Sermons Preached on Romans 8, Chapter 12 (3 of 3)

Sermons Preached on Romans 8 · Chapter 12 (3 of 3)

p. 429To be more particular and diſtinct in the urging of this duty (of humble and thankful admiration), two things I would ſay;

1. Admire in reference to the thing it ſelf:

The myſtery of Chriſt's Incarnation to be admired.2. Admire God and Chriſt, the Perſons who had the hand in it.

1. For the thing it ſelf: Chriſt in our fleſh? 'pray pauſe and ruminate a while upon it and then tell me what you think of it; the more you look into it and conſider it the more you will admire it. A God to be made Man? a God to take duſt (for fleſh is but living or breathing duſt) into intimate conjunction with himſelf? a God to ſubmit for ſome time to lie in the womb of a Virgin? O wonderful! Here's finite and infinite joyn'd in one, eternity match'd with time, the Creator and a Creature making but one Perſon, here's the Lord and Soveraign of the world marrying into a mean and broken Family, the maker of the Univerſe made himſelf; here's two Natures, which ſtood at an infinite diſtance each from the other, hypoſtatically united; here's the verity of fleſh and yet but the ſimilitude of ſinful fleſh; here's a man begotten without man, a**Filius Dei de Patre ſine matre, Filius hominis de matre ſine Patre. Aug. de temp. Serm. 23. Vide Tertull de carne Chriſti. p. 373. Vacabat viri ſemen &c. Son without a Father (for though Chriſt had more than a putative body, yet (as Man) he had no more than a putative Father, Luk. 3.23. Jeſus began to be about thirty years of age, being [as was ſuppoſed] the Son of Joſeph &c.) here's a Virgin conceiving and bringing forth a Son, ſhe remaining a Virgin ſtill; Jer. 31.22. The Lord hath created a new thing in the earth, a woman ſhall compaſs a man: are not all theſe ſtupendious, amazing, never enough to be admired things? How do wonders here grow upon us! no ſooner doth one go off but preſently p. 430another ſucceeds in its room. Chriſt wrought many miracles in his Fleſh, but the greateſt miracle of all was his aſſuming fleſh: let Jews and Infidels ſcoff and deride, the ſincere Chriſtian muſt admire and adore.

2. For the Perſons who had the great hand in this they are to be admired too: I'le inſtance

(1.) in God the Father;

(2.) in God the Son.

God the Father to be admired: 'tis ſhown how or wherein.1. God the Father hee's to be admired. For 'twas he who ſent his own Son in the likeneſs of ſinful fleſh; he ordain'd and order'd all about this, he laid the foundation of it in his own purpoſe and will: it was the**Pſal. 118.23.Ps 118:23 Lord's doing (from firſt to laſt) ſhould it not be marvellous in our eyes? I and (as was ſaid before) 'twas the higheſt thing that ever he did, in this (with reverence be it ſpoken) he went to the utmoſt of all his Attributes. In Chriſt's Incarnation (ſaith a**Mr. Burroughs Goſp. Conv. p. 89. Reverend Divine), we may ſee God as it were reſolving to do a work from himſelf to the uttermoſt, to manifeſt the uttermoſt of his glory in a work out of himſelf. The work of God within himſelf was his eternal Generation and the Proceſſion of the Holy Ghoſt, but now God would work out of himſelf, and that to the utmoſt extent. He had made a World but there he had not manifeſted the uttermoſt of his glory; therefore God will &c. what's that? to take the Nature of man into a perſonal union with his Son, that's the uttermoſt. Now where God goes to the utmoſt of his Attributes it becomes us to go to the utmoſt of our thankfulneſs and admiration.

There are Four Attributes in God which upon the account of Chriſt's Incarnation can never be enough admired:

(1.) His Wiſdom; in finding out ſuch a glorious way for the Sinners recovery. This was his invention and contrivance, and his only; the wiſeſt Creatures in the world had they united all their wiſdom could never have thought of ſuch a way for the redeeming of loſt man: In ſo deſperate a caſe God himſelf (to ſpeak after the manner of men) was fain to ſet his own wiſdom on work to find out a remedy; and this was that which he found out and pitched upon: O the infinite, unſearchable, incomprehenſible Wiſdom of God! The Apoſtle ſpeaks of the deep things of God 1 Cor. 2.10. of the manifold wiſdom of God Eph. 3.10. of his abounding in all wiſdom and prudence Eph. 1.8. what may theſe expreſſions refer to, but to God's deep and moſt wiſe deſigns and methods diſplay'd in the work of man's redemption by a Chriſt incarnate? And p. 431(which was a great demonſtration of his Wiſdom) ſee how the remedy was ſuited to the malady; Man at firſt would be as God and that ruin'd him, therefore now God ſhall be as Man and that ſhall reſtore him; Man gave the wound and Man ſhall heal that wound; O the wiſdom of God!

