The Harmony of the Divine Attributes in Mans Redemption, Chapter 5
CHAP. V.
Of the Divine Wisdome in the contrivance of Man's Redemption. Understanding agents propound an End, and choose Means for the obtaining it. The End of God is of the highest consequence, his own Glory and Man's Recovery. The difficulty of accomplishing it. The Means are proportionable. The Divine Wisdome glorified in taking occasion from the Sin and Fall of Man to bring Glory to God, and to raise Man to a more excellent State. It appears in ordaining such a Mediator, as was fit to reconcile God to Man, and Man to God. 'Tis discovered in the designation of the Second Person to be our Saviour. And making the Remedy to have a proportion to the cause of our Ruine. 'Tis visible in the manner whereby our Redemption is accomplisht. And in the ordaining such contemptible means to produce such glorious effects. And laying the design of the Gospel, so as to provide for the comfort, and promote the holiness of Man.
GOD by his infallible Prescience (to which all things are eternally present) viewing the Fall of Adam, and that all Mankind lay bleeding in him, out of deep compassion to his Creature, and that the Devil might not be finally victorious over him, in his Councel decreed the Recovery of Man from his languishing and miserable state. The design and the means are most worthy of God, and in both his Wisdom appears.
This will be made visible by considering, that all understanding Agents first propound an end, and then choose the means for the obtaining of it. And the more perfect the Understanding is, the more excellent is the end it designs, and the more fit and convenient are the means it makes use of for the acquiring it. Now when God whose Understanding is infinite, (and in comparison of whom the most prudent and advised are but as dark shadows) when he determines to work, especially in a most glorious manner, the end and the means are equally admirable.
First, The end is of the highest Consequence. Were it some low inconsiderable thing, it were unworthy one thought of God for the effecting it. To be curious in the contriving how to accomplish that which is of no importance, exposes to a just imputation of Folly; But when the most excellent Good is the end, and the difficulties which hinder the obtaining of it are insuperable to a finite understanding, it then becomes the only wise God to discover the Divinity of his Wisdom,1 Tim. 1.17. in making a way where he finds none. And such was the end of God in the work of our Redemption. This was declar'd by the Angels, who were sent Ambassadors extraordinary to bring tidings of peace to the world,Luk. 2.13, 14. They praised God, saying, Glory to God in the highest, and on Earth Peace, good Will towards men.
The supreme End is his own Glory, and in order to it, the Salvation of Man hath the nature and respect of a medium.
The subordinate is the Recovery of the world from its lapsed and wretched state.
1. The supreme End is the Glory of God. This signifies principally his internal and essential Glory: and that consists in the Perfections of his Nature▪ which can never be fully conceived by the Angels▪ but overwhelm by their excellent greatness all created Understandings. But the Glory that results from Gods works is properly intended in the present Argument, and implies,
2. The manifestation whereby he is pleased to represent Himself in the exercise of his Attributes. As the Divine Nature is the primary and compleat Object of his Love, so he takes delight in those Actions wherein the image and brightness of his own vertues appear.
Now in all the works of God there is an evidence of his Excellencies. But as some Stars shine with a different glory, so there are some noble effects, wherein the Divine Attributes are so conspicuous, that in compare with them, the rest of God…s works are but obscure expressions of his Greatness. The principal are Creation and Redemption. The Heavens declare the glory of God, Psal. 19.1.and the Firmament his handywork. And when God surveyed the whole Creation,Gen. 1. and saw that all which he had made was good, He ordain'd a Sabbath, to signifie the content and satisfaction he had in the discovery of his eternal Perfections therein.
But especially his Glory is most resplendent in the Work of Redemption, wherein more of the Divine Attributes are exercis…d than in the Creation, and in a more glorious manner. 'Tis here that Wisdom, Goodness, Justice, Holiness and Power are united in their highest degree and exaltation. Upon this account the Apostle useth that expression, The glorious Gospel of the Blessed God: 1 Tim. 1.11.It being the clearest revelation of his excellent Attributes, the unspotted mirrour wherein the great and wonderful effects of the Deity are set forth.foreign· Act. 2.11.
3. The Praise and Thanksgiving that ariseth from the discovery of his Perfections by reasonable Creatures, who consider and acknowledg them. When there is a solemn veneration of his excellencies, and the most ardent affections to Him for the communication of his goodness. Thus in Gods account, Whoso offers praise, glorifies him. Psal. 50.23.An eminent example of this is set down in Job 38.7. when at the birth of the World, The Morning Stars sang together, and all the Sons of God shouted for joy. And at its new Birth,Psal. 66.2. they descend and make his praise glorious in a triumphant Song. It will be the eternal exercise of the Saints in Heaven, where they more fully understand the Mystery of our Redemption, and consider every circumstance that may adde a lustre to it, to ascribe Blessing, Honour, Glory and Power to him that sits on the Throne, Rev. 5.13.and unto the Lamb for ever and ever.
Secondly, The subordinate End is the restoring of Man: And this is inviolably joyn'd with the other. 'Tis exprest by Peace on earth, and good will towards men. Sin had broke that sacred Alliance which was between God and Man: and exposed him to his just displeasure. A misery inconceivable. And what is more becoming God, who is the Father of Mercies, than to glorifie his dear Attribute, and that which in a peculiar manner characterises his Nature, by the Salvation of the miserable? God is love. 1 Joh. 4.9.What is more honourable to Him, than by his Almighty Mercy to raise so many Monuments from the dust, wherein his Goodness may live and reign for ever? Now for the accomplishing of these excellent Ends, the Divine Wisdom pitcht upon those means which were most fit and congruous, which I shall distinctly consider:
The Misery of faln Man consisted in the Corruption of his nature by Sin, and the Punishment that ensues: And his Happiness is in the restoring him to his primitive Holiness, and in Reconciliation to God, and the full fruition of him. The way to effect this was beyond the compass of any created Understanding.
