The Triumph of a True Christian Described, Commentary on verse · Verse 3

The Triumph of a True Christian Described · Commentary on verse · Verse 3

p. 57VERSE 3.

For (that that was impoſſible to the Law, in as much as it was weake, becauſe of the fleſh) God ſending his owne Sonne, in the ſimilitude of ſinfull fleſh, and for ſinne, condemned ſinne in the fleſh.

THis verſe hath reſpect to the verſe foregoing, as yeelding a proofe and confirmation of that, that the moſt abſolute and perfect holineſſe and puritie of Chriſt his humane nature, called the Spirit of life, imputed to ſuch as are in Chriſt, doth free them from the impureneſſe and defilement of their nature ſtill abiding in them, both from the guiltineſſe of it, and from the puniſhment due to it, and doth make them holy in the ſight of God. The Apoſtle here confirmes that, from the effect of God his ſending his Sonne into the world. And of the Sonne of God his taking fleſh and the nature of man on him, that the effect was the condemnation of ſinne in that fleſh: and in that humane nature of the Sonne of God, being ſent of his Father into the world, and taking the nature of man on him, he in that nature condemned ſinne, and ſo freed all true beleeuers from the impureneſſe and defilement of nature: that is the maine drift of the Apoſtle in this verſe, and the reſpect it hath to the foregoing matter. In this verſe we hauehave theſe things offered.

Firſt, that the Law could not do that which Chriſt did,The generall matter of the third verſe. there was an impoſſibilitie in the Law to do it. Why? becauſe it was weake, and wanted power to that purpoſe. That which was impoſſible to the Law, in as much as it was weake, ſaith the Apoſtle. And leſt he ſhould ſeeme to wrong the Law, he explaines himſelfe and ſaith, the weakneſſe of it was in regard of the fleſh, it was weake becauſe of the fleſh. And then:

Secondly, we hauehave here laid before vsus what Chriſt did, namely this, that he condemned ſinne, and wherein it was that he condemned ſinne, that it was in the fleſh. And this effect and working of Chriſt, the condemning of ſinne in the p. 58fleſh, the Apoſtle doth not barely deliuer, but he ſets it down together with another ſpeciall worke of God going before it, and that was the ſending of Chriſt into the world; that God ſent his owne Sonne into the world, to be incarnate, and to take the nature of man on him, which is further amplified by a particular end of his ſending in the fleſh, that it was for ſinne. God ſending his owne Sonne, in the ſimilitude of ſinfull fleſh, and for ſinne: and then followes the effect: That he being ſo ſent, he condemned ſinne in the fleſh.

The drift of itTouching this verſe in generall, as I ſaid, it is to be taken as intended by the Apoſtle, touching the matter of iuſtification, and not concerning ſanctification. The whole matter of it, if we duly obſerue it, tends to ſet forth iuſtification: for here the Apoſtle ſhewes that the Law cannot iuſtifie, that the Law cannot bring to Gods choſen perfect holineſſe and puritie. Though the Law command and require perfect righteouſneſſe, both of nature and actions, yet it brings not perfect holineſſe and puritie to Gods choſen: it is onelyonly Chriſt Ieſus being ſent of his Father, and taking fleſh on him, that condemnes ſinne in his fleſh, and brings ſuch a perfection of holineſſe and puritie to Gods choſen, as being imputed to them, makes them perfectly holy and pure in Gods ſight: that is the very purpoſe of the Apoſtle in this verſe. And this verſe being a proofe or an explication of that which is deliuered in the ſecond verſe, it proues ſtrongly againſt all that gaineſay it, that we hauehave rightly expounded that verſe; and that by the Law of the Spirit of life in Chriſt Ieſus, is meant the perfect holineſſe and puritie of Chriſt his humane nature. And they that cauil and except againſt that expoſition, do it without ground.Interpretatiō. That that was impoſſible to the Law, or as it is in the new tranſlation, what the Law could not do: By the Law, we are to vnderſtand the morall Law of God: and what is the thing the morall Law could not do, we may gather from the laſt clauſe of the verſe, (condemned ſinne in the fleſh.) God ſending his owne Sonne in the ſimilitude of ſinfull fleſh, condemned ſinne in the fleſh, and that was the thing the Law could not do, it could not condemne ſinne in p. 59the fleſh, it could not free from ſinne in the ſight of God, and beſtow on men perfect holineſſe and righteouſneſſe, in as much as it was weake, that is, of no force, of no power nor ſtrength to that purpoſe, becauſe of the fleſh, or by reaſon of the fleſh. By fleſh, is here meant the corruption of nature, that which is in men by naturall generation, as Ioh. 3.6. That which is borne of the fleſh is fleſh. (God ſending his owne Sonne) the word God here ſtanding in relation to Chriſt, is to be taken perſonally, for God the Father the firſt perſon in Trinitie. Sending, that is, in his eternall counſell hauing deſigned to the office of a Mediator, as Ioh. 10.36. Say ye of him whom the Father hath ſanctified, and ſent into the world, did in the fulneſſe of time exhibite him. Galat. 4.4. When the fulneſſe of time was come, God ſent forth his Sonne, that is, his eternall Sonne, begotten of him from all eternitie, and of the ſame eternall eſſence with the Father, and ſo his onelyonly begotten Sonne, as he is called, Ioh. 3.16. In the ſimilitude of ſinfull fleſh. The word ſimilitude, muſt not be here ſimply referred to the fleſh, but to ſinfull fleſh. And the meaning is, endued with humane fleſh, and a hauing a true body and a true ſoule, like to our ſinfull bodies and ſoules, but yet free from all ſpot of ſinne in his body and ſoule, as Heb. 4.15. He was in all things tempted in like ſort, yet without ſinne. (And for ſin.) Some expound theſe words to be a ſacrifice for ſinne, but they are miſtaken, the Apoſtle here ſpeakes not of Chriſt his ſacrifice or death, but of his incarnation and coming in the fleſh, that he was ſent, and became man for ſinne, namely, to take away and to driue ſinne out of our nature, which he tooke on him. For (as Beza well obſerues) the Apoſtle ſaith not for ſinnes, but for ſinne, meaning the blot and ſtaine of nature, which did ſticke in our fleſh, before Chriſt did aſſume and take our fleſh on him, and did fully ſanctifie that aſſumed fleſh. (Condemned ſinne in the fleſh.) The word condemned, is here put by a metaphoricall metonymie, for that which followeth condemnation, namely, for the aboliſhing and taking away of ſinne. As condemned perſons vſe to be cut off, and to be taken out of the world, that they may be no more: ſo the Apoſtle ſaying that Chriſt p. 60condemned ſinne, he meanes, he aboliſhed and tooke ſinne at once quite out of the way: ſo the word is vſed, 1. Pet. 4.6. In the fleſh, that is, in the nature of man, euen in that fleſh and humane nature that he aſſumed, he aboliſhed ſinne altogether: and that fleſh of his being perfectly holy and pure, and the holineſſe of it being imputed to ſuch as are in Chriſt, it takes away the guiltineſſe from them in reſpect of the impureneſſe of their nature, and they thereby are made perfectly holy and pure in Gods ſight. So (as I take it) we are to vnderſtand theſe words, condemned ſinne in the fleſh. Thus then conceiue we the meaning of this verſe, as if the Apoſtle had ſaid.

For that which the morall Law of God could not do, which was not poſſible for the Law to do, namely, to free men from ſinne in the ſight of God, and to beſtow on them perfect holineſſe and righteouſneſſe, in as much as it had no force, nor power to that purpoſe, The meaning of the words.by reaſon of their naturall corruption: God the Father exhibiting and ſending into the world his eternall and onelyonly begoten Sonne, whom in his eternall counſell he had deſigned to the office of a Mediator, I ſay, ſending him into the world endued with humane fleſh, euen with a true body and a true ſoule, like to our ſinfull bodies and ſoules, yet free from all ſpot of ſinne, and that to take away and to driue ſinne, euen the blot and ſtaine of nature out of our nature which he tooke on him, he did indeed in that fleſh and humane nature that he aſſumed, aboliſh ſinne altogether, and tooke it quite out of the way. That fleſh of his being perfectly holy and pure, and the holineſſe of it being imputed to ſuch as are in Chriſt, it frees them from guiltineſſe in reſpect of the impureneſſe of their nature, and they are thereby made perfectly holy and pure in Gods ſight.

The Apoſtle here ſaith: that which was impoſſible for the Law to do, God ſent his Sonne to do for his choſen, and the thing as I ſaid, the Law could not do, was this, it could not free men from ſinne in the ſight of God, it could not bring them perfect holineſſe and righteouſneſſe. Hence then it is cleare.

Doct. 1 That the morall Law of God doth indeed teach perfect p. 61righteouſneſſe, both of nature & actions:Though the morall Law teach perfect righteouſnes both of nature and actions, yet can it not iuſtifie any in the ſight of God. but it cannot iuſtifie any in the ſight of God, it cannot poſſibly bring to men perfect holineſſe and righteouſneſſe, by which they may ſtand perfectly holy and iuſt in Gods ſight, that is a thing impoſſible for the morall Law to do.

For why, the morall Law of God offers no pardon, nor forgiueneſſe of any the leaſt ſinne, that is proper to the Goſpell: the Law hath in it no promiſe of remiſſion of any ſinne: no, it threatens the curſe for the leaſt breach and tranſgreſſion of it. Galat. 3.10.Galat. 3.10.Gal 3:10 Curſed is eueryevery man that continueth not Reaſon. 1 in all things which are written in the booke of the Law to do them. Deut. 27.26.Deut 27:26And as the Apoſtle ſaith, Iames 2.10:Iam. 2.10.Jas 2:10 If a man faile but in one point, he is guiltie of all, he is a tranſgreſſor of the Law, and he is liable to the curſe of the Law. And hence is the Law called, A killing letter, the miniſtration of death, the miniſtrie of condemnation. 2. Cor. 3.6, 7.9.2. Cor. 3.6.7.92 Cor 3:62 Cor 3:72 Cor 3:9

Againe, the Law is not able to worke faith in men, by Reaſon. 2 which they may lay hold of remiſſion of ſinnes offered to them in the word of promiſe. For the Law reueales not iuſtifying faith; and what it reueales not to vsus, it workes not in vsus. And further, the Law onelyonly teacheth what we ought to do, and what to auoyd, but it miniſtreth no ſtrength to vsus to do that it commands; that is alſo proper to the Goſpell, the Goſpell onelyonly miniſtreth the Spirit, Gal. 3.2.Gal. 3.2.Gal 3:2 Receiued ye the Spirit by the workes of the Law, or by the hearing of faith preached? So that on theſe grounds, we may reſolue on this as a certaine truth, that the morall Law of God cannot iuſtifie any in the ſight of God: it is not poſſible that the Law of God ſhould bring men to perfect holineſſe and righteouſneſſe, by which they may ſtand perfectly iuſt in the ſight of God.