(2.) His Power: for Chriſt as he was the Wiſdom of God ſo alſo the Power of God 1 Cor. 1.24. and as he was ſo in other reſpects ſo eminently in that which I am upon. 'Twas an act of mighty power for God ſo nearly to unite the Godhead and the Manhood; the bringing of two Natures (ſo diſtant) together in one Perſon muſt needs be the product of infinite power. For God to make ſomething out of nothing, that ſpeaks the greatneſs of his Power; but for God to be made Man, there being (in ſome reſpects) a greater diſtance betwixt the Godhead and the Manhood than 'twixt Something and Nothing, this ſpeaks a greater power. 'Tis much that Soul and Body (two ſuch different Beings) ſhould be ſo conjoyn'd as to make a Man, that ſuch diſagreeing Elements ſhould be reconcil'd in corpore mixto; but what are theſe to the joyning of the Godhead and Manhood in one hypoſtaſis?

(3.) His Juſtice: Is ſin committed? the holy Law broken? doth the Creature lye under guilt? God ſtands upon the vindication of his Honour, the making good of his threatnings, the ſatisfaction of his Juſtice: Satisfaction he will have, and in that Nature too in which the offence had been committed; and becauſe the Creature was altogether unable to make it, in order thereunto God will have his own Son to take fleſh, that he may be in a capacity to obey, do, ſuffer what Juſtice required; and when this Son had ſo aſſum'd fleſh God fell upon him, charg'd him with the guilt of all Believers, exacted of him that puniſhment which was due to them, would not ſpare him in the leaſt or 'bate him any thing; O the ſeverity and impartiality of God's Juſtice!

(4.) His Mercy, Goodneſs, and Love. And doth not this Attribute ſhine forth as brightly in our Saviour's being made fleſh, as any of the former? Here was the tender mercy of our God Luk. 1.78. God's ſo loving of the world Joh. 3.16. the great manifeſtation of his Love 1 Joh. 4.9. his glorious grace, and the riches of his grace Eph. 1.6, 7.

Did ever God give the world ſuch a demonſtration of his Love and Grace as in the Incarnation of his Son? O matchleſs, infinite, unlimited Love and Grace! He had done exceeding well for Man as he made him at firſt; for he put him into a very good ſtate, ſtamp'd his own Image upon him, made him above all other Creatures to be his favourite: but he p. 432fooliſhly ſin'd, and fell from God, and thereby loſt all his happineſs: Well! what did God now do? did he let Man alone, ſhut up his bowels againſt him, fall upon him with his utmoſt wrath? did he ſay, Nay, ſince 'tis thus let him even riſe as he hath fallen; ſince he would be ſo fooliſh as for a trifle to break with me let him rot and die and periſh for ever, I'le do no more for him? O no! not ſuch a word or thought did paſs from the gracious God towards his miſerable Creature. He pitied undone man, found out help for him, yea ſent his own Son to reſtore him: and how did he ſend this Son? why, in Fleſh; but in what Fleſh? ſurely it ſhall be altogether glorious fleſh, ſuch as ſhall be of a quite other Nature than that is which we poor mortals have? I ſo it was (in ſome reſpects), but in others but juſt like to ſinful fleſh: put all this together and was not here Love? God will have ſin to be puniſhed but then the puniſhment ſhall be laid upon his own Son, and the ſinner himſelf ſhall be acquitted, O the heighth of Juſtice! and yet O the heighth of Mercy too! There's more of Mercy in God's ſending Chriſt and ſending him in this way, than there would have been in his abſolute pardoning of ſin without any ſending or any ſatisfaction; becauſe alwayes the more coſtly a mercy is the more there is of Mercy in that mercy. And meer pardon, nay Salvation it ſelf have not ſo much of Mercy and Love in them, as what was in Chriſt's aſſuming our Nature; for (as to the firſt) 'tis more for a King to put himſelf into the Traytor's ſtead and himſelf to make ſatisfaction for his Offence, than juſt to pardon him: and (as to the ſecond) in Salvation there is our advancement but in Chriſt's Incarnation there was his abaſement; now 'tis more for ſuch a Perſon as Chriſt to be abaſed than 'tis for ſuch a Creature as Man to be advanced. All which being conſider'd, what an obligation doth there lie upon us to get our hearts rais'd up unto and drawn out in the higheſt admiration of God's Mercy!

God the Son to be admired; 'tis ſhewn here alſo how or wherein,Secondly, God the Son or Chriſt himſelf the Perſon who was incarnate, he too is greatly to be admired: with reſpect

(1.) to his Love;

(2.) to his Holineſs;

(3.) to his Power.