That God, who is rich in Goodness, should be favourable to the Angels, who serve him in perfect Purity, we may easily conceive; for although they do not merit his favour, yet they never provokt his Anger. And 'tis impossible but that he should love the Image of his Holiness wherever it shines.
Or suppose an innocent creature in Misery, the Divine Mercy would speedily excite his power to rescue it: For God is Love to all his Creatures as such, till some extrinsecal cause intervenes, which God hates more than he loves the Creature; and that is Sin, which alone stops the effusion of his Goodness, and opens a wide passage for wrath to fall upon the guilty. But how to save the Creature that is undone by its own choice, and is as sinful as miserable, will pose the wisdom of the world. Heaven it self seem'd to be divided. Mercy enclin'd to save, but Justice interpos'd for satisfaction. Mercy regarded Man with respect to his misery, and the pleas of it are, Shall the Almighty build to ruine? Shall the most excellent creature in the lower world perish, the fault not being solely his? Shall the enemy triumph for ever, and raise his Trophies from the Works of the most High? Shall the reasonable Creature lose the fruition of God, and God the subjection and service of the Creature, and all Mankind be made in vain? Justice consider'd Man as guilty of a transcendent Crime, and 'tis its nature to render to every one what is due; now the wages of Sin is Death, and shall not the Judg of all the world do right? All the the other Attributes seem'd to be attendants on Justice. The Wisdom of God enforc'd its Plea, it being most indecent that Sin which provokes the execution, should procure the abrogation of the Law; this would encourage the commission of Sin without fear. The Majesty of God was concern'd, for it was not becoming his excellent Greatness to treat with defiled dust, and to offer Pardon to a presumptuous Rebel immediately after his Offence, and before he made Supplication to his Judge. The Holiness of God did quicken his Justice to execute the threatning, For he is of purer eyes than to behold Iniquity. Habak. 1▪As Goodness is the essential object of his Will, which he loves unchangeably wherever it is▪ so is Sin the eternal object of his hatred, and where 'tis found in the love of it▪ renders the subject odious to him. He will not take the wicked by the hand. Job 8.20. foreign· Plat.The Law of contrariety forbids Purity and Pollution to mix together. And the veracity of God requir'd the inflicting the punishment. For the Law being a declaration of God's Will, according to which He would dispense Rewards and Punishments, either it must be executed upon the Offend…r, or if extraordinarily dispens'd with, it must be upon such terms, as the honour of Gods Truth may be preserved. This seeming conflict was between the Attributes.
The sublim…st Spirits in Heaven were at a loss how to unravel the difficulty, and to find out the miraculous way to reconcile infinite Mercy with inflexible Justice; how to satisfie the demands of the one, and the requests of the other. God was to overcome Himself before He restored Man. In this exigence his Mercy excited his Wisdom to interpose as an Arbiter, which in the Treasures of its incomprehensible Light, found out an admirable expedient to save Man, without prejudice to his other Perfections: That was, by constituting a Mediator both able and willing, between the guilty creature and Himself: That by transferring the punishment on the Surety, he might punish Sin, and pardon the Sinner. And here, the more severe and rigorous Justice is, the more admirable is the Mercy that saves. In the same stupendious Sacrifice he declared his respect to Justice, and his delight in Mercy. The two principal relations of our Redeemer are, the one of a gift from God to man, the other of an oblation for men to God. By the one God satisfies his infinite Love to Man, and by the other satisfies his infinite Justice for Man. Neither is it unbecoming God to condescend in accepting the returning Sinner, when a Mediator of infinite dignity intercedes for favour. The Divine Majesty is not lessen'd when God is in Christ reconciling the world unto himself. Neither is the Sanctity of God disparag'd by his Clemency to Sinners,2 Cor. 5. for the Redeemer is the principle and pattern of Holiness to all that are saved. The same Grace that enclin'd God to send his Son to die for us, gives his Spirit to live in us, to renew us in the inward Man, that by conformity to God we may be prepared for communion with him. Here is a sweet concurrence of all the attributes,Psal. 85.10. Mercy and Truth are met together, Righteousness and Peace kiss each other. Who can count up this heap of wonders? Who can unfold all the treasures of this mysterious Love? The tongue of an Angel cannot explicate it according to its dignity: 'Tis the fairest copy of the Divine Wisdome, the consummation of all God's Counsels, wherein all the Attributes are displayed in their brightest lustre: 'Tis here the manifold wisdome of God appears. Eph. 3.10. 1 Pet. 1.12. foreign, an allusion to the posture of the Cherubims looking into the Ark.The Angels of Light bend themselves with extraordinary application of Mind, and ar…ent Affections to study the rich and unsearchable variety that is in it, only the same Understanding comprehends it which contriv'd it. But as one that views the Ocean, although he cannot see its bounds or bottom, yet he sees so much as to know that that vast collection of waters is far greater than what is within the compass of his short sight. So although we cannot understand all the depths of that immense Wisdom, which order…d the way of our Salvation, yet we may discover so much, as to know with the Apostle, that it surpasses knowledg. Eph. 3.He that is the Brightness of his Father…s Glory, and the Light of the World, so illuminate our dark Understandings that we may conceive aright of this great Mystery.