Now then, firſt this meets with that erronious conceit of Vſe. 1 the Papiſts,Iuſtification in Gods ſight by the works of the Law confuted. who hold and teach iuſtification in Gods ſight by the works of the Law, directly contrary to this truth, that the Law cannot poſſibly iuſtifie any in the ſight of God: yea directly contrary to the plaine euidence of the Scripture. Rom. 3.20. ſaith the Apoſtle, By the workes of the Law, ſhall p. 62no fleſh be iuſtified in his ſight. It is but a ſhift to expound that place, either of the workes of the ceremoniall Law, or of the workes done by the ſtrength of nature: for the Apoſtle there ſubioynes, By the Law comes the knowledge of ſinne: Now the knowledge of ſinne comes not by the ceremoniall Law, that brings not men to a ſight of ſinne, but the morall Law is that by which men come to the knowledge of ſinne.

Againe, all men hauehave ſinned, and good workes done by them, being in the ſtate of grace, and by the ſtrength of grace, (admit them to be moſt exact and perfect, and done according to the ſtrict rule of the morall Law,) yet can they not procure pardon of the leaſt ſinne: and therefore they cannot poſſibly iuſtifie any in the ſight of God. Againe,

Vſe. 2 Is it ſo, that the morall Law of God cannot iuſtifie any in the ſight of God,An errour ingrafted in nature confuted that it cannot poſſibly bring to men perfect holineſſe and righteouſneſſe, by which they may ſtand iuſt and righteous in Gods ſight? then take we heed that we ſeeke not iuſtification in Gods ſight in and by the Law, and that we ſeeke not life and ſaluation in our owne obſeruance and fulfilling of the Law of God. It is an errour ingrafted in nature, it is naturall for men to ſeeke for life and ſaluation by ſome thing in themſelues, and by their owne deeds. The blind ignorant multitude make this plaine to be a naturall errour.The commō plea of the multitude met withall. Aske them how they looke to be ſaued, and they commonly anſwer; By their good meaning, by their good dealing, and good ſeruing of God; they do no body harme, they ſerue God duly and truly, and they hope they ſhall go to heauen. Poore ſoules, they deceiue themſelues, this is out of their blind ignorance, this is to ſeeke for life and ſaluation where it is not to be found. The Law onelyonly ſhewes vsus our ſinnes, and the curſe due to vsus for the ſame, without remedie, and ſo it driues vsus from it ſelfe, and out of our ſelues, to ſeeke remedie elſewhere: it is a Schoolemaiſter to bring vsus to Chriſt, Galat. 3.24. Indeed it is an abuſe of the Law, to ſeeke for life and ſaluation by it: we are to make another vſe of it, to make the Law a Schoolemaiſter to driue vsus to Chriſt, by ſhewing vsus our ſinnes, and what we hauehave deſerued p. 63by them; and ſo whipping and ſcourging our naked conſciences, with the ſmart of it, yeelding vsus no remedie by which we may be freed from the curſe of it, and ſo driuing vsus to Chriſt, in whom we ſhall find full remiſſion of all our ſins, and full and perfect holineſſe, both of nature and life, and an acceptation of our imperfect obedience; which benefits the Law cannot affoord vsus. Learne therfore for thy iuſtification and ſaluation, to go out of thy ſelfe, and ſeeke for thoſe things onelyonly in Chriſt. Caſt thy ſelfe wholly on him, reſt on him, and build thy faith on him; and thou then buildeſt on a ſure rocke, againſt which all the gates of hell ſhall neuer be able to preuaile. In the next place obſerue we: The Apoſtle ſaith, the morall Law of God could not bring to men perfect holineſſe and righteouſneſſe, that was a thing impoſſible to the Law: and why? Becauſe it was weake, it was vnable and inſufficient to that purpoſe; and yet not in it ſelfe, but becauſe of the fleſh, becauſe of the corruption of nature. Hence we may eaſily conclude and gather thus much.

That no man liuing in this world, hauing fleſh and the corruption Doct. 2 of ſinne in him, as the beſt hauehave in part, No man liuing in this world can poſſibly keep and fulfill the the morall Law of God.ſo long as they liue on the face of the earth: no man liuing in the world, can poſſibly keepe and fulfill the morall Law of God: it is not poſſible for any meere man, in his own perſon, in the the time of this life, to keepe and fulfill the Law of God in perfection: he cannot perfectly and fully keepe the Law of God, and not faile in any thing the Law requires, that is not poſſible. A man that is in his naturall ſtate and condition, is abſolutely and altogether vnable to yeeld obedience to any part of Gods Law: yea, ſuch as are regenerate in the higheſt degree of regeneration, liuing on the face of the earth, they are vnable to yeeld obedience to the Law of God, in that manner and meaſure as it ought to be obeyed; euen they faile in many things, and diuerſe and ſundry wayes. Iames 3.2.Iam. 3.2.Jas 3:2 ſaith the Apoſtle: In many things we offend all. Euen the beſt of Gods children ſinne in many things. Eccleſ. 7.22.Eccleſ. 7.22.Eccl 7:22 Surely (ſaith the Preacher) there is no iuſt man in the earth, that doth good and ſinneth not: there is not ſuch a man to be found on the p. 64earth. Pſal. 130.3.Pſal. 130.3.Ps 130:3 ſaith the Pſalmiſt, If thou O Lord ſtraightly markeſt iniquitie, O Lord who ſhall ſtand? Iob 9.3.Iob 9.3.Job 9:3 Iob ſaith, He could not anſwer the Lord one thing of a thouſand. Mat. 6.12.Mat. 6.12.Matt 6:12 Chriſt hath taught ſuch as are able to call God Father, to pray, Forgiue vsus our debts. And many like euidences of Scripture might be brought to cleare and confirme this truth: that it is not poſſible for any meere man, though he be regenerate and hauehave attained a great meaſure of holineſſe, in his owne perſon, in the time of this life, to keepe and fulfill the Law of God. The moſt holy, and the moſt regenerate that liues on the face of the earth, cannot perfectly and fully without failing, obſerue and keepe the Law of God.

Reaſon. And the reaſon and ground of it is, in regard of that diſproportion that is betweene the Law of God and our nature: for the Law of God is perfectly holy, and pure, anſwerable and proportionable to the Law-giuer God himſelfe, and our nature is in it ſelfe extreamly impure, and filthy, and there is no proportion betweene them; yea there is a remainder of that defilement and filthineſſe of nature in the beſt, in the moſt holy, and moſt regenerate, that liue on the face of the earth; they are carnall, Rom. 7.14.Rom. 7.14.Rom 7:14 if they be compared to the perfect holineſſe and puritie of the Law of God: and therefore they cannot poſſibly anſwer the exact holineſſe and puritie of Gods Law, they cannot reach to it. And on this ground we may ſet this downe as a certaine truth, that it is not poſſible for any meere man, though he be regenerate, and hauehave a great meaſure of grace and holineſſe in his owne perſon, in time of this life, perfectly without any failing at all, to keepe and fulfill the Law of God.

Ʋſe. 1 And this truth, firſt ouerturnes that groſſe error of the Papiſts,A groſſe errour of the Papiſts diſcouered and ouerturned. who blaſphemouſly teach, that ſuch as are regenerate may perfectly fulfill the Law of God in the time of this life, and may do whatſoeuer the Law requires of them without any failing at all: yea they hold that men in the ſtate of grace, may do workes of ſupererrogation, euen more then the Law requireth: which is a foule and groſſe error, and cannot ſtand with the truth now deliuered. Yet this error they ſtifly hold, p. 65and for the vpholding of it they hauehave deuiſed this ſhift: ſay they, There is a double degree of fulfilling the Law of God, one, an higher, and moſt abſolute, and belonging to the life to come; and another lower, belonging to this life, which the Lord requires according to our frailty, euen a perfect fulfilling of the Law of God according to our eſtate and condition in this life.

This is a moſt wicked and fooliſh diſtinction,A Popiſh diſtinction met withall. yea manifeſtly falſe: for there is onelyonly one rule of righteouſneſſe and not two, and there is onelyonly one generall and vnchangable ſentence of the Law, namely this, he that continueth not in all things written in the booke of the Law to do them, and that in this life, is curſed. And it is abſurd to ſay that the Lord requires not an abſolute fulfilling of his Law in time of this life, but onelyonly in the life to come: for what man could do in the ſtate of innocency, that the Law requires of him in the ſtate of corruption. Oh, Obiect. but (ſay they) if the Lord giuegive vsus a Law that is impoſſible for vsus to keepe, you make him more cruell then any tyrant, and that is a monſtrous wrong to the Lord. I anſwer againe. It is no wrong to the Lord, Anſw. to ſay that he now giues vsus a Law that we cannot poſſibly keep and fulfill, becauſe when he firſt gaue vsus his Law, he then gaue power and ſtrength to fulfill it. Adam in his innocency had power to keepe it, and that power and ſtrength we loſt through our owne default; we diſabled our ſelues by the fall of our firſt parents. We know that amongſt men he is not to be blamed who requires his due debt of another, who ſometimes was able to pay him, and now hath diſabled himſelfe through his owne vnthriftineſſe and prodigality; and much leſſe is the Lord to be blamed, who requires of vsus the debt of perfect obedience to his Law, ſeeing we were once able to yeeld him that debt, and through our owne default hauehave diſabled our ſelues: and therefore it ſtill remaines a foule and groſſe error to ſay as the Papiſts do, that the regenerate may perfectly fulfill the Law of God in the time of this life. And for further vſe of this point.

Is it ſo, that it is not poſſible for any man, though he be regenerate, p. 66in his owne perſon in time of this life,Swelling conceits of our owne holines and goodnes di couered to be abominable. perfectly to keepe and fulfill the Law of God. Oh then let no man ſwell and be lift vp with a conceit of his owne holineſſe and goodneſſe, and good things done by him. It is monſtrous and abhominable pride in the Familiſts, in their idle braines to dreame of abſolute perfection of holineſſe and ſanctification in the time of this life. Some fooliſh ſpirits there be, who thinke they can aſpire to the perfection of the morall Law of God: this is monſtrous and fearefull pride, and we are to take heede of it; we are to be humbled in this reſpect: and though we be regenerate, yet we cannot in our owne perſons in the time of this life, perfectly keepe and fulfill the Law of God. And we are to acknowledge this our weakneſſe and diſability, and to ſeeke to the Lord for ſtrength, that we maybe able in ſome meaſure to yeeld obedience to his Law, yea to intreate the Lord to accept of that meaſure of obedience we are enabled by his grace to yeeld to him. And for perfect holineſſe and righteouſneſſe, we are to go out of our ſelues, and to ſeeke for that where it is to be found, namely, in Chriſt Ieſus, who is the end of the Law for righteouſneſſe to eueryevery one that beleeueth. Rom. 10.4.Rom. 10.4.Rom 10:4

Obſerue we further. The Apoſtle here ſaith, the Law was weake and inſufficient to bring Gods choſen perfect holineſſe. And why? not through any imperfection in the Law it ſelfe, but becauſe of the fleſh. The weakneſſe and inſufficiency of the Law, was by reaſon of their owne inbred corruption: the Apoſtle layes the fault on the fleſh, on the corruption of nature, and not on the Law it ſelfe, that it brings not perfect holineſſe to Gods choſen. Whence note we:

