4. Then are the ſufferings of Chriſt contema ſhewing forth the Lords death, 1 Cor. 11.26. As often as ye eat this bread and drink this cup, ye do ſhew the Lords death till he come. This phraſe of ſhewing forth the Lords death implies three things in it.
1. It implies the inward aſſent of the mind, that we do indeed with our hearts and minds be
2. This phraſe of ſhewing forth the Lords death implies the profeſſion and confeſſion of our faith before the world,
3. It implies our faith in our our reliance upon the death and ſufferings of Chriſt for ſalvation, that is our expectation of ſalvation by the death of Chriſt, and by that means only. All this I take to be implied in this phraſe of ſhewing forth the death of Chriſt: the Sacrament therefore being a ſhewing forth of Chriſts death, when we come to the Sacrament, we have to do with the death and ſufferings of Chriſt in a peculiar manner; if therefore we ruſh upon that Ordinance in a rude or unworthy manner, we muſt of neceſſity conCor. 11.27. Whoſoever
ſhall eat and drink this cup of the Lord unworthily, ſhall be guilty of the body and blood of the Lord. As much as if he ſhould ſay, Every unworthy Communicant, every unworthy receiver at the Lords Table is guilty of no ſmall ſin, he is guilty of the very body and blood of Chriſt, that is, he is as one that hath imbrued his hands in Chriſts blood, he is guilty of the body and blood of the Lord. The Ancients expound it to this ſenſe: Every unJudas that betrayed Chriſt, like the Jews that buffeted and ſpit upon him, like to Pilate that condemned him, and like the Souldiers that crucified him; theſe dealt unworthily with the body of Chriſt, and ſo doth every unworthy Communicant deal unworthily with the body of Chriſt. The others indeed abuſed and dealt unworthily with his naIf they had known it, they would not have crucified the Lord of glory, 1 Cor. 2.8. But now rude Chriſtians who ruſh irreverently upWhoſoever ſhall eat this bread,
1 Cor. 11.29. The Greek word, as Peter Martyr obſerves,
indecently, not congruouſly, not in that fit manner as he ought to do: he eats and drinks unworthily that comes in an indecent manner, without due preparation to this Ordinance.
I ſhall more particularly ſhew what this un
1. Then do we come unworthily to the SacraWhoever ſhall drink this cup of the Lord, ſaith the Apoſtle: this Cup of the Lord, here is an accent, that it is the Lords bread, the Lords cup; the bread that we partake of in the Sacrament is the Lords bread, and the cup that we drink of in the Sacrament is the Lords cup.
Some may ſay, ſo is all our bread; the bread that we live upon daily, is the Lords bread, and the cup we drink of daily is the Lords cup, it is he that ſpreads our tables for us, and cauſeth our cups to run over.
But we muſt conſider, that the bread here ſpoLords bread and the Lords cup in a peculiar manner: it is that bread that is inſtituted to ſignifie and repreſent the Lords body, and it is that cup that is inſtituted to repreLords blood; therefore when we look uptremendous Myſteries. O here are tremendous Myſteries indeed,
This is my body which was broken for you, ſetting aſide thoſe groſs conWhom the heavens muſt contain till the time of the
reſtitution of all things, Act. 3. Yet the virtue of Chriſts body and blood is ſtill really communicaCalvin, Not only the virtue of his Death and Reſurrection, but that very body that dyed and roſe again, this is offered to us in the Sacrament: theſe are great Myſteries indeed. Now not to have a due reverence to ſuch great and ſublime Myſteries as theſe are, to come to theſe as if they were com
2. Then do we come unworthily to the Sacrathe crucifying the Son of God
afreſh, and putting him to an open ſhame, Heb. 6.6. What is this but crucifying Chriſt afreſh, and making Chriſt as contemptuous as poſſibly we can, whenas we profeſs to expect ſalvation by the death and ſufferings of Chriſt, and yet in the mean time love, harbour, entertain, and practiſe thoſe very things we ſay we believe Chriſt dyed for? Certainly every looſe Chriſtian that makes a profeſſion of Chriſt, and yet lives in groſs open ſins, makes a plain mock of Chriſt and his ſuffer
3. Then do men come unworthily to the SaLet a man examine himſelf, and ſo let him eat of that bread, and drink of that cup, 1 Cor. 11.28. It is obſervable, the Apoſtle opHe that eats this bread, and drinks this cup of the Lord unworthily, ſhall be guilty of the body and blood of the Lord; now he adds, But let a man examine himſelf: ſo then, if a man do not examine himſelf, then he eats unworthily.