The First thing that offers it self to Consideration is, the compass of the Divine Wisdome, in taking occasion from the Sin and Fall of Man to bring more Glory to God, and to raise him to a more excellent state. Sin in its own nature hath no tendency to good, 'tis not an apt medium to promote the Glory of God: so far is it from a direct contributing to it, that on the contrary 'tis the most real dishonour to Him.I… Pictura lumen non alia res quam umbra commendat, Plin. But as a black ground in a Picture which in it self only defiles, when plac'd by Art, sets off the brighter colours and heightens their beauty: So the evil of Sin, which considered absolutely, obscures the Glory of God, yet by the disposition of his Providence, it serves to illustrate his Name, and to make it more glorious in the esteem of reasonable Creatures.Non Specie, sed Ordine placent. Aug. Without the Sin of Man there had been no place for the most perfect exercise of his Goodness. O foelix culpa q…ae tantum & talem meruit habere Redemptorem. Happy fault not in it self, but by the wise and merciful Counsel of God to be repair'd in a way so advantageous, that the Salvation of the Earth is the Wonder of Heaven, the Redemption of Man ravishes the Angels.
The Glory of God is more visible in the recovery of laps…d Man, than if the Law had been obeyed, or executed. If Adam had persever'd in his Duty, the Reward had been from Gaace, for owing himself to God, he could receive nothing but as a gift from his Bounty; so that Goodness only had then been exerci'sd, and not in its highest and most obliging Acts, which are to save the guilty and the miserable: for Innocence is incapable of Mercy. If the Sentence had been inflicted, Justice had been honour'd with a solemn Sacrifice, but Mercy the sweet, tender, and indulgent Attribute, had never appear'd. But now the Wisdom of God is eminent in the accord of both these Attributes. God is equally glorious, as equally God in preserving the authority of his Law by an act of Justice upon our Surety, as in the exercise of Mercy by remitting the punishment to the Offender.
And 'tis no less honourable to God's Wisdom to restore Man with infinite advantage. 'Tis a mystery in Nature, That the corruption of one thing is the generation of another; 'tis more mysterious in Grace, that the Fall of Man should occasion his more noble Restitution. Innocence was not his last End, his supreme felicity transcends the first. The holiness of Adam was perfect, but mutable: But Holiness in the Redeemed, though in a less degree, shall be victorious over all Temptations: for they are join'd to the heavenly Adam in a strict and inviolable union. And those Graces are acted by them, for the exercise of which there was no objects and occasions in innocence. As Compassion to the miserable,1 Pet. 2.20. Forgiveness of injuries, For…itude and Patience, all which as they are a most lively resemblance of the Divine Perfections, so an excellent ornament to the Soul,1 Pet. 4.14. and infinitely endear it to God. And the Happiness of our renewed state exceeds our primitive Felicity. Whether we consider the nature of it, 'tis wholly spiritual, or the place of it, Heaven the Sanctuary of Life and Immortality, or the constitution of the Body which shall be cloathed with celestial qualities: But this will be particularly discussed in its proper place.
These are the effects of infinite Wisdome, to the production of which Sin affords no casuality, but hath meerly an accidental respect. As the Apostle interprets the words of David, Against thee only have I sinned, Rom. 3.4.that thou mightest be justified in thy sayings, and overcome when thou judgest. Which doth not respect the intention of David, but the event only. The greater his injustice was in the commission, the more clear would God's Justice be in the condemnation of his Sin.
2. The Wisdom of God appeared in ordaining such a Mediator, who was qualified to reconcile God to Man, and Man to God. The first and most admirable Article in the mystery of Godliness, and the foundation of all the rest is, that God is manifest in the flesh. 1 Tim. 3.16.The middle must equally touch the extremes. A Mediator must be capable of the sentiments and affections of both the parties he will reconcile. He must be a just esteemer of the Rights and Injuries of the one and the other, and have a common interest in both. The Son of God assuming the Humane Nature, perfectly possesses these qualities, he hath zeal for God, and compassion for Man. He hath taken pledges of Heaven and Earth; the supreme Nature in Heaven, and the most excellent on the Earth, to make the hostility cease between them. He is Immanuel by nature and office. And if no less than an inspired Wisdom could devise how to frame the earthly Tabernacle,Exod. 36. wherein God dwelt in a shadowy and typical manner, what Wisdom was requisite to frame the Humane Nature of Christ, wherein the Deity was really to dwell.
John 1.Now to discover more clearly the Divine Wisdome in uniting the two Natures in Christ,Colos. 1. to qualifie him for his Office, 'tis requisite to consider that the office of Mediator hath three charges annext to it; the Priestly, which respects God; the Prophetical and Kingly, which regards Men. These have a respect to the …ils which oppress faln Man: And they are Guilt▪ Ignorance, Sin and Death. Man was capitally guilty of the breach of Gods Law, and under the tyranny of his Lusts, and in the issue liable to Death.
The Redeemer is made to him Wisdom, Righteousness, Sanctification and Redemption. These Benefits are dispens'd by Him in his threefold Office; As a Priest he exipates Sin, as a Prophet he instructs the Church, as a King he regulates the lives of his Subjects, delivers them from their Enemies, and makes them happy. Now the Divine and Humane Nature are requisite for the performance of all these. For nothing is effectual to an end, but what is proportionable and commensurate thereunto, and to proportion excesses as well as defects are opposite. This will appear by taking a distinct view of the several Offices of our Mediator.
1. The Priestly Office hath two parts.
1. To make expiation for Sin.
2. Intercession for Sinners.
Now for the making expiation of Sin, there was a necessary concurrence of the two Natures in our Redeemer. He must be Man; for the Deity was not capable of those Submissions and Sufferings which were requisite to expiate Sin. And he must be Man, that the sinning nature might suffer, and thereby acquire a title to the Satisfaction that is made. The m…ritorious imputation of Christs Sufferings to Man is grounded on the union between them, which is as well natural in his partaking of Flesh and Blood, as moral in the consent of their Wills. As the Apostle observes, That he who sanctifies, Heb. 2.11.and they that are sanctified are all one; So he that suffers, and they for whom he suffers must have communion in the same nature. For this reason, God having resolved never to dispense Mercy to the fallen Angels, the Redeemer did not assume the Angelical nature, but the seed of Abraham.