Doct. 3 That we are to blame our ſelues, euen our owne corruption,Our own corruptiō makes the holy things of God vnfruitfull & vnprofitable to vsus, and vnable to do vsus good. and not the Law of God, that it brings not to vsus perfect holineſſe and righteouſneſſe: our owne corruption makes that weake & vnable to do vsus good, which in it ſelfe is ſtrong to that purpoſe. Yea it is true in the generall of the whole word of God, of the Sacraments, and of all the holy things of God; it is our owne fleſh and corruption that makes the holy things of God vnfruitfull and vnprofitable to vsus, and vnable p. 67to do vsus good, they being in themſelues, and in their owne nature powerfull meanes of good. The word preached becomes a dead letter to many, they finde no benefit nor comfort by it. Yea as the Apoſtle ſaith, 2. Corinth. 2.16.2. Cor. 2.16.2 Cor 2:16 it becomes to them the ſauour of death: And why? Surely through their owne corruption: becauſe their owne vile and ſinfull hearts are not fit to receiue benefit and comfort by it. So the Sacraments which are ſeales of Gods couenant, and are full of ſweete and heauenly comfort in themſelues, they ſeale vp nothing to ſome but iudgement, 1. Corinth. 11.29.1. Cor. 11.29.1 Cor 11:29 And why? Surely becauſe of their vnpreparedneſſe: they come to the receiuing of them in their blindneſſe of minde, and onelyonly of forme and faſhion, and they will not be turned backe: and ſo the Sacraments become dangerous and hurtfull to them. Well take notice of it whoſoeuer thou art,A caueat to fruitleſſe hearers of the word of God. that art a fruitleſſe and vnprofitable hearer of the word of God, it may be thou haſt liued vnderunder the meanes a long time, and thou haſt bene a hearer of the word of God many yeares together, and yet thou art ignorant and blind, and thou art ſtill vnreformed in thine heart and life. Where is then the fault? in the word? No, that is profitable to teach, to improue, to correct, and to inſtruct in righteouſneſſe, 2. Tim. 3.16.2. Tim. 3.16.2 Tim 3:16 but the fault is in the crookedneſſe and corruption of thine owne heart; the word of God, the holy things of God are not empty ſhewes and ſhadowes, voyde of all benefit and comfort: no, no, it is thine owne corruption that ſets a barre betweene thee and the comfort and good that is to be found in them: it is that that makes them weake and vnable to yeeld comfort and good to thee; and therefore if thou wouldſt finde good, and comfort, and benefite by the holy things of God, thou muſt purge out the corruption of thine owne heart, and come to the hearing of the word with an honeſt and good heart, an heart hungring and thirſting after the holy inſtructions and comforts of it. Mixe thine hearing with faith, and bring with thee an heart willing to yeeld to the word of God, euen with feare and trembling, hearing it and ſubmitting thy ſelfe to it, when thine owne ſins are met withall, and thou art iuſtly reproued. p. 68And then doubtleſſe thou ſhalt finde the word to be to thee, as it is in it ſelfe, a word of power, of life, and ſauing comfort to thy ſoule. Come we now to the generall thing layd before vsus in this verſe, and that is, what Chriſt did which the Law could not do, as namely this, that he condemned ſinne in the fleſh; which is ſet forth together with another ſpeciall worke of God going before it, the ſending of Chriſt into the world to take fleſh, the nature of man on him; and that is further amplified by one patticular end of his ſending, that it was for ſin. God ſending his owne Sonne in the ſimilitude of ſinfull fleſh & for ſin, condemned ſin in the fleſh. And here obſerue we in generall, that y^t which was impoſſible to the Law, that which the Law could not do, God found out a way, and he found out a meanes to effect and bring to paſſe. The Law could not bring to Gods choſen perfect holineſſe and purity, that was impoſſible to the Law: yet the Lord did effect and worke it by ſending his Sonne into the world, to be incarnate, and to take fleſh on him. Whence note we thus much.

Doct. 4 That our impoſſibility cannot hinder the Lord his working.Impoſſiblity in mans iudgment cannot hinder Gods working. The Lord is able to ouercome impoſſibilities, he can worke, and many times doth worke and effect, and bring things to paſſe that in the iudgement of man are impoſſible: yea commonly the Lord doth worke, and bring things to paſſe when they ſeeme to be deſperate and paſt hope, and altogether impoſſible in the eyes and iudgement of men. Witneſſe that wonderfull and miraculous deliuerance of the people of Iſrael, Exod. 14.21.22. when they had the ſea before them, high mountaines on each ſide of them, the Egyptians behind them with a purpoſe to deſtroy them, and it was impoſſible for them in the iudgement of man to eſcape, then the Lord remoued that impoſſibility, and opened a way for them through the midſt of the ſea. Witneſſe alſo that deliuerance of Dauid out of the hands of Saul: the text ſaith 1. Sam. 23.26. That Saul and his men compaſſed Dauid and his men round about to take them: and in mans iudgement it was impoſſible for Dauid to eſcape; then the Lord cauſed a meſſenger to come to Saul, and to tell him, That the Philistines p. 69had inuaded the land: 1. Sam. 23.26.27.28.1 Sam 23:261 Sam 23:271 Sam 23:28and ſo Saul left purſuing Dauid and went againſt the Philiſtines, and he eſcaped: verſe 27.28. And what poſſibility was there for Daniel to eſcape the teeth of the hungry Lions when he was caſt into the den? Surely none in mans iudgement; yet then did the Lord worke his ſafety, and ſtopped the mouthes of the Lions, Dan. 6.22.Dan. 6.22.Dan 6:22 And indeed as Chriſt ſaith, Matth. 19.26. With God all things are poſſible. And Mark. 14.36. ſaith he, Abba Father, all things are poſſible to thee. Zach. 8.6. ſaith the Lord touching the returne of the people from captiuity, Though it be vnpoſſible in the eyes of the remnant of this people in theſe daies, ſhould it therfore be vnpoſſible in my ſight, ſaith the Lord of hoaſts? no, no, it is poſſible to me. All things are poſſible to the Lord, and no impoſſibility can hinder his working: and why?

His power is vnlimited, it is infinite like to his glorious Reaſon. 1 maieſtie, he is able to do all things that are works of power, and are not things againſt his owne nature, or things that imply contradiction.

And againe, when things are impoſſible in mans ſight, Reaſon. 2 then is the Lords fitteſt time to worke, as the common ſaying is, mans extremity is Gods opportunity; for then Gods power moſt of all appeares, and then the worke makes moſt for his glory, and for the praiſe of his power: and therefore an impoſſibility cannot hinder the Lords working, he is able to ouercome and to remoue all impoſſibilities. And the Lord commonly workes and brings things to paſſe, when they ſeeme deſperate, and altogether impoſſible in mans iudgement. Let this then be thought on to this purpoſe.

Let it ſerue as a prop and ſtay to vsus, Ʋſe. A prop to vp hold Gods children in their deepeſt diſtreſſes.to hold vp our fainting hearts in the time of our greateſt troubles and diſtreſſes. For what though it be ſo, that thou art in extreame trouble, and in deepe diſtreſſe of body or minde, inward or outward, and all meanes faile thee, and thou ſeeſt no way nor means in the world how thou canſt poſſibly come out of that trouble and diſtreſſe, and in mans iudgement it is impoſſible for thee euer to come out of it? yet remember and thinke on this to thy comfort, and to the vpholding of thy fainting heart; that p. 70no impoſſibility can hinder the Lords working, he is able to ouercome and to remoue all impoſſibilities: and if he hauehave a purpoſe to do thee good, as doubtleſſe he hath if thou be a child of God, his purpoſe ſhall ſtand, it is vnchangeable, he will do thee good, he will deliuer thee out of thy deepeſt diſtreſſe. If thy caſe be hopeleſſe in mans iudgement, and thou art euen as dead as the drie bones ſpoken of Ezech. 37.3.Ezech. 37.3.Ezek 37:3 yet the Lord can and will put life into thee, nothing is impoſſible to him, if it be a worke of power, or not againſt his nature, or not implying contradiction. And therefore learne thou on this ground, in the time of thy greateſt diſtreſſe to poſſeſſe thy ſoule in patience, and to waite on the Lord with comfort: and learne thou with Abraham to beleeue aboue hope, knowing that the Lord is able to performe what he hath promiſed, as Romans 4.21.Rom. 4.21.Rom 4:21 Yea on the ground of doctrine deliuered, that the Lord is able to remoue all impoſſibilities, learne thou to waite on the Lord, and to reſt on his truth, goodneſſe and power for the time to come. Some poore weake Chriſtians many times caſt doubts and feares touching impoſſibilities as yet to come:Needleſſe doubts and feares to be auoided. and they thinke thus with themſelues: Oh, I finde ſuch weakneſſe of faith, and ſuch weakneſſe of grace in my ſelfe, as I doubt it will be impoſſible for me to ſtand and to hold out in the time of triall, if the Lord ſhould bring me into any hard triall, or to the houre of death: alas, I finde ſuch weakneſſe in my ſelfe, as I feare it would be impoſſible for me to beare the triall.

Take heed of theſe needleſſe doubts and feares, whoſoeuer thou art, remember the doctrine now deliuered, that the Lord is able to ouercome and remoue all impoſſibilities: and though thy faith and the grace that is in thee be weake and changeable in it ſelfe, and indeed if thou ſtoodeſt by thine owne ſtrength, it were impoſſible for thee to ſtand in the time of triall, yet the Lord can, and he will remoue that impoſſibility, He is able to do exceeding abundantly aboue that thou thinkeſt, Epheſ 3, 20. and he will do aboue that thou thinkeſt. Though thy thoughts faile thee, and thou thinkeſt if thou ſhouldſt be brought into a triall, it were impoſſible for thee p. 71to ſtand, yet comfort thy ſelfe, the Lord can make thee ſtand, and thou ſhalt finde that the Lord will giuegive thee ſtrength aboue and beyond thy thoughts, aboue and beyond thy expectation. Therefore take heede of needleſſe doubts and feares, reſt on the goodneſſe, truth, and power of God, both in thy preſent diſtreſſe, and for ſtrength to ſtand and to hold out in time of triall that hereafter thou ſhalt come into. Aſſure thy ſelfe the Lord will not faile thee, but will ſupply ſtrength to thee beyond thy thoughts: and hauing begun this worke of grace in thee, he will preſerue thee to his heauenly kingdome, and keepe thee by his power through faith to ſaluation: as 1. Pet. 1.5.1. Pet. 1.5.1 Pet 1:5 thinke on that to thy comfort. Come we now to ſtand on theſe words more particularly, (God ſending his owne Sonne in the ſimilitude of ſinfull fleſh.) And firſt from theſe words (God ſending his owne Sonne) we may note the diſtinction of perſons in the Trinity.

That God the Father is the perſon ſending.The diſtinction of the perſons in the Trinity proued. And God the Sonne the perſon ſent: and being ſent from the Father, he muſt needs be a perſon diſtinct from the Father.