1. For his Love: which indeed was ſuperlative and admirable, tranſcending the reach of the higheſt finite capacity. Chriſt knew what our fleſh was, how much it was below him to take it,**Te propter vitam que tuam ſum Virginis alvum Ingreſſus, ſum factus Homo &c. Lactant. de Benefic. Chriſti. yet for our good he readily condeſcended to it; and was willing p. 433to debaſe and depreſs himſelf if he might but advance and exalt us: here was the mirror of Love! The greatneſs of his Perſon ſpeaks the greatneſs of his Love: **Phil. 2.6, 7, 8.Phil 2:6Phil 2:7Phil 2:8Who being in the form of God, thought it not robbery to be equal with God; But made himſelf of no reputation, &c. what a Perſon was Chriſt before his Incarnation! what a fall was here thereby for ſuch a Perſon!**Jacet in pannis qui regnat in coelis. Mundum implens in praecepi jacens: Sidera regens, ubera lambens &c. Conditor Mariae natus ex Mariâ: Filius David Dominus David ſemen Abrahae qui eſt ante Abraham: Factor terrae factus in terrâ. Auguſt. de Temp. Serm. 20. & Serm. 23. He who ſate upon the throne was willing to lie in the manger; he that was clothed with brightneſs and Majeſty diſrob'd himſelf, put off his own royal attire and put on our courſe rags; he who fill'd the World confin'd himſelf to a Womb; he who was the Maker of all own'd a poor Woman for his Mother; he who was David's Lord became David's Son: what unſearchable myſteries of the Grace of Chriſt are here! He had Angels at his beck and might have employ'd one of them upon this ſervice; but he would not, he'l come himſelf and truſt no Creature in ſuch an undertaking: was not this Love? God's firſt love (ſaith**Dr. Reyn. on the Paſſions. ch. 11. p. 99. one) to man was in making man like himſelf, his Second great love was in making himſelf like man. There's††1 Joh. 3.1.1 John 3:1 a what manner of love upon the Sons of men being made the Sons of God; but what manner of love was there in this that the Son of God ſhould be made the Son of Man? I have nothing to ſay but wonder, wonder. This great perſon vouchſafed to come ſo near to believers, that he is not‖‖Heb. 2.11.Heb 2:11 aſhamed to call them Brethren; he was willing to be made like to them that they might be made like to him, he took of theirs that he might give them of his; and ſince they could not**Deplorata certè res erat niſi Majeſtas ipſa Dei ad nos deſcenderet, quando aſcendere noſtrum non erat. Calvin. Inſtit. l. 2. c. 12. aſcend to him he was pleaſed to deſcend to them; O inexpreſſible Love! He did not only take fleſh but that very fleſh and blood which we have; yea he ſtoop'd to the††foreign Chryſoſt. likeneſs of our ſinful fleſh: and how did he abaſe himſelf by and in this fleſh! Phil. 2.7, 8. But made himſelf of no reputation, (foreign, he emptied himſelf (as it were) of all his former glory and fulneſs,) and took upon him the form of a Servant, and was made in the likeneſs of men: and being found in faſhion as a man he humbled himſelf, and became obedient unto death, even the death of the croſs. Chriſt's external ſtate in our Nature was ſo low and mean, (which he yet never ſtuck at or regarded,**foreign Athan. de Inc. verbi. p. 96. his deſign being to do good and not to appear in any worldly pomp or grandeur), that it ſeem'd to be below him not only as he was God but even as he was Man; He who before was equal to God was now ſcarce equal to p. 434Man; 'twas prophetically ſpoken in his perſon Pſal. 22.6. I am a worm and no man; nay, he was ſcarce equal to the meaneſt of other creatures, for he ſaith Matth. 8.20. The Foxes have holes, and the Birds of the air have neſts, but the Son of man hath not where to lay his head: now ſurely the lower Chriſt's condition was, the higher ſhould be our admiration of his Love. When the Humane Nature (as in us) was at the worſt, ſadly tainted by Adam's fall, then Chriſt took it upon him; though our ſtock was now ſowre and degenerate yet he was willing to be ingrafted into it. When the nobleſt Families are under an attainder of treaſon perſons are very ſhy of matching into them; 'twas no better than ſo with ours, and yet the Lord Jeſus did not refuſe to match into it. My Brethren, had he aſſum'd our Nature before we had ſpoyl'd it, even that had been an admirable condeſcention; but to aſſume it when (in us) it was ſo ſpoil'd & defac'd, here was the higheſt condeſcention that was imaginable. The Angelical Nature was pure and untainted; for though many Angels had ſinned yet their Nature was not touch'd, becauſe they not ſtanding in a Common Head as Man did, the Fall of ſome did not reach the whole order: and yet Chriſt meddled not with that Nature but with ours; Heb. 2.16. Verily he took not on him the Nature of Angels, but he took on him the ſeed of Abraham: O the grace and love of Chriſt to Man! There are Five expreſſions concerning him under the word made, every one of which holds forth the greatneſs of his humiliation (and conſequently of his love):

(1.) He was made fleſh Joh. 1.14.