And as the Humane Nature was necessary to qualifie him for Sufferings, and to make them suitable, so the Divine was to make them sufficient. The lower nature consider'd in it self, could make no satisfaction: The Dignity of the Divine Person makes a temporal punishment to be of an infinite value in God's account. The humane Nature was the Sacrifice, Solus Deus sentire…solus Homo superare mortem non potuit, quam pro nobis obire debuit.the divine the Priest to render it acceptable. He had sunk under the weight of wrath, if the Deity had not been personally present to support him. Briefly, To perform the first part of his Office, he must suffer, yet be impassible; Die, yet be immortal; and undergo the wrath of God, to deliver Man from it.
2. To make Intercess…on for us, it was requisite that He should partake of both Natures, that he might have credit with God, and compassion to Man. The Son hath a prevailing interest in the Father, as he testifies, I know thou heardst me alwaies. A Priviledge which neither Abraham, Joh. 11.42.Moses, nor any other who were the most favoured Saints enjoyed. And, as Man, he was fit for Passion and Compassion. The Humane nature is the proper subject of fe…ling pity, especially when it hath felt misery. God is capable of Love, not in strictness of Compassion. For Sympathy proceeds from an experimental sence of what one hath suffer'd, and the sight of the like affliction in others revives the affections which we…e felt in that state, and enclines to pity.
The Apostle offers this to Believers as the ground of comfort, that He who took our nature and felt our griefs intercedes for us.Heb. 4.15. For we have not an High-Priest that cannot be toucht with the feeling of our Infirmities, Heb. 4.15.but was in all things tempted as we are, yet without Sin; that with an humble confidence we may come to the Throne of Grace. He hath drunk deepest of the cup of Sorrows, that he may be an All…sufficient Comforter to those that mourn. He hath such tender Bowels we may trust him to sollicite our Salvation. In short, 'Tis the great support of our Faith that we have access to the Father by the Son, Ephes. 2.18.and present all our requests by a Mediator, so worthy and so dear to Him, and by One who left the Joys of Heaven, that by enduring Affliction on Earth, his heart might be made tuneable to the hearts of the afflicted.
Secondly, For the discharge of the Proph…tical Office, 'twas necessary the Mediator should be God and Man.
1. He must be God, that he might deliver his Counsels with more authority and efficacy than any meer Creature could. He must be a Teacher sent from Heaven that reveals to us the Will of God concerning the way thither, and the certainty and excellency of that state. Now Christ is the original of all Wisdom, 'tis not said the Word of the Lord came to Him, as to the Prophets; He is the Fountain of all Sacred Knowledg. The Son came from the Bosom of the Father, John 1.18.the Seat of his Counsels and Compassions, to reveal those Secrets which were concealed from the Angels, in that Light which is inaccessible. And 'tis God alone can teach the Heart, and convince the Conscience, so as to produce a saving Belief of the Heavenly Doctrine, and a delight in the discovery, and a resolution to follow it wherever it directs.
2. 'Twas fit he should be Man, that he might be familiarly conversant with us, and conveigh the Counsels of God in such a way as Man could receive. All saving Truth comes from God, and it follows by just consequence, that the nearer he is to us the better we are like to be instructed. Now there are two things which render sinful man incapable of immediate converse with God.
1. The Infirmity of his Nature.
2. The Guilt that cleav…s to him.
First, The Infirmity of Man's Nature cannot endure the Glory of God's appearance. When the Law was delivered on Mount Sinai, the Israelites were under great terrors at the Sights and Prodigies which accompanied the Divine Presence, and they desired that God would speak to them no more in his Majesty and Greatness, Deut. 5.25.Job 13.11.lest they should die. There is such a disproportion between our meaness and his excellencies, Dan. 10.17.that Daniel, though a Favourite of Heaven, yet his Comliness was turn'd into corruption at the sight of a Vision. And the beloved Disciple fell down as dead at the appearance of Christ in his Glory. Rev. 1.17.When the Eye gazes on the Sun, 'tis more tormented with the brightness than pleased with the beauty of it; But when the beams are transmitted through a coloured medium, they are more temperate and sweetned to the sight. The Eternal Word is cloathed with a robe of Light, which the more bright it is, the less visible it renders him to mortal eyes; but the incarnate Word is eclipsed and allayed by a vail of flesh, and so made accessible to us.Heb. 10.20. God out of a tender respect to our frailty and fears, promised to raise up a Prophet cloathed in our nature, Deu. 18.15.that we might comfortably and quietly receive his Instructions.
2. Guilt makes us fearful of his Presence. The approach of God awakens the Conscience, which is his spy in our bosoms, and causes a dreadful apparition of Sin in its view. When one beam of Christs Divinity broke forth in the miraculous draught of fishes; Peter cries out, Depart from me, for I am a sinful man, O Lord. Luke 5.8.Holiness arm'd with terrors strikes a Sinner into consternation. Now when the Mind is shaken with a storm of fear, it cannot calmly attend to the counsels of Wisdom. But the Son of God appearing in our Nature, to expiate Sin and appease Divine Justice, we are encouraged to draw near to him, and sit at his feet, to hear the words of eternal Life. Thus God complied with our necessity, that with a freer dispensation we might receive the counsels of our Saviour.