Indeed the three perſons in the Trinity, as they are one in nature, and ſo one in will, hauehave a hand in this ſending: yet for order the Father is ſaid to ſend, becauſe he is the firſt in order: and ſo the Father as the firſt perſon in the Trinity, he ſent the Sonne: and as the Sonne is the ſecond perſon in the Trinity, he was ſent of the Father. And this confutes the error of Sabellius and Patripaſſians, who held the perſons of the Godhead not to be really diſtinct one from another, but to be onelyonly ſeuerall names or titles giuen to God. I paſſe from that.

Obſerue we further, that the Apoſtle ſaith, God ſending his Sonne. God ſent his Sonne, his Sonne was not ſought after or required, but the Lord of his owne accord ſent him; and hauing from all eternity deſigned his Sonne to the office of Mediatour, did in time exhibite and ſend him into the world. And what moued him ſo to do? Surely nothing out of himſelfe, and it was onelyonly his free grace, goodneſſe, and mercy; nothing in vsus moued God to ſend his Sonne, but the p. 72cauſe of his ſending was onelyonly in God himſelfe,Gods vnſpeakable and vndeſerued louelove manife…ted in ſending his Son into the world euen his owne goodneſſe, and his owne free and vndeſerued louelove to his choſen, as we hauehave it Ioh. 3.16.Ioh. 3.16.John 3:16 God ſo loued the world, that he hath giuen his onelyonly begotten Sonne, that whoſoeuer beleeueth in him, ſhould not periſh but hauehave euerlaſting life, 1. Ioh. 4.9. In this (ſaith Saint Iohn) appeared the louelove of God towards vsus, becauſe God ſent his onelyonly begotten Sonne into the world, that we might liue through him. Herein appeared the wonderfull and vnſpeakable, & indeed infinite louelove of God to his choſen, the breadth, length, depth and height of Gods louelove, as the Apoſtle ſpeaketh Epheſ. 3.18. If the Lord had ſent millions of Angels to do that which Chriſt did if it had bene poſſible, yet had it not bene ſo much as to ſend his owne eternall and onelyonly begotten Sonne, the Sonne of his louelove, his Sonne equall to himſelfe in maieſtie and glorie: herein he manifeſted the riches of his louelove and bountifulneſſe exceedingly. And therefore abhominable and monſtrous is that error of foreſeene faith and workes held by the Papiſts;Foreſeene faith & works do obſcure the glorie of Gods infinite louelove to his choſen. it doth much obſcure and darken the glory of Gods infinite louelove to his choſen: and we for our parts are to acknowledge the infinite louelove of God towards vsus, in ſending his Sonne into the world. He ſent his Sonne to redeeme vsus if we belong to him, when we ſought not after him; and it was onelyonly his owne free grace, and goodneſſe, and mercy, and not any thing in vsus that moued him ſo to do.

Thankfulnes required for Gods infinite louelove, appearing in the ſending of his Sonne into the world.How then are we bound to magnifie the goodneſſe and mercy of God, and how are we bound to be thankfull for his infinite louelove towards vsus, manifeſted in ſending his Sonne into the world? We are to be thankfull to God for common benefits, for meate, drinke, and the like: much more for ſo great and ſo ineſtimable a benefit, as the ſending of his Sonne into the world. That the Lord of heauen and earth, of his owne free grace, goodneſſe and mercy, ſhould ſend his owne deare Sonne, out of his owne boſome, to be incarnate and to take fleſh on him vnſought for of vsus, we cannot ſufficiently prize this benefit, and we cannot be ſufficiently thankfull. Certainly ſuch as hauehave a right and feeling apprehenſion of p. 73this benefit, they endeuour to be thankfull,How it ought to be expreſſed. and in way of thankfulneſſe, they giuegive vp themſelues to the Lord, to be guided, and gouerned, and diſpoſed of at his owne will and pleaſure. And they endeauour to anſwer the Lords louelove, by louing him againe; and they teſtifie their louelove vntounto him, by louing his word, his ordinances, his children. And if thou ſay, thou doſt acknowledge Gods louelove in ſending his Sonne into the world, and yet thou loueſt thy ſinnes, and thou haſt no louelove to his word, to his ordinances, to his children, thou deceiueſt thy ſelfe.Note. Aſſuredly Gods election begets another election in vsus, it makes vsus chooſe God to be our God, and to reſigne our ſelues wholly to be guided and gouerned by him, euen by his word and Spirit. Gods louelove to vsus, breeds in vsus a louelove to God againe, 1. Ioh. 4.19. Gods louelove felt warme in our hearts, kindles in vsus a louelove to God againe, and a louelove to all that beare his image, for his ſake. And if we find this in our ſelues, we then indeed acknowledge Gods louelove to vsus in ſending his Sonne into the world.

Here further note we, that the Sonne of God was ſent of his Father, he was called and ſent forth of his Father: God in his eternall counſell hauing deſigned his Sonne to the office of a Mediator, did in time exhibite and ſend him into the world. He tooke not on him the office of a Mediator without a calling from God his Father, he was called and ſent forth of his Father, and he had his office and calling from God his Father; and this himſelfe often witneſſeth, as Ioh. 10.36.Ioh. 10.36.John 10:36 Say ye of him whom the Father hath ſanctified and ſent into the world, Thou blasphemeſt, becauſe I ſaid I am the Sonne of God? Iohn 16.5.Ioh. 16.5.John 16:5 Now I go my way to him that ſent me. Ioh. 17.3.Ioh. 17.3.John 17:3 This is life eternall, that they know thee to be the onelyonly very God, and whom thou haſt ſent Ieſus Chriſt: and ſo in many other places. Now that we learne hence, is this.

That we are by the example of Chriſt, to looke that the Doct. 5 office and calling we hold, and enioy, and vſe, and exerciſe,The office & calling we hold & enioy, and vſe, and exerciſe, muſt be from God. we hauehave it from the Lord; that we be deſigned and ſent of God to be employed in that office and calling that we hold, vſe, and exerciſe: eſpecially the office being of an high nature, p. 74and an office of great weight, and of ſpeciall vſe and conſequence, as the office of the Miniſterie or Magiſtracie. The Lord often complaines, that ſome Prophets were not of his ſending, they runne and he ſent them not. Iere. 14.14.Ier. 14.14.Jer 14:14 The Phophets propheſie lyes in my name, I hauehave not ſent them. Ierem. 23.21.Ier. 23.21.Jer 23:21 I hauehave not ſent theſe Prophets ſaith the Lord, yet they runne. Rom. 10.15.Rom. 10.15.Rom 10:15 ſaith the Apoſtle, How ſhall they preach except they be ſent? Such as exerciſe the office of the miniſterie, muſt look to their ſending, that they be ſent of the Lord. And there is reaſon for it.

Reaſon. They are employed in the Lords ſpeciall buſineſſe, in his meſſage, and in his embaſſage, and therefore they muſt hauehave their power, and authoritie, and commiſſion from him; the Lord muſt ſend them, and giuegive them power and authoritie to exerciſe that office, Queſt. they muſt be called and ſent of God. If any aske how he ſhall know that he is called and ſent of God to this or that office, eſpecially to the office and function of the Miniſterie? I anſwer, Anſw. by three things.

How a man may know that he is called of God to the office and function of the miniſtery Three things by which it may be knowne. 1. Sam. 10.9.1 Sam 10:9Firſt, if the Lord hauehave beſtowed on him a competent meaſure of gifts, fit for the diſcharge of that office: for the Lord neuer ſends any to execute an office, but he qualifies him with gifts fit for it. Saul was was annointed King by Samuel. 1. Sam. 10. The text ſaith, verſe 9. God gaue him another heart, God gaue him an heart fit for his office. Epheſ. 4.8.Epheſ. 4.8.Eph 4:8 the Apoſtle ſaith, Chriſt aſcending gaue gifts vntounto men: and then he ſubioynes, verſe 11. He gaue ſome to be Apoſtles, and ſome Prophets, and ſome Euangeliſts, and ſome Paſtors and teachers.

Secondly, if he hauehave bene rightly deſigned to that office, by ſuch as be in place of authoritie and gouernment: for God calleth ordinarily by the voice of his Church.Epheſ. 4.11.Eph 4:11

And thirdly, if the Lord hauehave giuen him an heart to be faithfull, and in truth of heart to vſe the talent giuen to him to the beſt aduantage of gaining glory to God, and of bringing good to others, and he finds that the Lord giues a bleſſing to his labours: for thereby the Lord, as it were, ſets his hand and ſeale to his calling, that he is called and ſent of him; as the Apoſtle ſaith the Corinthians were the ſeale of his Apoſtleſhip, p. 75in that the Lord had bleſſed his labours amongſt them. 1. Cor. 9.2.1 Cor. 9.2.1 Cor 9:2

Firſt, this for the vſe of it, beſides that it diſcouers many Ʋſe. 2 not to be called and ſent of God,An Anabaptiſticall fancie met withall. it meets with that fancy of the Anabaptiſts, and of ſuch fantaſticke ſpirits, who thinke that any man on a priuate motion, may ſtep forth and take on him the office of a Miniſter of the word, & may expound and preach the word. That is an idle fancy, and howſoeuer they pretend ſuch motions are from Gods Spirit, indeed they are from a ſpirit of vanitie and pride, and from the ſpirit of error and lyes, euen from the diuell. If a man would hauehave ſound comfort touching his office and function, he muſt looke that he be called and ſent of God, that God hath fitted him with gifts for that office, and that he hath bene deſigned to his office in a right manner, and that the Lord hath giuen him an heart to be faithfull, and to vſe his gifts for the beſt good. If he finds himſelfe ſo called and ſent, he may aſſure himſelfe of the Lords aſſiſtance in the execution of his office: yea of the Lords ſpeciall protection ouer him, that the Lord will ſhield and protect him againſt iniuries and wrongs, ſo farre as ſhall be for his owne glorie and his good, and that ſuch as do wrong him, ſhall be ſure to feele the reuenging hand of God on them or theirs: and howſoeuer he be little regarded amongſt men, yet his worke is with the Lord, Iſai. 40.4.Iſa. 40.4.Isa 40:4 and the Lord will one day of his mercy reward him. This may be a comfort to him that findes himſelfe called and ſent of God, and this may cheare vp his heart in the time of his greateſt troubles and oppoſition.

Obſerue we further, the Apoſtle here calls Chriſt, Gods owne Sonne: God ſending his Sonne in the ſimilitude of ſinfull fleſh: thereby he puts a difference betweene Chriſt and all other ſonnes of God,How Chriſt is Gods owne Sonne. as that Chriſt is the Sonne of God his Father in a peculiar manner, not by creation, as the Angels and Adam were, nor by adoption, as all true beleeuers are, but by nature, euen by eternall generation, being begotten of the ſubſtance of his Father from all eternitie, his Father fully communicating to him his whole eſſence after an vnſpeakable p. 76manner, as the Prophet ſaith, Iſai. 53.8. Who can declare his generation? And thus is Chriſt Gods owne Sonne, euen his eternall, and his onelyonly begotten Sonne, of the ſame eſſence and ſubſtance, and coequall with the Father. And this is an high and heauenly Myſterie, farre beyond the reach of naturall vnderſtanding.