But it may be ſaid, What ought a man to exa
Concerning two things.
1. Concerning his ſtate.
2. Concerning the preſent frame and diſpoſ
1. A man ought to examine himſelf concerCor. 13.5. Examine your ſelves, whether ye be in the faith: prove your own ſelves. Know ye not your own ſelves, how that Jeſus Chriſt is in you, except ye be reprobate. We muſt examine our ſelves concerning our fun
2. We ought to examine our ſelves concerning the frame and diſpoſition of our ſouls, whether we be in a fit frame to partake of ſuch an OrdiFor this cauſe many were ſickly and weak, and many were fallen aſleep, 1 Cor. 11.30. that is, for coming to the Sacrament without due preparation. Others who groſly profane this Ordinance, that come to this Ordinance, and live in groſs ſins, and conHe that eateth and drinketh unworthily, eateth and drinketh damnation to himſelf, or judgment to himſelf, as the word may be rendred. The godly themſelves coming in a rude and care
And if it be asked, What is the reaſon of it, why is the unworthy receiving of the Sacrament a contemning of Chriſts ſufferings? I anſwer,
1. Becauſe the Sacrament is a plain revelation and exhibition of Chriſt crucified, This is my body which was broken for you. That very body of Chriſt in which he ſuffered, dyed, roſe again, is offered to us in the Sacrament to be looked upon by faith. The Sacrament is, as the Ancients call it,
a viſible Word. The Sacrament declares by viſible ſigns and repreſentations that which the Word doth in ano
2. The Sacrament is appointed to confirm our union and communion with Chriſt: The bread which we break is it not the communion of the body of Chriſt? The cup of bleſſing which we bleſs is it not the communion of the blood of Chriſt? 1 Cor. 10. The ancient Church called the Sacrament of the Lords Supper,
the Sacrament of Ʋnion, becauſe it is that ſpecial Ordinance by which our union and communion with Chriſt is ſtrengthened and confirmed. And our Saviour in effect tells us as much, when he ſaith, He that eateth my fleſh and drinketh my blood, dwelleth in me and I in him, Job. 6.56. When we eat Chriſts fleſh and drink his blood, Chriſt dwells in us and we in him. Now when we profeſs the neareſt union and commu
Thus have we heard now how Chriſt and his ſufferings may be contemned, there is another thing that may be added, and that is,
5. That Apoſtates, ſuch as fall from, deny and renounce the faith of Chriſt they once preHeb. 10. and of theſe he ſaith, That they account the blood of the Covenant by which they are ſanctified, an unholy thing. He that apoſtatizes from the ChriHeb. 10.29. Of how much ſorer puniſhment ſhall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was ſanctified an unholy thing, and hath done deſpite unto the Spirit of grace. There is a ſorer puniſhment ſhall be inflicted upon ſuch who deſpiſe the perſon of Chriſt, and con
Joh. 15.13.
Greater love hath no man than this, that a man lay down his life for his friends.
I Proceed now to another Conſideration to ſhew the greatneſs of Chriſts Love in his Sufferings. The love of Chriſt in his ſufferings appears in this, That the Son of God, ſo great a perſon, ſhould ſuffer ſuch things as he did ſuffer for us. The love of Chriſt doth not only appear from the conſideHeb. 12.2. He endured the croſs and deſpiſed the ſhame. Iſa. 50.6. I gave my back to the ſmiters, and my cheeks to them that plucked off the hair, I hid not my face from ſhame and ſpitting. That the Son of God ſhould ſuffer ſuch things for us poor men, that he ſhould ſuffer ſuch pains and torments in ſoul and body for us, this commends his love to us. The ſufferings of Chriſt did far exceed the ſufferbruiſe him, he put him to grief, Iſa. 53. Chriſt did not only ſuffer in his body, but he ſuffered in his ſoul, yea his ſoul-ſufferings were the greateſt ſufLuk. 12.50. I have a baptiſm to be baptized with, he ſpeaks of the Baptiſm of his ſufferMat. 16.21. From that time forth began Jeſus to ſhew to his Diſciples how he muſt go to Jeruſalem, and ſuffer many things of the Elders and chief Prieſts and
Scribes, and be killed and be raiſed again the third day. Our Saviour was not ignorant of his own ſufferings, but had a perfect contemplation of them in his mind before-hand, he knew how great and bitter and ſore they would be, and yet he was content to undergo them for our ſakes.