3. He is qualified for his Kingly Office, by the Union of the two Natures in him. He must be God to conquer Satan, and convert the World. As eminent an act of Power was necessary to redeem, as to create. For although the Supreme Judge was to be satisfied by humble Sufferings, yet Satan who usurpt the Right of God, (for Man had no power to alienate himself) was to be subdued:Joh. 12.22. having no just title, he was to be cast out by power.Luk. 11.38. And no less than the Divine Power could accomplish our victorious rescue from him. In his love he pitied us, and his holy Arm got him the victory. He is the Author of eternal Salvation, Isa. 63.9.which no inferiour agent could ever accomplish.Heb. 7.23. & 2.14. 'Tis God alone can overcome Death, and him that had the power of Death, and bring us safely to Felicity.
Besides, our King must be Man, that by the excellency of his Example, He might lead us in the way of Life. The most rational Method to reform the World is, not only to enact Laws to be the Rule of vertuous Actions, but for Lawgivers to make Vertue honourable and imitable by their own practice. And to encourage us in the holy War against our enemies visible and invisible, 'twas congruous that the Prince of our Salvation should take the Humane Nature, and submit to the inconveniences of our warfaring state. As Kings when they design a glorious Conquest ▪ go forth in Person, and willingly endure the hardships of a military condition, to animate their Armies. The Apostle tells us, that it became him, Heb. 2.10.for whom are all things, and by whom are all things, in bringing many sons to Glory, to make the Captain of their Salvation perfect through Sufferings. God the great Designer of all things, foreseeing the Sufferings to which the Godly would be exposed in the World, ordained it as most convenient, that the Author of their Deliverance should by Sufferings obtain the Reward, that by his example he might strengthen and deliver those that suffer to the end. Again, the Son of God enter'd into our Family, and is not ashamed to call us brethren, to make his Scepter amiable to us.Heb. 2.11. He exerciseth his Dominion with a natural and sensible touch of pity, he pardons our failings and puts a value on our sincere though mean Services, as an honour done to him. Briefly, In him there is a combination of Power and Love; The Power of the Deity with the tenderness and clemency of the Humane Nature. He is the mighty God and Prince of peace. Isa. 6.9.He is a King just and powerful against our enemies, Z…c. 9.but mild and gentle to his People. He is willing to remove from us all the evils we cannot endure, our Sins and Sorrows; and able to convey to us all the Blessings we are capable to enjoy. In all his Glory He remembers that he is our Saviour. At the Day of Judgment, when He shall come with a train of mighty Angels,Tit. 2.13. He will be as tender of Man, as when He suffered on the Cross. And from hence we may discover the excellency of God's contrivance in uniting the Divine and Humane Nature in our Redeemer, that He might have ability and affection to qualifie him for that great and blessed Work.
Thirdly, The Divine Wisdome appears in the designation of the Person. For God resolving to save Man in a way that is honourable to his Justice, it was expedient a Person in the Blessed Trinity should be put into a state of subjection, to endure the punishment due to Sin; But it was not convenient the Father should: For
1. He must then have been sent into the World, which is incongruous to the Relations that are between those glorious Persons. For as they subsist in a certain Order, so their Operations are according to the manner of their subsistence. The Father is from Himself, and the first motions in all things are ascribed to Him; the Son is from the Father, and all his actions take their rise from him. The Son can do nothing of himself, but what he seeth the Father do. Joh. 5.19.The effecting our Redemption is refer'd to the Fathers Will as the supreme cause: our Saviour, upon his entrance into the world to undertake that work, declares, I come to do thy will O God. Upon this account the Apostle addresses his thanks to the Father as the first Agent in our Salvation:Heb. 10.7. Col. 1.12.which is not to lessen the glory of the Son and Spirit, but to signifie that in the accomplishment of it, their working follows their being.
2. It was not fit that the Father should be incarnate, for He must then have sustained the part of a Criminal, and appear'd in that quality before the Supreme Judg: But this was not consonant to the order among the Persons. For although they are of equal Majesty, being one God, yet the Father is the first Person, and to him it belongs most congruously to be the Guardian of the Laws and Rights of Heaven, to exact Satisfaction for offences, and to receive Intercessions for the Pardon of the Penitent.
3. Neither was it fit that the Third Person should undertake that work. For besides the Sacrifice for Propitiation, it was necessary the Divine Power should be exerted to enlighten the Minds, and encline the Wills of men to receive the Redeemer, that the Benefits of his Death might be applied to them.Vid. Amyr. de Trin. Now the Redeemer is consider'd as the Object, and the Holy Spirit as the Disposer of the faculty to receive it. And in the natural order of things, the object must exist before the operation of the faculty upon it. There must be Light before the Eye can see it. So in the disposition of the causes of our Salvation, the Redeemer must be ordain'd, and Salvation purchas'd before the Divine Power is put forth to enable the Soul to receive it, and accordingly 'tis the Office of the Spirit, who is the Power of God, Luke 1.35.and by whom the Father and the Son execute all things, to render effectual the Redemtion procured by the Son:
Briefly, The Mission of the Persons is according to their principle. John 3.17. Joh. 16.7.The Father sends the Son to acquire Salvation for us; the Son sends the Spirit to apply it. Thus there is no disturbing of their Sacred order; more particularly in appointing the Son to assume the Humane Nature, and to restore lapsed Man, the Wisdom of God is evident; For by that,
1. The Properties of the Sacred Persons are preserved intire: the same Title is appropriated to both Natures in our Redeemer. His state on Earth corresponds with his state in Heaven. He is the only Son from Eternity, and the first-born in time: and the Honour due to the eternal and divine, and to the temporal but supernatural Sonship, is attributed to Him.