The Arians ſearching into it by the ſtrength of naturall reaſon, ſtumbled and fell into a foule and groſſe errour: they denie the eternall Godhead of the Sonne, and they make him an inferior God, and ſo indeed no God at all. Now the point hence in that the Apoſtle calls Chriſt, Gods owne Sonne, is this.

Doct. 6 That Chriſt is true and very God, begotten of his Father from all eternitie:Chriſt is true and very God begotten of his Father frō euerlaſting. he was with the Father before all times, as Ioh. 1.1.Ioh. 1.1.John 1:1 In the beginning was the Word, and the Word was with God, and that Word was God. He is of the ſame eternall eſſence and ſubſtance with the Father, and he is true and very God. And for this we hauehave further plaine and plentifull euidence of Scripture. Phil. 2.6.Philip. 2.6.Phil 2:6 He being in the forme of God, thought it no robberie to be equall with God. Act. 20.28.Acts 20.28.Acts 20:28 Take heed therefore vntounto your ſelues, and to all the flocke whereof the holy Ghoſt hath made you ouerſeers, to feed the Church of God, which he hath purchaſed with his owne bloud. And who hath purchaſed the Church of God with his owne bloud, but Ieſus Chriſt? Rom. 9.5.Rom. 9.5.Rom 9:5 The Apoſtle affirmes in plaine termes, that Chriſt is God ouer all, 1. Tim. 3.13.1 Tim 3:13bleſſed for euer, Amen. 1. Tim. 3.16. Without controuerſie, great is the myſterie of godlineſſe, which is God manifested in the fleſh. And to theſe we might adde many other teſtimonies of Scripture confirming this, that Chriſt is true and very God. Yea to this purpoſe ſerue the Propheticall predictions of the Prophets, ſpoken onelyonly of the Lord of hoaſts, and applyed by the Apoſtles to Chriſt. And workes proper to God are truly aſcribed to Chriſt, as to make the world, to forgiue ſinnes, to know the hearts of men, and ſuch like, and the miracles of Chriſt. All theſe do plainly euince and proue the eternall Godhead of Chriſt, that he is true and very God.

Obiect. Obiect. But will ſome ſay, Chriſt was ſent of his Father, and p. 77ſo is inferiour to the Father, and being inferior to God, how then is he God?

Anſw. Anſw. Two equals by mutuall conſent, may ſend one the other, and ſending doth not alwayes imply inequalitie. Againe, one may be inferior to another two wayes; by nature, or by condition.How Chriſt is inferiour to his Father. Now Chriſt is not inferior to his Father by nature, for by nature he is one and the fame with the Father; but by condition, as he is the Mediator, as he did voluntarily of his owne accord abaſe himſelfe, and take on him the ſhape of man, Philip. 2.7. He made himſelfe of no reputation, and tooke on him the forme of a ſeruant, and was made like vntounto men, and was found in the ſhape as a man.

Obiect. Obiect. God hath his beginning of none, and therefore Chriſt is not God, becauſe he hath his beginning of his Father.

Anſw. Anſwer. Chriſt is the Sonne of the Father, not in reſpect of his Godhead, but in reſpect of his perſon:How Chriſt is the Sonne of the Father. for the Godhead of the Sonne is the ſame with the Godhead of the Father; the Godhead of the Father doth not beget, neither is the Godhead of the Sonne begotten. And ſo it ſtill remaines a truth, that Chriſt is true and very God, yea he is true God of himſelfe, equall to his Father in reſpect of his Godhead. And it was needfull that Chriſt the Mediator ſhould be true and very God, becauſe the infinite maieſtie of God was offended by our ſinnes, and God is both infinitly iuſt, Reaſon. and infinitly mercifull, and there muſt needs be preſented to him ſuch an one as might reconcile both theſe, euen one of the ſame nature with God himſelfe, and equall with him in maieſtie, in power, and in puritie, that might ſatisfie his infinite iuſtice, and ioyne him againe to his choſen in infinite mercy: and therefore needfull and neceſſary it was that Chriſt the Mediator ſhould be true and very God.

Now for the vſe of this, it ſerues to diſcouer to vsus the infinite Ʋſe. 1 worth of Chriſt his bloud,Whence it is that Chriſt his bloud is of infinite worth and value. that his bloud is a moſt precious bloud, euen of infinite worth and value: for why, it is the bloud of that perſon, who is not onelyonly man, but true and very God alſo, and therefore of infinite price and value, and p. 78able to anſwer the iuſtice of God to the full, and to appeaſe his infinite wrath againſt ſinne. Let then Satan lay before thee the grieuouſneſſe of thy ſinnes, and lay out to the vttermoſt the greatneſſe of Gods wrath againſt thee for the ſame, that the leaſt of thy ſinnes deſerue the infinite wrath of God, as indeed it doth: yet if thou be able to hold out againſt him the bloud of Ieſus Chriſt, apprehended by a true faith, thou ſhalt put him to flight, that is the bloud of Gods own Sonne, of his beloued Sonne, in whom he is well pleaſed, Math. 3.17. and that is of infinite worth, able to anſwer the iuſtice of God to the full, and able to appeaſe his infinite wrath againſt ſinne.

Ʋſe. 2 Againe, is it ſo that Chriſt is true and very God? then comfort thy ſelfe whoſoeuer thou art that truly beleeueſt in Chriſt,Comfort to true beleeuers. here is a ground of ſweet comfort for thee: for why, thou art one with him by faith, who is able to ſaue and deliuer thee from death and damnation, from the diuell and all the enemies of thy ſaluation, which is a maruellous comfort: yea thou art one with him, who is both willing to ſaue thee, and will be ſure to beſtow on thee righteouſneſſe and life euerlaſting. For why, thou art one with him who is true and very God, in whom is all fulneſſe and perfection, not onelyonly of power, but of mercy, and goodneſſe, fauour, and louing kindneſſe, who is not onelyonly moſt powerfull, but moſt gracious alſo, and moſt ready to do thee good, and will neuer ſuffer thee to periſh. It is Chriſt his owne argument of comfort, and of aſſurance, that none that are giuen to him ſhall periſh. Ioh. 10.30. he ſaith in the two verſes foregoing, I giuegive to my ſheepe eternall life, & they ſhall neuer periſh, neither ſhall any pluck them out of my hand. My Father which gaue them me is greater then all, and none is able to take them out of my Fathers hand: and then he ſubioynes, I and my Father are one. As if he had ſaid, I and my Father are one in ſubſtance, in will, and power: and therefore none that are giuen to me, ſhall euer periſh, none can plucke them out of my hand, all the power of hell ſhall neuer be able to preuaile againſt any ſoule giuen to me.

p. 79In the ſimilitude of ſinfull fleſh: that is, (as we ſhewed) endued with humane fleſh, euen with a true body and a true ſoule, like to our ſinfull bodies and ſoules, yet free from all ſpot of ſinne: for the word ſimilitude is not ſimply to be referred to the word Fleſh, but to ſinfull fleſh; the Sonne of God was ſent into the world, and tooke fleſh on him like to our ſinfull fleſh: yet altogether free from ſinne. Now from theſe words, In the ſimilitude of ſinfull fleſh, we may in the firſt place eaſily gather and conclude the truth of Chriſt his humanitie, and the abaſement of the Sonne of God, to put them both together.

That Chriſt was true and very man, conſiſting of a body Doct. 7 and of a ſoule, as we do, in all things like to vsus,Chriſt was true and very man, in all things like to vsus, ſinne onelyonly excepted. ſinne onelyonly excepted. For it is not here ſaid, that God ſent his Sonne in ſinfull fleſh, but in the ſimilitude of ſinfull fleſh, like to ſinfull fleſh. The Sonne of God taking fleſh on him, did ſo farre abaſe himſelfe, as he appeared like a ſinfull man. And though our nature as Chriſt tooke it, was free from all ſpot and contagion of ſinne, yet was it not free from the effects and fruites of ſinne, it was ſubiect to thoſe common infirmities which ſinne brought on vsus, euen to thoſe infirmities that appertaine to the whole nature of man, as to hunger, thirſt, cold, nakedneſſe, wearineſſe, to mortalitie, and death it ſelfe: inſomuch as thoſe that looked on Chriſt with a mortall eye, they could ſee nothing in him but that which appertaines to man, and they thought him to be nothing elſe but a meere man. Ioh. 6.52. The Iewes ſay, how can this man giuegive vsus his fleſh to eate? Yea thoſe that looked on him with the eye of the body, they ſaw neither forme nor beautie in him to be deſired, Iſai. 53.2. Yea as the Prophet further addes, He was despiſed and reiected of men, he was full of ſorrowes, and had experience of infirmities. Phil. 2.7. the Apoſtle ſaith, He tooke on him the forme of a ſeruant, and was made like to men, and was found in the ſhape as a man. The meaning is, that Chriſt had the like naturall properties of a true body and ſoule, the like affections and infirmities, without ſinne, that other men hauehave, and was in ſence and behauiour as other men are; yea he abaſed himſelfe, p. 80and was content to be made inferiour, not onelyonly to the Angels, but to men of the meaneſt ſort and condition: he was ſold for thirtie peeces of ſiluer, he was thought not ſo worthy to liue as Barrabas the murtherer, he was ranked among theeues, when he hanged on the croſſe he was accounted of and handled as a moſt vile ſinner and wicked malefactor. All which prooue, both the truth of his manhood, and alſo his exceeding great abaſement. And the truth of his manhood may be further prooued by many euidences of Scripture. Rom. 1.3. the Apoſtle ſaith, He was made of the ſeed of Dauid according to the fleſh. Gal. 4.4. When the fulneſſe of time was come, God ſent forth his Sonne made of a woman: which proues that he was truly man. And many like teſtimonies of Scripture might be brought to this purpoſe, if it were needfull.

Now the reaſons why the Sonne of God was incarnate, and became truly man like to vsus in all things, ſinne onelyonly excepted, are theſe.

Reaſon. 1 Firſt, it was needfull that the Redeemer of Gods choſen ſhould ſuffer and die, and ſhould ſhed his bloud for their ſinnes: for without ſhedding of bloud is no remiſſion. Hebrewes 9.22.