(2.) He was made of a woman Gal. 4.4. he might have had fleſh immediately created but 'twas not ſo; there was the inſtrumental concurrence of a woman to it (which heightens his humiliation therein): then

(3.) he was made under the Law Gal. 4.4. yea

(4.) he was made a curſe for us Gal. 3.13. yea

(5.) he was made ſin 2 Cor. 5.21.

Now though there be ſome gradual riſe (or rather fall) in all theſe yet I conceive the firſt holds forth the greateſt humiliation; the reaſon is, becauſe there is a greater diſtance and repugnancy betwixt God and Fleſh, than there is betwixt Fleſh and any of the other things which follow: but ſhall not all put together highly affect us, and fill our Souls with high thoughts of the Love of Chriſt? Bleſſed God! what hearts have we if ſuch Conſiderations as theſe will not work them up to a Chriſt-admiring frame? Dear Saviour! thou who didſt once take our ſinleſs fleſh be pleas'd to take away our lumpiſh, dull, ſinful hearts; that there may be in us ſome ſuch warm and raiſed affections as may (in ſome meaſure) anſwer to thine immenſe Love in thy Incarnation.

p. 4352. Admire the Holineſs of Chriſt. That he ſhould take true fleſh and yet but the likeneſs of ſinful fleſh, be ſo like a ſinner and yet no ſinner, come ſo near to ſin and yet be ſo far off from it, aſſume our Nature ſo wofully corrupted and vitiated (as it is in us), and live ſo long in that Nature after it was aſſum'd, and yet be perfectly free from ſin; that ſo much ſin ſhould lye upon him and yet not the leaſt ſin be committed by him; O this is very ſtrange and wonderful! Who can touch pitch and not be defiled? who can take a Nature which (in its proper ſubject) was wholly depraved, and yet be holy? why, Chriſt did ſo and yet was holy: and if he could not have ſo done without impeaching his Holineſs, as well as he lov'd man he would never have been made man: O let the Holineſs of Chriſt be adored by you.

3. Admire the Power of Chriſt. That that Nature which is ſo weak in us ſhould be ſo ſtrong in him, that he, even in our fleſh, ſhould be able to do and ſuffer as he did, this is admirable. Therein he bafled a tempting Devil, bore up under the greateſt preſſures that ever lay upon any, did not ſink under all his Sufferings, wrought unqueſtionable Miracles, pacified divine wrath, ſatisfy'd God's Juſtice, fulfilled the Law, condemned ſin, ſubdued and conquered all the powers of Hell, held it out till all was finiſhed; all this was done in our fleſh by Chriſt-Man (though not as meer Man): I ſay, in our fleſh, for had it not been ſo**foreign &c. Chryſoſt. Haec erat Dei virtus in ſubſtantià pari perficere ſalutem. Non enim magnum ſi Spiritus Dei Carnem remediaret, ſed ſi Caro conſimilis peccatrici, dum Caro eſt ſed non peccati. Tertull. adv. Marcion. l. 5. the thing had not been ſo great; but that Chriſt in our very Nature and Fleſh ſhould be able to do ſuch things, there's the wonder: doubtleſs he muſt be aſſiſted and ſtrengthened by an higher Nature, otherwiſe it could not have been thus. Nay that Chriſt-Man ſhould continue yet to do ſuch ſtrange and mighty things, O ſtand and wonder at his Power! 'Twas the ſtone cut without hands (by which you are to underſtand Chriſt in the miraculous production of his Humane Nature,) which ſmote the image &c. Dan. 2.34. You read of one ſitting upon the cloud like unto the Son of man, having on his head a golden crown, and in his hand a ſharp ſickle, for the cutting down of his enemies, Rev. 14.14. and the Son of man is brought before the ancient of dayes, and there was given him dominion and glory, and a kingdom, that all people, nations, and languages ſhould ſerve him &c. Dan. 7.13, 14. Now that Chriſt in the Nature of Man ſhould be thus exalted, and alſo do ſuch great and glorious things, p. 436is not this wonderful? Suppoſe you had ſeen**Exod. 2.3.Exod 2:3 Moſes (when a child) in his Ark of bullruſhes, laid in the flags by the rivers brink; and then afterwards had ſeen him (when grown up) in the head of the people of Iſrael, as their ruler and deliverer (as he is ſtiled Act. 7.35), ſubduing Pharaoh and all his Hoſt; would not this have ſtruck you with admiration? What then ſhall we ſay and think of Chriſt? he that for ſome time was ſhut up in his Mothers womb, lay (as a weak infant) on her lap, ſuck'd at her breaſts &c. and (when grown up) ſuffer'd and dy'd upon the Croſs; this very Chriſt is the redeemer of the world, the Saviour of man, the King of all the earth, the univerſal Conqueror over Devils and all Enemies whatſoever, exalted far above principalities &c. what ſhall we ſay to theſe things? verily they command adoring ſilence and wonderment.