2. To unite the glorious Titles of Creator and Redeemer in the same Person.Heb. 1.2. The Father made the world by the Son. By this title he had an original propriety in Man, which could not be extinguisht: Though we had forfeited our Right in Him, He did not lose his Right in us. Our contract with Satan could not nullifie it. Now 'twas consonant that the Son should be employed to recover his own, that the Creator in the begining should be the Redeemer in the fulness of time.
3. Who could more fitly restore us to Favour, and the Right of Children, than the only begotten, and only beloved Son, who is the singular and everlasting object of his Father's delight? Our relation to God is an imitation and expression of Christs. He is a Son by nature, a Servant by condescention, we are Servants by Nature, and Sons by Grace and Favour. Eph. 1.5.Our Adoption into the line of Heaven is by the purchase of his Blood. The Eternal Son took flesh, Rom. 8.29.and was made under the Law, that we might receive the Adoption of sons.
Who was more fit to repair the Image of God in Man, and to beautifie our Natures, that were defiled with Sin, than the Son who is the express Image of his Fathers person, Heb. 1.3.and brighness and beauty it self? Who can better communicate the Divine Counsels to us, than the Eternal Word?
4. The Wisdom of God appears in making the Remedy to have a proportion to the cause of our Ruine; that as we fell in Adam our Representative, so we are raised by Christ, who is made the Head of our Recovery.1 Cor. 15.22 The Apostle makes the comparison between the first and second Adam. Therefore as by the offence of one Judgment came upon all to condemnation, Rom. 5.18, 19.even so by the righteousness of one, the free gift came upon all men to the justification of Life. For as by one Mans Disobedience many were made sinners, so by the obedience of one many shall be made righteous. They are consider'd as Causes having the same respect to the effects produced by them.Aemula ratione recuperavit n…s Deus▪ Tertul. The effects are Sin and Righteousness, Condemnation and Justification. As the Disobedience of the first Adam is meritoriously imputed to all his natural Posterity, and brings Death upon all; so the Righteousness of the second is meritoriously imputed to all his spiritual Progeny, to obtain life for them. And as the carnal Adam by his Rebellion made forfeiture of our original Righteousness, and derives a corrupt nature to all that descend from him. So the spiritual hath by his Obedience purchased Divine Grace for us, that being the price without which so rich a treasure as Holiness could not be obtain'd. And from him there is a vital efficacy conveighed to renew his People. The same Spirit of Holiness which annointed our Redeemer, doth quicken all his race, that as They have born the Image of the earthly, 1 Cor. 15.49they may bear the Image of the heavenly Adam.
5. The Divine Wisdom is visible in the manner whereby our Redemption is accomplisht; that is, by the Humiliation of the Son of God. By this He did counterwork the Sin of Angels and Man.Vnum quodque eodem modo dissolvitur, quo constituitur. Pride is the poison of every Sin, for in every one, the Creature prefers his pleasure, and sets up his Will above Gods: but it was the special Sin of Adam. The Devil would have levell'd Heaven by an unpardonable usurpation; he said, I will be like the Most High: and Man was infected with his breath, (you shall be like God), and became sick of the same Disease. Now Christ that by the quality of the Remedy, he might cure our Disease in its source and cause, He applies to our pride an unspeakable humility.
Man was guilty of the highest Robbery in affecting to be equal with God, and the Eternal Son who was in the form of God, who was equal to Him in Majesty and Authority,Phil. 2.6. without Sacriledg or Usurpation, he emptied himself by assuming the Humane Nature in its servile state. The Word was made Flesh, the meanest part is specified,John 1.14. to signifie the greatness of his abasement. There is such an infinite distance between God and flesh, that the condescension is as admirable as the contrivance. So great was the malignity of our Pride, for the cure of which such a profound Humility was requisite. By this he destroyed the first work of the Devil.1 Joh. 3.8.
6. The Wisdom of God appears in ordaining such contemptible, and in appearance opposite means, to accomplish such glorious effects. The Way is as wonderful as the Work. That Christ by dying on the Cross, a reputed Malefactor, should be made our eternal Righteousness, that descending to the grave, He should bring up the lost World to Life and Immortality, is so incredible to our narrow Understandings, that He saves us, and astonishes us at once. And in nothing 'tis more visible, That the Thoughts of God are as far above our thoughts, Isa. 55.8.and his ways above our ways, as Heaven is above the Earth. 'Tis a secret in Physick to compound the most noble Remedies of things destructive to Nature, and thereby make one Death victorious over another: But that Eternal Life should spring from Death, Glory from Ignominy, Blessedness from a Curse, is so repugnant to Humane Sense, that to render the belief of it easie, 'twas foretold by many Prophesies, that when it came to pass, it might be lookt on as the effect of God's eternal Counsel. The Apostle tels us that Christ crucified was to the Jews a stumbling block, 1 Cor. 1.23.and to the Gentiles foolishness. The grand Sophies of the world esteemed it absurd and unreasonable to believe, that He who was exposed to Sufferings could save others, but those who are Called discover that the Doctrine of Salvation by the Cross of Christ, which the world counted folly, is the great Wisdome of God, and most convenient for his end. A double reason is given of this method.ver. 24.
1. Because the Heathen world did not find and own God in the way of Nature. For after That in the Wisdome of God the World by Wisdome knew not God, 1 Cor. 1.21.it pleased God by the foolishness of preaching to save them that believe. The frame of the World is called the Wisdom of God; the name of the Cause is given to the Effect, in regard the Divine Wisdom is so clearly discovered there, as if it had taken a visible form, and had presented it self to the view of Men. But those who professed themselves wise, did not acknowledg the Creator:Rom. 1.22. For some conceited the World to be eternal, others that it was the product of chance, and became guilty of the most absolute contradiction to Reason. For who can believe that one who is blind from his birth, and by consequence perfectly ignorant of all Colours, and of the Art of Painting, should take a bundle of Pencils into his Hand, and dipping them in Colours mixt and corrupted, paint a great Battel with that perfection in the design, propriety in the colours, distinction in the habits and countenances, as if it were not represented but present to the Spectators. Who ever saw a Temple, or Pallace, or any regular Building, spring from the stony bowels of a Mountain?