The love of Chriſt in his ſufferings appears in this, That ſo great a perſon ſhould give himſelf to ſuffer ſuch things to expiate ſo vile a thing as ſin, which yet he hated ſo much, and had power to puniſh; that the life of the beſt perſon ſhould go to expiate the worſt thing, this is admirable. Sin is the worſt of evils, the vileſt thing in the world. Now that the life of the moſt excellent perſon, the life of the Son of God ſhould be given to expiate ſo vile a thing as ſin, this is admirable indeed, The Lord hath cauſed to meet on him the iniquity or perverſneſs of us all, Iſa. 53. Sin is the perverſneſs of the creature, it is the crookedneſs or depravation of a mans actions; ſin is a defectiDedit tam inaeſtimabile pretium pro tam deſpecta odio
Luther.Luther: He gave ſo ineſtimable a price for our ſins, for a thing ſo vile, ſo deſpicable, ſo worthy to be hated. What more abominable, what more odious in the ſight of God than ſin? and yet the Son of God gave himHeb. 1.9. Thou haſt loved righteouſneſs, and hated iniquity, it is ſpoken of Chriſt; and yet though Chriſt hated ſin ſo much, he gave himſelf for our ſins, Gal. 1.4. Who gave himſelf for our ſins: and as Chriſt hated ſin, ſo had he power to puniſh and to be avenged for it; and yet raLuther, O the conde
The love of Chriſt in his ſufferings appears in this, That Chriſt had all the Elect before him at once, and ſuffered for all the Elect. It was not for one or a few of the Elect only that he ſuffered, or for ſome or a few of their ſins that he ſuffered, but it was for all the ſins of all the Elect, Eph. 5.25. Husbands love your wives as Chriſt loved the Church, and gave himſelf for it. It was the Church that Chriſt gave himſelf for, Chriſt knew all his ſheep by name, and he laid down his life for his ſheep. Paul could ſay, He hath loved me, and given himſelf for me, and every true Believer may ſay, He hath loved me, and given himſelf for me. Why, now what an inſinite Sea and Ocean of love muſt there needs be in the heart of Chriſt, when as Chriſt out of the greatneſs of his love gave himJoh. 2.2. He is the propitiation for our ſins, and not for ours only, but alſo for the ſins of the whole world, that is, Chriſt is not only the propitiation for ours ſins, who do now live and believe on him, but he is alſo the propitiation for the ſins of all others who ſhall live after us, and believe on him even to the end of the world. The virtue of Chriſts death, and the efficacy of his ſufferings
The love of Chriſt in his ſufferings appears in this, That Chriſt by his death and ſufferings hath delivered us from that which was the greateſt matter of fear to us. The great thing which all the ſons of men have feared hath been death, and the conſequence of death. The great thing threatIn the day that thou eateſt thou ſhalt dye the death. Death was the great puHeb. 2.14. That through death he might deſtroy him that had the power of death, and deliver them who through fear of death were all their life-time ſubject to bondage. There are two things which the Apoſtle intimates are the great things that do keep men in bondage all their days: the one is the fear of death; and the other is the power that the Devil had over men, That he might deſtroy him that had the power of death, that is, the Devil. The Devil hath not the power of death ſimply and abſolutely; but he is ſaid to have the power of death, as he is the ExeLuther: Could we believe ſo firmly as we ought to do that Chriſt dyed for our ſins, and roſe again for our juſtification, there would remain nothing of fear or terrour in us; for, ſaith he, the death of Chriſt is a certain Sacrament or pledge which certifies us, that our death is nothing at all. For if death hath executed all its power and ſtrength upon Chriſt; if death hath poured out all its venom and malignity upon Chriſt, then there is nothing that remains in death to hurt us. Death had nothing at all to do with Chriſt, but only as he put himſelf under the power of death for our ſakes. Now the Son of God who was above death, freely ſubjecting himſelf to death for our ſakes, and death having
All things are yours, things preſent, things to come, life is yours, and death is yours, 1 Cor. 3.21, 22. Bleſſed are the dead that dye in the Lord, Rev. 14. Death is an introduction to the Saints unto their perfect and compleat hap
The love of Chriſt in his ſufferings appears in this, That he came into our nature, and became man on purpoſe that he might ſuffer for us. One of the principal ends of the Incarnation of the Son of God was, that he might ſuffer and dye for men. This is intimated by the Apoſtle, Heb. 2.14. For as much as the children are made partakers of fleſh and blood, he alſo himſelf took part of
the ſame, that through death he might deſtroy him that had the power of death, that is the devil. It is as much as if he had ſaid, Had he not partaken of our nature, he could not have ſuffered for us; as he was the Son of God, and poſſeſſed of the Divine nature, ſo he was not capable of ſuffer
The love of Chriſt in his ſuffering may be ſeen in this, Becauſe ſo great benefits accrue and come to us by the ſufferings of Chriſt. Chriſt by the merit of his ſufferings hath purchaſed and procu
1. Chriſt by his ſufferings hath purchaſed for us the forgiveneſs of ſins, Eph. 1.14. In whom we have redemption through his blood, even the forgiveneſs of ſins.