I have been very long (yet not too long I hope) upon this head; when the Incarnation of the Son of God is before me (than which there never was a greater thing to be wondred at) could I ſay too much in order to the raiſing of your hearts to the higheſt adoration, both of the thing and alſo of the perſons concern'd in it? what more proper and neceſſary to be urg'd upon ſuch an Argument than ſuch a frame of ſpirit?

Fourth Branch of the Exhortation, To labour after the powerful influence of Chriſt's Incarnation upon Heart & Life.4. Fourthly, this great myſtery of Chriſt's Incarnation muſt have ſome powerful influence upon your hearts and lives. My Brethren! 'tis not enough to believe it, to have an ineffective light in the head about it; no, nor ſometimes to have the affections wrought upon in the admiration of it; but this muſt be attended with deep impreſſions upon the heart and have a great efficacy upon the life. The Apoſtle having ſpoke of the **1 Tim. 3.16.1 Tim 3:16myſtery of Godlineſs preſently he falls upon Chriſt's being manifeſted in the fleſh, as a great part of that myſtery of Godlineſs; and this in particular (as well as the whole Goſpel in General) is ſet forth thereby, becauſe (where 'tis known and believ'd aright) it doth very much conduce and operate to the promoting of Godlineſs. St. John tells us 1 Joh. 4.2. Every Spirit that confeſſeth that Jeſus Chriſt is come in the fleſh, is of God: is every Spirit that confeſſeth this, of God? yes, ſo far as aſſent to the truth and a faithful profeſſion of that truth will carry it: But ſuch as would be ſaid to be of God in a more ſpecial and ſaving way, they muſt not only aſſent and profeſs but they muſt live ſuitably to what they do ſo believe and profeſs; this truth (of Chriſt's being come in the fleſh) muſt have an efficacy upon them in what is practical, and then they will be of God indeed. p. 437A God incarnate is both the great incouragement to Faith and alſo the great incentive to Duty.

Should I here fall upon the ſeveral particulars which offer themſelves and enlarge upon them, I ſhould too much treſpaſs; briefly therefore let me but touch upon ſix or ſeven things:

1. Was Chriſt ſent in fleſh? and do you know and believe it?Chriſtians upon this muſt be humble. Oh how humble ſhould you be! What an argument is here from Chriſt's Incarnation for humility! in his aſſuming fleſh he hath ſet before you the higheſt, the moſt glorious pattern of humility that ever was, will you not follow it?**Matth. 11.29.Matt 11:29 Learn of me, for (ſaith he) I am meek and lowly; he gave ſufficient evidence of his lowlineſs in becoming Man; now is it not better to learn of an humble God than of a proud man? O Chriſtian! after ſuch abaſement of thy Lord and Saviour wilt thou be haughty and proud? how unſuitable is a proud ſinner to an humble Saviour! What (ſaith one) more myſterious than God humbled, more monſtrous than man proud? When ever pride, ſelf-conceitedneſs, ſelf-exalting begin to riſe in the heart, think of the humility of the Son of God; how he emptied himſelf, made himſelf of no reputation, took upon him the form of a Servant &c. and ſurely this will be an effectual Antidote againſt pride: The Apoſtle when he would further lowlineſs of mind in the Philippians, this is the conſideration which he ſets before them, Phil. 2.3, 6, 7, &c.**Diabolus ſuperbus hominem ſuperbientem perduxit ad mortem, Chriſtus humilis hominem obedientem reduxit ad vitam; quia ſicut ille clatus cecidit & dejecit conſentientem, ſic iſte humiliatus ſurrexit & erexit credentem. Auguſt. tem. 3. p. 1051. We were undone by a proud Devil and a proud heart, if ever we be ſav'd it muſt be by an humble Saviour and an humble heart.

2. Do not ſin. Partly, Muſt not Sin.that there may be in you as full a conformity to Chriſt as here you can come up to; he took your Nature and ſinn'd not therein, you ſhould be as like to him as ever you may: Partly, that Chriſt may have his end in his coming in the fleſh; for why did he ſo come? but that he might deſtroy the works of the Devil 1 Joh. 3.8. that he might redeem you from all iniquity, and purifie unto himſelf a peculiar people, zealous of good works, Tit. 2.14. that you being delivered out of the hands of your enemies, might ſerve him without fear, in holineſs and righteouſneſs before him all the dayes of your life, Luk. 1.74, 75. Partly too, becauſe upon Chriſt's ſending in the fleſh you have ſo full a demonſtration of the evil of ſin, how hateful it was to God &c. for it having p. 438got into the world nothing could expiate it unleſs God's own Son will take fleſh, yea, and ſuffer and die in that fleſh, and ſo bring about the expiation of it: O what an evil is ſin! Now notwithſtanding and after all this will you yet love it and live in the commiſſion of it? what will this be but (in effect) to ſay you regard not what Chriſt was or did? that you deſire (as far as in you lies) to make this his great act, the taking of fleſh, to be inſignificant and to no purpoſe? as alſo to declare to the world by your practiſes that you have quite other thoughts of ſin than what God himſelf hath.Eſpecially they muſt ſhun thoſe ſins which do moſt diſparage and debaſe the Humane Nature.