Yet some famous Philosophers became thus vain in their imaginations, Rom. 1.21.fancying that the World proceeded from the casual concourse of Atomes. And the rest of them neglected to know God so far as they might, and to honour him so far as they knew. They debased the Deity by unworthy conceptions of his Nature, and by performing such acts of Worship, as were not fit for a rational Spirit to offer, nor for the pure Majesty of Heaven to receive. Besides, they ascribed his Name, Attributes and Honour to Creatures; not only the Lights of Heaven, and the secret Powers which they supposed did govern them, not only Kings, and Great Men, who were by their Authority raised above others, but the most despicable things in nature, Beasts and Birds were the objects of their Adoration. They changed the Glory of the uncorruptible God, into an image made like to a corruptible man, Rom. 1.23.and to birds, and four-footed beasts, and creeping things. A Sin so foul, that it betrayed them to brutish Blindness, and to the most infamous Lusts, natural and unnatural. Now since the most clear and open discovery of Gods Wisdom was ineffectual to reclaim the World, He was pleased to change his method. They neglected Him appearing in his Majesty, and he now comes cloathed with Infirmities: And since by natural light they would not see God the Creator, He is imperceptible to the light of Nature as Redeemer: The discovery of Him depends on revelation. The Wisdom of God in making the World is evident to every Eye, but in the Gospel 'tis Wisdome in a Mystery. The Deity was conspicuous in the Creation, 1 Cor. 2.7.but conceal'd under a vail of Flesh when he wrought our Redemption. He was more easily discoverd when invisible, than when visible: He created the World by Power, but restor'd it by Sufferings.
2. That the Honour of all might solely redound to him; God hath chosen the foolish things of the World to confound the wise; 1 Cor. 1.27, 28, 29.and the weak things of the World to confound the things that are mighty, and base things of the World, and things which are despised God hath chosen; yea, and things that are not, to bring to nought things that are, that no flesh should glory in his presence. Thus Moses, the Redeemer of Israel, was an Infant exposed to the mercy of the Waters, drawn forth from an Ark of Bul-rushes, and not employed whilst he lived in the splendour of the Court, but when Banisht as a Criminal, and depriv'd of all power. And our Redeemer took not on him the Nature of Angels, equal to Satan in power, but took part of flesh and blood, the more signally to triumph over that proud Spirit in the Humane Nature which was inferiour to his, and had been vanquisht by him in Paradise. Therefore he did not immediately exercise Omnipotent power to destroy him, but manag'd our weakness and infirmity to foil the roaring Lyon. He did not enter into the Combat in the glory of his Deity,Non ei Majestate natura sua, sed habitu nostrae congrediens, & nihil ei extorquens violento dominatu, sed superans lege justitiae, Paulin. but disguis'd under the Humane Nature, which was subject to Mortality. And thus the Devil is overcome in the same manner as he first got the Victory: for as the whole race of Man was Captivated by him in Adam their Representative, so Believers are victorious over him as the Tempter and Tormentor, by the Conquest that Christ their Representative obtain'd in the Wilderness, and on the Cross. And as our ruine was effected by the subtilty of Satan, so our recovery is wrought by the wisdom of God; who takes the wise in their own craftiness. 1 Cor. 1.The Devil excited Judas by avarice, the Jews by malice, and Pilate from reason of State, to accomplish the death of Christ, and he then seemed to be Victorious; now what was more honourable to the Prince of our Salvation, than the turning the Enemies point upon his own breast, and by dying to overcome him that had the power of Death. Heb. 2.14.This was signified in the first promise of the Gospel, where the Salvation of Man is inclos'd in the curse of the Serpent, that is the Devil cloathed with that figure, It shall bruise thy Head, and thou shalt bruise his Heel. That is,Gen. 3.15. The Son of God should by Suffering in our Flesh, overcome the Enemy of Mankind, and rescue innumerable Captives from his Tyranny: Here the Events are most contrary to the probability of their Cause. And what is more worthy of God, than to obtain his ends in such a manner, as the Glory of all may be in solidum ascribed to Him.
7. The Divine Wisdom appears in laying the design of the Gospel in such a manner, as to provide for the comfort, and promote the holiness of Man. This is Gods signature upon all heavenly Doctrines, which distinguishes them from carnal Inventions, they have a direct tendency to promote his Glory, and the real benefit of the rational Creature: Thus the way of Salvation by Jesus Christ, is most fit as to reconcile God to Man by securing his Honour, so to reconcile Man to God by encouraging his Hope. 'Till this be effected, he can never be happy in communion with God: For that is nothing else but the reciprocal exercise of Love between God and the Soul. Now nothing can represent God as amiable to a guilty Creature, but his inclination to Pardon. Whilst there are apprehensions of inexorable Severity, there will be hard thoughts burning in the Breast against God: Till the Soul is released from terrors it can never truly love him. To extinguish our Hatred, He must conquer our Fears, and this He hath done by giving us the most undoubted and convincing Evidence of his Affections.
1 John 4.8, 9.1. By contracting the most intimate alliance with Mankind. In this God is not only lovely, but Love; and his Love is not only visible to our Understandings, but to our Senses: The Divine Nature in Christ is joyned to the Humane, in an union that is not typical or temporary, but real and permanent. The Word was made Flesh. Joh. 1. Col. 1.And in him dwells the Fulness of the Godhead bodily. Now as Love is an Affection of Union, so the strictest union is an Evidence of the greatest Love. The Son of God took the Seed of Abraham,Heb. 2. the original element of our Nature, that our interest in Him might be more clear and certain. He stoopt from the height of his Glory to our low embraces, that we might with more confidence lay hold on his Mercy.