2. Chriſt by his ſufferings hath purchaſed for us peace and reconciliation with God, Eph. 2.16. That he might reconcile us to God by the croſs. Col. 1.21. You that were ſometimes alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his fleſh through death.
3. Eternal life it ſelf is the purchaſe of Chriſts ſufferings, Rom. 6. ult. The wages of ſin is death,
but the gift of God is eternal life through Jeſus Chriſt our Lord, that is, through the merit of Jeſus Chriſt our Lord; ſo that eternal life is the merit of Chriſts death. We have another clear Text to confirm this, Heb. 9.15. For this cauſe he is the Mediator of the new Teſtament, that by means of death, for the redemption of the tranſgreſſions that were under the firſt Teſtament, they which are called might receive the promiſe of eternal inheritance. The eternal inheritance, the inheritance which all the Elect are brought unto in Heaven, is purchaſed by the death of Chriſt; for ſo the Apoſtle exThat by means of death thoſe that are called might have the promiſe of eternal inheritance. Hence is it, that Heaven is called a purchaſed poſſeſſion, Eph. 1.14.
Ʋntil the redemption of the purchaſed poſſeſſion, the Glory of Heaven is called a purchaſed poſſeſſion. Now in every purchaſe there muſt be a price, there can be no purchaſe without a price: the price therefore that was laid down for us, that we might obtain eternal life, was the price of Chriſts blood, the death of Chriſt, as appears from the former Scriptures.
4. The Spirit of God, and all that grace whereThis cup is the new Teſtament in my blood: as much as if he ſhould ſay, All the merput his Law in their minds, and write it in their hearts; he promiſeth that he will give his Spirit to them, and the like: all theſe bleſſings are purcha
If the love of Chriſt be ſo great in his ſuffer
1. The more we meditate upon the ſufferings of Chriſt, the more ſhall we underſtand what thoſe heights and depths, and lengths and breadths of the love of Chriſt are, which the Apoſtle ſpeaks of. The Apoſtle ſpeaks of infi
2. The more we meditate on Chriſts ſufferRom. 8.33, 34. Who ſhall lay any thing to the charge of Gods elect? It is God that juſtifieth: Who is he that condemneth? It is Chriſt that dyed. As much as if he had ſaid, If Chriſt hath dyed, we ſhall not dey: if we be Believers, who ſhall condemn? It is Chriſt that dyed, that is, if Chriſt hath dyed, we ſhall not dye eternally; if the Law hath had its full power and ſtrength upon Chriſt, if the Law hath put Chriſt to death, if it hath executed the Curſe upon Chriſt to the uttermoſt, then it hath no more to execute upon a Believer as a part of the Curſe; for Chriſt hath redeemed us from the curſe of
the Law, being made a curſe for us, Gal. 3.13. Therefore the conſideration of what Chriſt hath ſuffered for us may be as food to our faith. Hath Chriſt indeed ſuffered ſuch things, as we have heard of in the Doctrine of Satisfaction, then we ſhall never ſuffer them. Hath Chriſt ſuffered deLuther's expreſſion is; and the realizing by faith what Chriſt hath ſuffered, will be the beſt balm to cure a wounded conſciJoh. 5.12. He that hath the Son hath life. We muſt firſt have the Son himſelf, before we can have life by the Son. Our firſt work therefore is to make ſure our intereſt in the Son himſelf.
Let me now in a few words cloſe up the whole Doctrine concerning the Sufferings of Chriſt and the work of his Satisfaction. We have heard
Joh. 6.40. This is the will of him that ſent me, that every one which ſeeth the Son and believeth on him, may have everlaſting life. We muſt firſt by the eye of faith ſee that great Perſon, the Son of God come down into our nature, and doing and ſuffering ſuch things in it for the accompliſhment of our ſalvation, and then we muſt cloſe with this Per