Reaſon. 2 And againe, the iuſtice of God required that ſinne ſhould be ſatisfied for in the ſame nature wherein God was offended; and it was the nature of man wherein ſinne was committed, and wherein God was offended: and therefore needfull it was, that the Sonne of God being appointed to the office of a Mediator and Redeemer, ſhould be incarnate, and become truly man like to vsus in all things, ſinne onelyonly excepted. And we may reſolue on this, as a certaine truth, that Chriſt was true and very man, like to vsus in all things, excepting ſinne, and that the Sonne of God did ſo farre abaſe himſelfe, as that he tooke on him our nature, together with the infirmities of it, common to the nature of man, and that he appeared like to a ſinfull man, and he was ſo thought of, and ſo reputed, and ſo dealt withall in the world, though he was free from all ſpot of ſinne.

p. 81Now this truth firſt meets with all thoſe opinions that Ʋſe 1 are againſt the truth of Chriſt his manhood,Opiniōs that are againſt the truth of Chriſt his manhood cō futed. whether ancient or of latter times, and whether directly againſt the truth of it, or by conſequent: as that of the Papiſts, that the body of Chriſt may be in many places at once, and may be and is, vnderunder the forme of bread in the Sacrament, and yet not ſeene nor felt: theſe be meere fancies, ouerturning the truth of Chriſt his humanity: I will not ſtand on the particular confutation of them. We for our parts are to acknowledge and beleeue the truth of Chriſt his manhood: that Chriſt became truly man, like to vsus in all things ſin onelyonly excepted: and know we,Chriſt his manhood the ground of all our comfort. that Chriſt his manhood is the ground of all our comfort. Indeed the Godhead of Chriſt is the fountaine of all good things, but to vsus it is as a fountaine ſcaled vp, and the fleſh and manhood of Chriſt is the pipe or conduite to conuey all good things to vsus. By the fleſh and manhood of Chriſt we come to be ioyned to God, and to hauehave fellowſhip with God, and to be partakers of life, and of grace, and of all good things, 1. Ioh. 4.3. He that confeſſeth not Ieſus Chriſt to be come in the fleſh, to be truly incarnate, is not of God, but is the ſpirit of error and of Antichriſt. And indeed whoſoeuer they be that denie the truth of Chriſt his manhood, either directly or by conſequent, they can looke for no true comfort in and by Chriſt, or from him: their faith is but vaine, and they are yet in their ſinnes. Therefore learne we to know and to acknowledge the truth of Chriſt his manhood. Many poore ſoules in the world, ſcarce know what Chriſt is.

Now for further vſe of this; Is it ſo, that the Sonne of God Ʋſe 2 did abaſe himſelfe, and tooke our humane nature,The infiniteneſſe of Chriſt his louelove to his choſen, manifeſted in the incarnation of Chriſt. yea the common infirmities of our nature, and in that nature of ours became ſubiect to thoſe infirmities that ſinne brought on vsus, to hunger, thirſt, cold, nakedneſſe, and ſuch like? oh then the greatneſſe and infiniteneſſe of his louelove to Gods choſen! In this he manifeſted his wonderful, vnſpeakable, and infinite louelove to them; we are not able to comprehend the gratneſſe of it. And ſurely whoſoeuer they be that hauehave a true feeling p. 82of that louelove of his, in ſome meaſure ſhed abroad in their hearts, may aſſure themſelues, that that louelove of his is an endleſſe louelove, and ſhall neuer faile them, but will vndoubtedly bring them to eternall happineſſe and bliſſe. And they are bound to louelove him againe, who hath ſo dearely loued them: Hath the Sonne of God out of his meere louelove, left his throne of maieſtie and glory, and as it were ſuſpended and layd aſide his glorie, and appeared in the forme of a ſinfull, weake and mortall man for thy ſake, and art not thou bound to endeuour to anſwer his louelove,How our louelove to Chriſt ought to be teſtified. by louing him againe? Yes doubtleſſe, thou art, and in teſtimony of thy louelove to him againe, thou art to lay aſide thy honour, thy credit, thy wealth, thy profit, thy pleaſure, and the deareſt things thou haſt, yea thy life it ſelfe (if thou be called) for his ſake. And thou art daily called of him by the Miniſterie of his word, to lay aſide thy pride, thy couetouſneſſe, thy vſury, thy drunkenneſſe, thy gariſhneſſe, thy carnall pleaſures, and vaine delights: and doeſt thou perſwade thy ſelfe thou loueſt the Lord Ieſus, and yet will not lay aſide any vnlawfull gaine, or any needleſſe pleaſure, at his call and commandement? Doeſt thou thinke that thou couldſt be content to hauehave thy fleſh frie in the fire, to lay downe thy life for his ſake if hereafter thou be called to it, and yet now when he cals thee to it by his word, thou wilt not lay aſide thy pedling gaine, gotten by that damnable trade of vſury, nor a needleſſe and vaine pleaſure, no not ſo much as a cup of wine or beare, which thou knoweſt will diſtemper thee, nor an idle and vaine toy in thy apparell, and the like? Poore ſoule, thou doeſt but deceiue thy ſelfe, thou haſt no dramme of true louelove to the Lord Ieſus: and hauing no true louelove to him, thou canſt hauehave no aſſurance of his louelove to thee. No, no, if thou louelove not the Lord Ieſus Chriſt, thou art in a miſerable ſtate; and if thou perſiſt and go on in that ſtate, thou art to be had in execration: theſe are the wordes of the Apoſtle, 1. Cor. 16.22.

Ʋſe 3 Laſt of all, did the Sonne of God abaſe himſelfe ſo low as to take fleſh on him,Exhortation to humillatiō from the example of Chriſt. yea the ſimilitude of ſinfull fleſh? was he content though he were free from all ſpot of ſinne, yet to be p. 83thought and reputed as a vile ſinner, and to be dealt withall as a malefactor? How then ought we to humble and to abaſe our ſelues, and to become as nothing in our ſelu…s, as indeed we are? If we hauehave any goodneſſe in vsus, it is of grace, it hath bene giuen vsus, and we hauehave receiued it, 1. Cor. 4.7. How I ſay ought we to abaſe our ſelues, and to be brought to nothing in our ſelues, that ſo we may be like to the Lord Ieſus? His example is for our imitation, and it is an example without all exception: yea by his example we muſt learne the beſt of vsus all, willingly and with contentment to vndergo contempt and diſgrace in the world,And to be patient vnderunder iniuries and wrongs. and with patience to endure iniuries and wrongs, and many indignities which the Lord ſuffers wicked men to throw vponupon vsus. Such is our ſelfe louelove, and ſuch is the pride of our hearts, that we commonly ſwell, and our hearts riſe vp in vsus when we are diſgraced, and when we are accounted baſe and vile, and hauehave reproaches and indignities caſt vponupon vsus: but let vsus conſider with our ſelues, are we better then the Lord Ieſus? was not he content to be thought a vile ſinner? did not he endure the ſpeaking againſt of wicked ſinners? Hebr. 12.3. was not he dealt withall as a wicked malefactor? and yet was dumbe, and as a ſheepe before the ſhearer, ſo opened he not his mouth, Iſay 53.7. and doſt thou thinke much when ſuch things befall thee, when thou haſt diſgrace and contempt and indignities caſt on thee? But thou wilt ſay, I hauehave not deſerued this or that diſgrace at the hands of men. What did the Lord Ieſus deſerue? In him was nothing at all deſeruing the leaſt diſgrace or indignity, but in thee there is. Though it may be thou art wronged in that particular diſgrace and indignity that is throwne vponupon thee, yet the Lord ſees iuſt cauſe and matter enough in thee why he ſhould ſuffer men to wrong thee, to diſgrace thee, and caſt contempt and indignities on thee. Oh then whoſoeuer thou art, thinke on the example of the Sonne of God, that he abaſed himſelfe, and tooke fleſh on him, and was content to appeare in the ſimilitude of ſinfull fleſh, euen to be thought and accounted a vile ſinner, and to be dealt withall as a wicked malefactor. And if thou duely conſider p. 84this, it will be a notable meanes to frame thee to quietneſſe, patience, and contentment, when thou art moſt diſgraced, and haſt many wrongs and indignities caſt on thee.

God ſending his owne Sonne in the ſimilitude of ſinfull fleſh. As from theſe words we may gather the truth of Chriſt his Godhead, and the truth of his manhood, that he was true and verie God, and true and very man, which points we hauehave already ſtood on: ſo from hence we may eaſily gather the perſonall vnion of Chriſt his two natures: And the point hence further offered is this.

Doct. 8 That Chriſt is both God and man in one perſon: in Chriſt the Godhead and the manhood are perſonally vnited,Chriſt is both God and man in one perſon. and make but one perſon and one ſubſiſtence. Gods owne Sonne the ſecond perſon in Trinitie, was ſent into the world, and tooke fleſh on him, and did aſſume the humane nature into vnity of perſon with his Godhead. So as we are to conceiue the manhood of Chriſt, not to be a perſon in it ſelfe, but onelyonly a nature, and that it is receiued into vnity of perſon with the Sonne of God the ſecond perſon in Trinity, and doth wholly and onelyonly ſubſiſt in the ſame perſon; ſo that Chriſt is that Immanuell God with vsus, foreignſpoken of Iſay 4.17. And to this purpoſe that is a plaine text, Ioh. 1.14. And the Word was made fleſh, and dwelt among vsus, and we ſaw the glory thereof, as the glory of the onelyonly begotten Sonne of the Father, full of grace and truth. And that alſo 1. Tim. 3.16. God manifeſted in the fleſh. Which places are thus to be vnderſtood. That the ſecond perſon in the Trinitie the Sonne of God, tooke to himſelfe the nature of man into vnity of perſon, and became incarnate, and ſo in Chriſt God and man were vnited into one perſon. It was needfull that Chriſt the Mediatour ſhould be God and man in one perſon.

Reaſon. Becauſe he vndertooke both to ſuffer and to ſatisfie for the ſinnes of Gods choſen: and if he had bene onelyonly God, he could not hauehave ſuffered; and if onelyonly man, he could not hauehave ſatisfied. Therefore needfull it was, that he ſhould be both God and man in one perſon: man that he might ſuffer, and p. 85God that he might ſatisfie.

And this ſerues to diſcouer the aduancement of our nature, Ʋſe 1 that our nature in Chriſt is highly aduanced,The aduancement of our nature in Chriſt diſcouered. euen aboue the Angels, and doth excell all creatures, in wiſedome, in goodneſſe, and in holineſſe, in power, in maieſtie, and in glorie. God is in all creatures both good and bad by his eſſence, and by his preſence and power, and he ſuſtaines them in their being, life, actions, and motions; and he is in his Saints on the earth, by his grace and worke of his Spirit: in his Angels and Spirits in heauen, by fulneſſe of glory: but in Chriſt alone is the fulneſſe of the Godhead by perſonall vnion. So that our nature in Chriſt is exalted farre aboue all creatures: Yea, the manhood of Chriſt, Note.becauſe it is perſonally vnited to his Godhead, is to be adored and worſhipped with religious and diuine worſhip: and when we pray to Chriſt, we are to pray to him as God and man. Indeed the manhood of Chriſt for it ſelfe and of it ſelfe is not to be worſhipped with religious worſhip, becauſe it is a creature, but as it is receiued into vnitie of perſon with the Sonne of God, it is to be worſhipped with the ſame worſhip that the Godhead is.