2. By providing compleat Satisfaction to offended Justice. The guilty convinced Creature is restless, and inquisitive after a way to escape the wrath to come. For being under the apprehension that God is an incensed Judg, 'tis very sensible of the greatness and nearness of the danger, there being nothing between it and eternal Torments, but a thin vail of flesh. Now God hath prepared such a Satisfaction, as exceeds the guilt of Sin: that is a temporary act, but of infinite evil being committed against an infinite object; the Death of Christ was a temporary Passion, but of infinite value in respect of the subject; the honour of the Law is fully repaired, so that God is justly merciful, and dispenses Pardon to the glory of his Righteousness. He hath set forth his Son to be a Propitiation through Faith in his Blood, to declare his Righteousness, that he might be just, Rom. 3.25.and the justifier of him who believes in Jesus. And what stronger Security can be given, that God is ready to pardon Man, upon his accepting the termes of the Gospel, than the giving his Son to be our Atonement? If the Stream swell so high as to overflow the Banks, will it stop in a descending Valley? Hath He with so dear an expence satisfied his Justice, and will he deny his Mercy to relenting and returning Sinners? This Argument is powerful enough to overcome the most obstinate Infidelity.
3. By the unspeakable Gift of his Son, he assures our hopes of Heaven, which is a Reward so great and glorious, that our guilty Hearts are apt to suspect we shall never enjoy it. We are secure of his Faithfulness, having his infallible Promise; and of his Goodness, having such a Pledg in our hands. As the Apostle argues, If he hath given us his Son, will he not with him give us all things? Rom. 8.32.Will He give us the Tree of Life, and not permit us to eat of the Fruit of it? Is it conceivable that having laid the Foundation of our Happiness in the Death of his Son, an act to which his tender Affection seem'd so repugnant, that He will not perform the rest, which He can do by the meer signification of his Will? 'Tis an excellent encouragement St. Austin propounds from hence; S…urus esto accepturum te vitam ipsius, qui pignus habes mortis ipsius, &c. Be assured thou shalt partake of his Life, who hast the Pledg of it in his Death. He hath performed more than He promised. 'Tis more incredible that the Eternal should die, than that a mortal Creature should live for ever.
In short, Since no mortal Eye can discover the Heavenly Glory, to convince us of the reality of the invisible state, and to support our departing Souls in their passage through the dark and terrible Valley, our Saviour rose from the Grave, ascended in our Nature to Heaven, and is the model of our Happiness: He is at the right Hand of God to dispense Life and Immortality to all that believe on Him. And what can be more comfortable to us, than the assurance of that Blessedness, which as it eclipses all the glory of the World, so it makes Death it self desirable in order to the enjoyment of it.
2. As the Comfort, so the Holiness of Man is most promoted in this way of our Redemption. Suppose we had been recovered upon easier terms, the evil of Sin would have been lessen'd in our esteem. We are apt to judg of the danger of a Disease from the difficulty of its Cure. Hunger is reputed a small trouble, (although if it be not satisfied 'twill prove deadly) because a small price will procure what may remove it. And the Mercy that saves us, had not appeared so great. He that falls into a Pit, and is drawn forth by an easie pull of the Hand, doth not think himself greatly obliged to the person that helpt him, though if he had remained there he must have perish'd. But when the Son of God hath suffered for us, more than ever one Friend suffered for another, or a Father for a Son, or than the strength and patience of an Angel could endure; Who would not be struck with horrour at the thoughts of that Poison which required such a dreadful Cure? And the benefit we receive in so costly a way, is justly magnified by us. Now what is more apt to inflame our love to God, than the admirable expression of his Love to us, in that with the most precious Blood he ransom'd us from Hell? How doth it endear Obedience, that God hath sacrificed his Son, to keep us from acts of hostility. So that the Grace of the Gospel is so far from indulging Sin, that it gives the most deadly wound to it. Especially when the tenour of the new Covenant is, That the Condemned Creature, in order to receiving Pardon, and the Benefits that are purchased, must receive the Benefactor with the most intire consent for his Prince and Saviour. The Law of Faith requires us to submit to his Scepter, as well as to depend upon his Sacrifice. The Gospel is a conditional Act of Oblivion, that none may venture to sin upon confidence of Pardon.
And since the occasion of the Fall was from a conceit that Man could better his estate by complying with the Tempter, and obtain a more desirable Happiness in the Creature, than in the Favour of God: his Recovery is by revealing to him wherein true Blessedness consists; and giving him an assurance that he may obtain it. For Man will never subject himself to God as his Highest Lord, till he looks on him as his last End, and Soveraign Good. Now the Gospel offers to us the most effectual means, to convince Man of the folly of his choice, in making the Creature his Happiness. For the Son of God who was Heir of all things when He came into the world, was in the perpetual exercise of Self-denial. He lived a despised Life, and died an ignominious Death, to discover to us, That as the miseries of this Life can't make us miserable, so the good things of it can't make us happy. Besides, how is it possible that the wretched enjoyment of this World, should be the Blessedness for which He spent his Sweat, his Tears, his Blood. The rich price he laid down doth most powerfully convince us, That our Felicity is infinitely more valuable than all earthly things, and can be no less than the fruition of God himself. Thus the Divine Wisdom hath so ordered the way of our Salvation, that as Mercy and Justice in God, so Holiness and Comfort may be perfectly united in the reasonable Creature.