3. Of all ſins be ſure you ſhun thoſe which do moſt directly diſparage and debaſe the Humane Nature; (ſuch as drunkenneſs, intemperance, bodily uncleanneſs &c.): what a ſad thing is it that ever ſuch things ſhould be done where there is ſuch a Nature! When Chriſt hath aſſum'd that Nature, and by aſſuming it hath ſo dignified and advanc'd it, nay when he hath ſo highly glorify'd it as to carry it up with him to Heaven, and there to ſit with it at the right hand of God; ſhall we by ſuch and ſuch ſinful courſes, the gratifying of ſuch baſe luſts, **Agnoſce (O Chriſtiane) dignitatem tuam, & divinae conſors factus Naturae, noli in veterem vilitatem degeneri converſatione redire. Leo de Nativ.diſhonour and diſparage it? God forbid! Sinners! let me intreat you when ever the temptation comes to excite you to thoſe Evils which in ſpecial do entrench upon the glory of the Humane Nature, (as to drink to exceſs, to defile your bodies by fleſhly luſts &c.), do but ſeriouſly think with your ſelves that you are Men, and ſhall ſuch carry it as beaſts? that your Saviour hath juſt ſuch a body as you have, and doth he abuſe it by the committing of ſuch Evils? that he hath your Nature, and doth he ſo and ſo ſin in it? that he hath reſtor'd it (as 'tis in himſelf) to its priſtine glory, and will you (as 'tis in your ſelves) keep it as vile as ever? ſurely if ſuch who are drown'd in ſenſuality did but ſeriouſly think of this, they would abandon their baſe luſts rather than by them debaſe their excellent Nature.

They muſt love God and Chriſt.4. Love God and Chriſt: yea, love them ſtrongly, ardently, to a very intenſe degree of love.**1 Joh. 4.16.1 John 4:16 God is Love, (he hath made it appear ſo in his ſending of Chriſt in fleſh), therefore he deſerves love; he hath ſufficiently acted and declared his love to you, how will you act and declare your love to him &c. he loved and**Joh. 3.16.John 3:16 ſo loved you will you not‖‖Si amare pigebat, ſaltem reamare non pigeat. Auguſt. de Catech. Rud. return love for love? I and ſo love him too (to the utmoſt of your capacity)? What will fire the cold heart with love to God if this will not do it, (viz.) his ſending his own Son in the likeneſs of ſinful fleſh? he that knows and conſiders this certainly he cannot but be full of divine Love. And then Love p. 439Chriſt: was he willing to put on your rags, to cloath himſelf with your fleſh? did he take your Nature? and that too under thoſe circumſtances which have been mentioned? doing this not for himſelf but wholly for your good? was he pleas'd ſo far to condeſcend as to become one of you? nay to put himſelf not only into your Nature but alſo into your ſtead (he might have been a Man and yet not a Surety)? O let him have your Love! your moſt hearty and cordial Love: pray let it be your greateſt grief that you have no more love for him who deſerves ſo much: alas! 'tis but a drop when it ſhould be an Ocean, but a poor ſpark when it ſhould be a vehement flame. And I would have you to love Chriſt who is incarnate as well as becauſe he was incarnate: what an alluring, attracting object of Love is Chriſt God-man! God loves him as he is in our fleſh, the Angels love him as in our fleſh, the glorify'd Saints love him too in that notion, will not you alſo love him as he is ſo conſidered? Chriſt in our Nature is a Perſon very amiable; what is there in mear man to draw our love to him which is not in Chriſt (God and Man) with great advantage? he indeed is the Deliciae humani generis, **Pſal. 45.2.Ps 45:2fairer than the children of men, the††Cant. 5.10.Song 5:10 chiefeſt amongst ten thouſand, ‖‖16.altogether lovely: thoſe excellencies which are but ſcattered in us do all (like lines in the Centre) concur in him. A Chriſt incarnate is the love of heaven; let him be the love of earth too.

5. So love Chriſt as to be willing, nay ambitious to do, to ſuffer, Be ambitious to do and ſuffer for Chriſt.to be abaſed for him. O Sirs! what ſhall we**Deus Homo factus eſt, quid facturus eſt Homo propter quem Deus factus eſt Homo? Auguſt. tom. 3. p. 1070. do for him who hath done ſuch inexpreſſible things for us? ſhall we be loth to take his Croſs who was ſo willing to take our Nature? he had but the likeneſs of ſinful fleſh, and yet how willingly and patiently did he ſuffer! we have the reality of ſinful fleſh, ſhall we hang off from ſuffering or be impatient under it? what abaſement can be too much for the ſons of men when the Son of God was thus abaſed? what ſervice can be too mean for us when Chriſt ſtooped to the form of a Servant? He that knows how much Chriſt's love was above him will never think any work or ſervice to be below him.