Againe, is it ſo that Chriſt is both God and man in one Ʋſe 2 perſon?Comfort for all true beleeuers. then here is a ground of ſweet comfort for all that truly beleeue in Chriſt. Hereupon they may aſſure themſelues, that Chriſt hath made perfect reconciliation betweene God and them, that he hath perfectly reconciled them to God his Father: for as the Prophet ſaith, Amos 3.3. Can two walke together except they be agreed? So, can God and man come ſo neare together as to be made one perſon, vnleſſe there be a perfect reconciliation and agreement betweene them? No, no, it cannot be: Chriſt being God and man in one perſon, he is a perfect Mediator; for he is a Mediator, both as he is God and as he is man. In his humane nature he performed the chiefe duties of a Mediator; and therefore the Apoſtle calls him, The Mediator betweene God and man, the man Chriſt Ieſus. 1. Tim. 2.5. And his workes of mediation are of infinite worth, and value, and ſufficiency, becauſe his manhood is perſonally vnited to his Godhead, and ſo he is a p. 86perfect Mediator, a perfect reconciler of God and his choſen, and he hath made a perfect reconciliation betweene them: ſo that ſuch as truly beleeue in Chriſt, may aſſure themſelues, that he hath fully and perfectly reconciled them to God his Father, and they hauehave perfect peace towards God through Ieſus Chriſt, as Romans 5.1. And that is an excellent comfort.

Now the Apoſtle here addes a particular end of Chriſt his taking fleſh on him, that it was for ſinne: and ſaith, God ſending his owne Sonne in the ſimilitude of ſinfull fleſh, and for ſin, condemned ſinne in the fleſh. That is, (as we ſhewed in opening the text) to take away, and to driue ſinne out of our nature, euen to expell the blot and ſtaine of nature, which did ſticke in our fleſh before Chriſt did aſſume and take our fleſh on him, to expell that blot and ſtaine vtterly out of that nature of ours which he tooke on him.

Now here obſerue we, that for the aboliſhing of ſinne out of our nature, the Sonne of God muſt deſcend from heauen, and take fleſh on him, and become man, ſo hard a thing was it to expell and to driue ſinne out of our nature. The point hence offered is this.

Doct. 9 That it is an exceeding hard thing to expell and to driue ſinne out of our nature.It is a moſt hard thing to expell and driue ſinne out of our nature but in part. The taking of ſinne and corruption quite out of our nature, was no leſſe then the worke of the Sonne of God taking fleſh on him, and that not after the ordinarie courſe of nature, by naturall generation; but after an extraordinarie manner, euen by an extraordinary worke of the holy Ghoſt aboue nature: for ſo he was conceiued in the wombe of the Virgine Mary, and ſo the taking of ſinne out of our nature is a maruellous hard thing: yea the expelling and driuing of ſinne out of our nature but in part, as it is in them that are truly regenerate, is a moſt hard worke, and it is wrought onelyonly by the mighty and powerfull hand of God. The aboliſhing of ſinne but in part, is ſo hard a worke, as it requires no leſſe then the powerfull hand of God to effect it. And hence it is that regeneration is ſaid To be a new birth, and the renewing of the holy Ghoſt. Tit. 3.5. And ſuch as p. 87are regenerate, are ſaid to be borne of the Spirit, Ioh. 3.5.6. Ioh. 1.13. they are ſaid not to be borne of bloud, nor of the will of the fleſh, nor of the will of man, but of God. And the weakning of the power and ſtrength of naturall corruption, and the aboliſhing of it in part, is ſaid to be onelyonly by the vertue of Chriſt his death; it requires no leſſe a power, then the power of his death. Rom. 6.6. the Apoſtle ſaith, Our old man is crucified with him, that the body of ſinne might be deſtroyed, or might be weakened, and the ſtrength of it broken, and made idle, fruitleſſe, and vneffectuall;foreign. for ſo the word foreign ſignifies. Hence it is that the purging of the heart from corruption in ſome meaſure, and the ſanctifying of it, is ſaid to be euen a new creation. Pſal. 51.10. Dauid prayes, Lord create in me a cleane heart: and creating (we know) is a worke of Gods owne hand, and a worke of his hand alone. And ſo it muſt needs be granted, that the expelling and driuing of ſinne out of our nature but in part, is a moſt hard worke, and ſuch a worke, as it requires no leſſe then the mighty and powerfull hand of God to effect it: And why? the reaſons of it are theſe.

Firſt, it is the altering and changing of nature: for ſinne is Reaſon. 1 bred in the bone, it is rooted in nature, and is as naturall to vsus as any thing we brought with vsus into the world. A man begets his child in his owne image, and conueyes to it that corruption that he hath in his owne nature: yea holy and ſanctified parents cannot deriue their holineſſe to their children, but they conuey onelyonly that to them which is naturall in themſelues. And therefore the expelling and driuing of ſinne out of our nature but in part, muſt be effected by a power aboue nature.

Againe, the rebellion of nature doth oppoſe and withſtand Reaſon. 2 the worke of grace, and in regard of that oppoſition, it is a greater worke of God to make a man or woman a new creature, by purging out the corruption of the ſoule, and by ſanctifying of it, then it was at the firſt to create and make their ſoules and bodies. And therefore on theſe grounds we may ſet downe this as a certaine truth: That the expelling and p. 88driuing of ſinne out of our nature but in part is a moſt hard worke, and is wrought onelyonly by the mighty and powerfull hand of God.

Ʋſe. 1 Let no man then deceiue himſelfe, let no man thinke it an eaſie matter,A deceiuing conceit to be auoyded. and a thing that he may do at pleaſure, euen to ſhake off the vile luſts of his owne heart, and to breake off the corruption of it. It is a thing wherein many pleaſe themſelues, they fancy to themſelues, that they are yet young, luſtie, and ſtrong, and they hauehave yet many yeares to liue, and they may yet follow the luſts of their owne hearts, and the vanities of the world, and may yet enioy the pleaſures and delights of ſinne, euen their carnall and ſenſuall pleaſures; and hereafter when old age ſhall come vponupon them,Eccleſ. 12.1.Eccl 12:1 and the dayes wherein they ſhall hauehave no pleaſure, then they will lay aſide the vile luſts of their hearts, and breake them off, and they will then follow them no longer. Poore ſoules, they do deceiue themſelues exceedingly. Conſider with thy ſelfe whoſoeuer thou art that doſt thus fancy to thy ſelfe; doſt thou know whether thou ſhalt come to old age or no? the Lord may ſtop thy breath this day before to morrow, and dareſt thou be ſo bold and ſo preſumptuous, as thus to indent with the Lord, and to appoint him a time when thou wilt breake off the luſts of thy heart, and turne from euill to good, which he hath appointed to be an act of all the dayes of thy life? And if thou liue to old age, doſt thou thinke that then it will be an eaſie thing to offer violence to thine owne nature, to ſhake off the luſts of thine owne heart, and to breake off thine old ſweet familiar ſinnes, ſinnes thou haſt a long time accuſtomed thy ſelfe to? Why cuſtome in ſinne hardens the heart, and addes ſtrength to ſinne, and by continuance in ſinne, the corruption of nature gathers ſtrength and growes ſtronger. The Prophet makes it as hard a matter to breake off a cuſtome of doing euill, as to make the blacke Moore white, or the Leopard to change his ſpots, Iere. 13.23.Ierem. 13.23.Jer 13:23 Yea wofull experience ſhewes it, that cuſtome in ſinne brings men to a habit in ſinne, and makes them ſenſleſſe of ſinne. Tell a common ſwearer of his ſwearing, and will he not ſometimes denie p. 89it, and ſay he did not ſweare? Cuſtome of ſwearing hath taken away the ſenſe of that ſinne, and he knowes not when he ſweares, and therefore take heed of thus deceiuing thy ſelfe: remember the truth now deliuered, that the expelling of ſin out of our nature but in part, is a moſt hard work, Gods children find it ſo in themſelues, they find they hauehave much ado to get the maſterie of ſome one ſinfull infirmitie. And therefore let not the diuell ſo blind thee, and thine owne deceiuing heart ſo miſleade thee, as to make thee thinke, that thou mayeſt at thine owne time and leaſure lay aſide thy corruption, and breake off thy courſe of ſinne, and ſo neglect the timely and carefull vſe of the meanes. No, no, learne thou betimes to vſe the meanes, euen the meanes the Lord hath ſanctified to that purpoſe; be diligent in hearing, reading, and meditation in the word of God. And ſeeing the driuing of ſinne out of our nature, is a worke of Gods owne powerfull hand, ſeeke and ſue to him, that he would vouchſafe to put his hand into thy boſome, and plucke off the foreskin of thine heart, and purge out the corruption of it, and expell and driue out the vileneſſe and rebellion of it.

Againe, is it ſo that the expelling of ſinne out of our nature Ʋſe. 2 but in part, is a moſt hard worke,The whole praiſe & glorie of expelling ſinne out of our nature is to be giuen to God. and wrought onelyonly by the mightie and powerfull hand of God? then if thou find that worke wrought in thee, and ſinne and corruption in any meaſure expelled out of thine heart, and the power of ſinne broken, and the luſts of thine heart weakened, giuegive the whole praiſe and glory of that worke to the Lord, gaze not too much on the outward inſtrument, or on the excellencie of gifts of any that hath bene a meanes to do thee good, leſt ſo thou giuegive part of the glory to the inſtrument; but hauehave an eye to the Lord, whoſe onelyonly worke it hath bene, and remember that the beſt Miniſters of God are but inſtruments, by whom the Lord hath wrought good on thee; bleſſe God for them, but giuegive him alone all the praiſe, & all the glory, for the good that hath bene wrought in thee. There is yet further matter of inſtruction offered from this ſecond part of the verſe. The p. 90Apoſtle ſaith, God ſending his owne Sonne in the ſimilitude of ſinfull fleſh, and for ſinne, condemned ſinne in the fleſh. In theſe laſt words (as I ſhewed) the Apoſtle makes knowne what it was that Chriſt did which the Law could not do, namely this, that he condemned ſinne, and wherein it was that he condemned ſinne, that it was in the fleſh, and his meaning in theſe words is this. That the Sonne of God being ſent into the world, and taking fleſh on him, did indeed in that fleſh and humane nature that he aſſumed, aboliſh ſinne altogether, and tooke it quite out of the way, that fleſh of his being perfectly holy and pure, and free from all ſpot of ſinne.

Now here in the firſt place we might eaſily take vp this truth: That the Sonne of God taking fleſh on him, and being incarnate, did vtterly aboliſh ſinne and corruption out of that Doct. 10 fleſh and humane nature that he tooke: and his fleſh, his humane nature,In Chriſt our nature & the corruption of nature were ſeuered one from the other. was conceiued and borne without all ſpot of ſinne: the Sonne of God tooke mans nature on him, without any ſpot or ſtaine of ſinne at all: in Chriſt our nature, and the corruption of nature, were ſeuered one from the other. And to this purpoſe is that of the Angell to the Virgine Marie, Luke 1.35. That holy thing (ſaith he) which ſhall be borne of thee, ſhall be called the Sonne of God. He calls Chriſt holy, or an holy thing, both becauſe as God he was moſt holy, and becauſe alſo as man, he was conceiued and borne free from all ſpot of ſinne, and was ſanctified in the wombe of his mother. 1. Pet. 1.19. the Apoſtle deſcribing Chriſt, thus ſpeakes of him, that He was a lambe vndefiled, and without ſpot: and this was prefigured in the Paſchall lambe, which was to be without blemiſh, as the Lord commanded, Exod. 12.5. and in the lambes of the daily ſacrifice, Num. 28.3. The Lord commanded that thoſe lambes ſhould be without ſpot. Heb. 9.14. it is ſaid, Chriſt offered himſelfe without ſpot to God: he offered himſelfe as man, (for ſo indeed did Chriſt offer himſelfe) without any ſpot or ſtaine of ſinne at all, ſo that in him our nature and the corruption of nature were ſeuered one from the other.

p. 91And the reaſons of it are theſe: firſt, in Chriſt our nature was Reaſon 1 receiued into vnitie of perſon with the Sonne of God the ſecond perſon in Trinitie, which it could not hauehave bene if it had bene defiled with the leaſt ſpot of ſinne.