6. As Chriſt was pleas'd to partake with you in your Nature, Labour after the participation of the divine Nature.ſo let it be your deſire and endeavour to partake with him in his: I mean that which the Apoſtle ſpeaks of when he ſaith, that by theſe you might be partakers of the divine Nature, 2 Pet. 1.4. even man (in ſuch a ſenſe) is capable of this and therefore ſhould purſue after it. 'Twas part of Chriſt's humiliation to take our Humane Nature, but 'tis our higheſt exaltation to be brought under the participation, p. 440of his divine Nature: of which though we cannot be partakers as he was of the former, (for then we ſhould be properly and formally deify'd, which is high blaſphemy); yet in the fruits and effects of it and in regard of conformity and likeneſs to it, ſo we may. God may become very man but man cannot become very God; he may be like to God by grace and holineſs, but that's all: (thus we are to underſtand ſome paſſages of the**Factus eſt Deus Homo, ut Homo fieret Deus. Aug. de Nativ.—Divinitas Verbi aequalis Patri facta eſt particeps mortalitatis noſtrae non de ſuo ſed de noſtro, ut & nos efficeremur participes Deitatis ejus, non de noſtro ſed de ipſuis. Aug. tom. 3. p. 1051. foreign Athan. de Incarn. Verb. p. 108. l. 1. Antients which ſeem to be very high). Now this is that which I would have you to labour after; that as Chriſt hath taken of yours ſo you may receive of his, as he was made like to you in what is proper to Man, ſo you (according to your capacity) may be made like to him in what is proper to God.

Be thankful, both for the thing it ſelf and alſo for the revelation of it.7. Be thankful: not in a common, ordinary, formal manner, but in the moſt lively, enlarged, raiſed manner that is poſſible. Where the mercy is high and great the thankfulneſs muſt bear ſome proportion to it. Did Chriſt condeſcend to take your fleſh? for ſuch gracious ends? O where is your praiſing and magnifying of God? ſhould not the whole Soul be ſummon'd in to give its moſt united acknowledgement of ſo ſignal a mercy? The Angels never reaped that advantage by his Incarnation which we do, and yet as ſoon as ever that took place they were at praiſing-work; Luk. 2.13, 14. Suddenly there was with the Angels a multitude of the heavenly Hoſt praiſing God, and ſaying, Glory to God in the higheſt &c. Good old Zachary began his Propheſie with thanksgiving, Luk. 1.68, 69. Bleſſed be the Lord God of Iſrael, for he hath viſited and redeemed his people &c. and Simeon upon the ſight of Chriſt in the Fleſh was tranſported with joy, Luk. 2.29, &c. Then took he him up in his arms, and bleſſed God, and ſaid, Lord now letteſt thou thy Servant depart in peace according to thy word: For mine eyes have ſeen thy Salvation: Which thou haſt prepared before the face of all people: a light to lighten the Gentiles, and the glory of thy people Iſrael. To move you to this thankfulneſs I can ſay no more than what I have already ſaid; let but that be conſider'd and you will daily, heartily, with the moſt raiſed affections bleſs God for a Chriſt incarnate.

And as you ſhould do this for the thing it ſelf ſo alſo for the revelation of it in the Goſpel: where the myſtery which was kept ſecret p. 441ſince the world began, is now made manifeſt (as the Apoſtle ſpeaks Rom. 16.25, 26.) This we had never known if God had not there revealed it; and the deeper is the myſtery the higher is his mercy in the diſcloſing of it.**Matth. 13.11.Matt 13:11 To you 'tis given to know the myſteries of the kingdom of Heaven, to others 'tis not ſo; how little doth the greateſt part of the world know of a God in Fleſh! Nature may diſcover a God but 'tis Scripture only which diſcovers God-man: now why is that revealed to you which is hid to ſo many? Even ſo Father, for ſo it ſeemed good in thy ſight Matth. 11.26. Nay further you have the clear revelation of this; what was hid in darker Propheſies and Types to the Fathers under the Old-Teſtament, is how under the New made as evident to you as the light of the noon-day: you do with**2 Cor. 3.18….2 Cor 3:18 open face behold the truth and glory of Chriſt's Manhood, you live under the dayes of the Son of Man; that which others expected and waited for and ſaw but††Heb. 11.13.Heb 11:13 afar off is now accompliſhed and made good to you. Under the Law believers looked for the Son of God in fleſh, you under the Goſpel look on the Son of God in fleſh; their language was I ſhall ſee him but not now, I ſhall behold him but not nigh, (as Balaam propheſied Numb. 24.17.); but under the Goſpel the language is That which was from the beginning, which we have heard, which we have ſeen with our eyes, which we have looked upon, and our hands have handled of the word of life: For the life was manifeſted and we have ſeen it &c. 1 Joh. 1.1, 2. I may ſay to you what Chriſt once did to his Diſciples Luk. 10.23, 24. Bleſſed are the eyes which ſee the things which ye ſee: For I tell you, that many Prophets and Kings have deſir'd to ſee thoſe things which ye ſee, and have not ſeen them; and to hear thoſe things which ye hear, and have not heard them. O put the thing and the revelation thereof together, how ſhould God for both be magnified by us! had we as many tongues as members, was the whole body turn'd into this one member, yet we ſhould not be able for this high and glorious mercy ſufficiently to ſpeak out and celebrate the praiſes of the moſt high God, (as**Si certè omnia membra noſtra verterentur in linguas, ad rependendum tibi debitas laudes nequaquam ſufficeret exiguitas noſtra. Aug. medit. cap. 15. Auſtine pathetically expreſſes it). So much for this Second Ʋſe by way of Exhortation.