Againe, ſecondly, Chriſt was a Sauiour, as he is both God Reaſon 2 and man: and if as man he had bene ſtained with the leaſt ſpot of ſinne, he could not hauehave bene a Sauiour to Gods choſen, he could neither hauehave bene made a ſacrifice for them, nor righteouſneſſe to them: no then himſelfe had ſtood in need of a Sauiour. And therefore doubtleſſe this is a certaine truth, that the Sonne of God taking fleſh and our nature on him, he did vtterly aboliſh ſinne and corruption out of that fleſh and humane nature that he tooke, and his fleſh and his humane nature was conceiued and borne without all ſpot of ſinne. And if it be demanded, Queſt. how Chriſt could take fleſh and mans nature on him, and be conceiued and borne without all ſpot of ſinne? I anſwer, Anſw. it was by reaſon of his miraculous and extraordinary conception,How Chriſt tooke mans nature on him without ſinne that he was conceiued in the wombe of his mother after an extraordinary manner, euen by the power of the holy Ghoſt ouerſhadowing her, as Luke 1.35. and not by naturall generation: thence it was that Chriſt was conceiued and borne without, all ſpot of ſinne. And that was a priuiledge proper to Chriſt alone, to be ſo conceiued and borne, becauſe of his extraordinarie conception; for all that come of Adam by naturall generation, are ſtained with originall ſinne and corruption of nature: onelyonly Chriſt was free from that ſtaine, and that blot of naturall corruption, becauſe, though he came of Adam, and tooke the ſeed of man, yet not after the ordinarie courſe of nature, but after an extraordinary manner.

And therefore by the way,A Popiſh conceit met withall. that is an idle and an erronious conceit of the Papiſts, in that they hold that the Virgine Marie was conceiued without ſpot of ſinne, that is proper to Chriſt alone, in regard of his extraordinary conception by the holy Ghoſt. But haply ſome will ſay, We reade Iere. 1.5. Obiect. The Lord ſaith, He ſanctified Ieremiah before he came out of the wombe, he was ſanctified before he was borne; and therefore p. 92it is not proper to Chriſt alone to be ſanctified in the wombe. Anſw. I anſwer, the meaning of that place is, that the Lord ſet apart the Prophet in his eternall counſell to that office, and that is the ſanctification there intended: & that appeares plainely in the words following, I ordained thee to be a Prophet vntounto the nations: and ſo it makes not againſt that priuiledge of Chriſt, it doth not infringe it, that he alone was conceiued and borne without ſpot of ſinne. This therefore we are to hold as a certaine truth, that the Sonne of God taking fleſh, our nature on him, he did vtterly aboliſh ſinne and corruption out of that fleſh and humane nature that he tooke: and his fleſh, his humane nature, was conceiued and borne without all ſpot of ſinne, he being conceiued in the wombe of his mother after an extraordinary manner by the power of the holy Ghoſt.

Ʋſe 1 Let this truth for the vſe of it in the firſt place be thought on to this purpoſe.Chriſt is powerfull to aboliſh ſin out of all his members. Did the Sonne of God taking fleſh, our nature on him, vtterly aboliſh ſinne out of that fleſh he took? ſurely then it muſt needs be, it holds by proportion, that Chriſt doth in ſome meaſure aboliſh ſinne out of all thoſe that are one with him. Did the Sonne of God vtterly and altogether aboliſh ſinne out of that nature of ours that he receiued into vnitie of perſon, and ioyned to himſelfe by perſonall vnion? and doth not Chriſt Ieſus aboliſh ſinne and corruption in ſome proportion out of all thoſe whom he takes neare to himſelfe, and makes one with himſelfe by myſticall vnion, and ioynes to himſelfe by the bond of his Spirit? without queſtion he doth. And therefore deceiue not thy ſelfe whoſoeuer thou art, thinke not that thou art one with Chriſt, and that thou haſt right and title to the ſauing comforts in Chriſt, vnleſſe thou find it thus with thee: that ſinne and corruption is in ſome meaſure aboliſhed and taken out of thy heart. Surely the Sonne of God tooke ſinne quite out of that nature of ours that he tooke on himſelfe, and the ſame Sonne of God now incarnate, is as ſtrong and as powefull as euer he was; he is able, and doubtleſſe he doth aboliſh ſin out of the hearts and ſoules of them that he makes one with p. 93himſelfe by myſticall vnion. And therefore deceiue not thy ſelfe, do not imagine as many fooliſhly do, that thou art one with Chriſt, and that thou haſt part in the ſweet comforts in Chriſt, and yet the corruption of thy heart is as ſtrong and as powerfull in thee as euer it was, and it breakes out on eueryevery occaſion: and if thou be but a little moued, thou powreſt out the bitterneſſe of thy ſoule, in curſing, in ſwearing, in railing, and the like: if thou ſo thinke, then doſt thou but deceiue thy ſelfe. Doſt thou thinke that thou art one with the Sonne of God incarnate, and yet thou carrieſt thy ſelfe as a diuell incarnate, and as a limbe of the diuell, thou art a drunkard, a ſwearer, a rayler, and ſuch like? No, no, if thou wouldeſt hauehave ſound aſſurance that thou art one with the Sonne of God incarnate, euen one with Chriſt Ieſus, neuer reſt till thou find that he hath in ſome meaſure aboliſhed ſinne and corruption out of thy heart, and out of thy ſoule, and that thou doſt not reſt in an externall forme of pietie, or in repreſſing onelyonly the outward act of ſinne, (for that may be and is many times in reprobates) but that the very roote of ſinne is weakened and wounded in thee: thereupon thou mayeſt conclude to thy comfort, that thou art one with the Sonne of God incarnate, euen with Chriſt Ieſus, and that thou haſt right and title to the ſweet comforts that are found in him.

Againe, is it ſo that the Sonne of God taking our nature Ʋſe 2 on him,Comfort to all true beleeuers. did vtterly aboliſh ſinne and corruption out of that fleſh that he tooke? here is then a ground of ſweet comfort to all that truly beleeue in Chriſt. For certainly this Chriſt did, that he might be a fit Sauiour of Gods choſen: & hereuppon all that truly beleeue in Chriſt, may aſſure themſelues that he is a moſt abſolute, and a moſt perfect Sauiour to them; he ſaues them, and he frees them, not onelyonly from their actuall ſinnes, but alſo from their defilement of nature, and from that remainder of ſinne and corruption that abides in them, and ſtickes ſo faſt to them, which ſo much troubles them, and which they many times complaine of. For why, he is a Sauiour, holy, harmeleſſe, vndefiled, ſeparate from ſinne and ſinners, p. 94Heb. 7.26. not onelyonly in his life, but in his conception and birth alſo, he aboliſhed ſinne and corruption out of that fleſh of ours that he tooke, and he was conceiued and borne without all ſpot of ſinne: and that moſt perfect holineſſe and innocency of his humane nature, is imputed to them that truly beleeue in him: and no leſſe reckoned to them for healing and curing of their defiled nature, then his ſuffering for the remiſſion of their actuall ſinnes: and that is a ground of excellent comfort to them, it might be further preſſed, but I paſſe from it. One thing further I will note. The Apoſtle ſaith, the Sonne of God being ſent in the ſimilitude of ſinfull fleſh, and for ſinne, condemned ſinne in the fleſh. He tooke fleſh on him, and he did vtterly aboliſh ſinne and corruption out of that fleſh. Hence then it is cleare.

Doct. 11 That ſinne and corruption may be remoued, taken away, and aboliſhed,Sinne may be remoued frō the ſoule, and yet the ſoule remaine entire in all the powers and faculties of it. and yet the fleſh and nature of man ſtill abide. Sinne may be remoued from the ſoule, and yet the ſoule ſtill remaine entire in all the powers and faculties of it. For indeed naturall corruption is not a corruption of the ſubſtance of the ſoule: for then could not the ſoule be immortall, neither could the Sonne of God hauehave taken mans nature on him without ſinne; but it is a corruption that cleaues to the ſoule, and to the faculties of it, and it may be ſeuered from the ſoule, and yet the ſoule ſtill remaine without any diminution in the ſubſtance of it. And hence it is that corruption of nature, is ſaid to be an euill that doth eaſily compaſſe about. Heb. 12.1.—foreign. Heb. 12.1.Heb 12:1 Cast away eueryevery thing that preſſeth downe, and the ſinne that hangeth ſo faſt on. And to this purpoſe it is, that we are exhorted to caſt off the old man, the corruption of nature, Epheſ. 4.22. And to put on the new man, verſe 24. And to put off the old man, Coloſſ. 3.8.9. Which places and many other do euidence this truth, that ſinne may be remoued from the ſoule, and yet the ſoule ſtill remaine entire in all the faculties of it.

Ʋſe. Comfort to ſuch as grone vnderunder the burden of their naturall corruption.And this ſerues for the comfort of thoſe that grone vnderunder the waight of their naturall corruption, and are wearie of their ſinfull infirmities, and would willingly ſhake them off. p. 95Know to thy comfort whoſoeuer thou art, ſinne is ſuch a thing as may be ſeuered from the ſoule; the Lord is able to ſeuer it, and he will one day vtterly aboliſh it, and take it quite out of thy ſoule. He that ſeuered ſinne and our nature in Adam in his creation, and likewiſe ſeuered ſinne and our nature in Chriſt Ieſus in his incarnation, he is able, and he will at length ſeuer ſinne and thy nature at thy glorification. And as Moſes ſaid to the Iſraelites concerning the Aegyptians, Exod. 14.13. Saith he, The Aegyptians whom ye hauehave ſeene this day, ye ſhall neuer ſee them againe: ſo it may be ſaid to thee that art a child of God, and doſt ſigh and grone vnderunder the burthen of thy corruptions and ſinfull infirmities; the ſinnes which now thou ſeeſt with griefe, and do much vexe and trouble thee, and are enemies to thy peace and comfort, the time ſhall come wherein the Lord will remoue them, and vtterly aboliſh them, and take them quite out of thy ſoule, and thou ſhalt neuer ſee them more, and they ſhall neuer trouble thee any more. Thinke on that to thy comfort. Come we now to the fourth verſe.