The third and laſt is for Comfort. 3. Uſe.The point in hand is every way as fruitful for Conſolation as for Exhortation; For Comfort… to Believers.Chriſt ſent in fleſh? made fleſh? what abundance of matter is wrap'd up in this for the heightning of the true believers joy! I have brought you to the very ſpring-head of divine Conſolation; O that you might feel it flowing forth and running into your Souls! Abraham rejoyced p. 442to ſee Chriſt's day (the day of his Incarnation), he ſaw it and was glad, Joh. 8.56. let me tell you, you ſee that about it which he never ſaw will not you rejoyce and be glad? Fear not (ſaid the Angel to the Shepherds), for behold I bring you good tydings of great joy, which ſhall be to all people: (what were theſe good tydings? why,) Ʋnto you is born this day in the City of David a Saviour, which is Chriſt the Lord. Luk. 2.10, 11. Chriſt born? the Son of God incarnate? good tydings indeed! bleſſed be God that they were ever brought to our ears! ſurely ſuch tydings call for great joy. If God would pleaſe to open your eyes to let you ſee what there is in a Chriſt ſent in fleſh, to fix your thoughts upon it, to help you to make the beſt improvement of it; I cannot but aſſure my ſelf, that your hearts would be brimful of Comfort, that your fears would vaniſh (like the dark cloud before the bright-ſhining Sun); that inſtead of your ſad deſpondencies of Spirit you would triumph in Chriſt and lift up your heads with joy. O how injurious are they to the Saints in their heavenly glorying who would take away from them the Manhood of Chriſt! ſince (as 'tis truly ſaid)**Nullus poteſt eo capite gloriari, in quo aſſerit Naturam ſuam non haberi. Leo Epiſt. 11. No man can glory in that head in which he believes there is not his own Nature: And how injurious are the Saints unto themſelves, who do ſo little meditate upon, improve, and draw comfort from Chriſt in this conſideration!

Wherein doth Chriſt's Incarnation afford matter of Comfort to Believers?If it be ask'd, What is there in a Chriſt incarnate for the ſtrengthning of the Faith, the heightning of the comfort of God's Children? give me leave to anſwer this Queſtion in ſeveral particulars:

1. There's this in it, certainly this muſt be an effectual (and the moſt effectual way imaginable) for the promoting of God's glory and the Sinners good. This an effectual way to promote God's glory and the good of Sinners.If Chriſt become Man that muſt be a very proper and powerful Means in order to theſe ends, for (beſides the greatneſs of the thing in it ſelf) if it ſhall pleaſe God out of his abundant mercy to propound to himſelf the bringing about of ſuch things, he out of his infinite Wiſdom will be ſure to pitch upon ſuch means as ſhall certainly reach them: and therefore he pitching upon this, unqueſtionably it ſhall attain what it was deſigned for. Is not this then ground of joy and a great ſupport to faith, to conſider that there is a way and ſuch a way way found out as ſhall infallibly and effectually promote your good?

p. 4432. In this you have in high demonſtration of his **Nihil tam neceſſarium fuit ad erigendam ſpem noſtram, quam ut demonſtraretur nobis quantum nos diligeret Deus: Quid vero iſto indicio manifeſtius quam quod Dei Filius Naturae noſtrae dignatus eſt inire conſortium? Aug. de Trin. l. 13.Love, yea the higheſt that was poſſible: The higheſt demonſtration of God's Love.for there was in it ultimus divini amoris conatus, infinite Love it ſelf could go no higher than a Chriſt in Fleſh. Now this Love of God is the ſtrongeſt, the moſt heart-reviving cordial that can be given to a gracious perſon; and anſwerable to the degree of that, ſo is the degree of his comfort; for evermore where God diſplayes his higheſt Love there he hath the higheſt comfort. You that are ſuch, do you deſire an evidence of this? and would that chear you? here you have one (the very higheſt that God could give), viz. his ſending his own Son in the likeneſs of ſinful fleſh.

All the Promiſes are ſeal'd by this.3. By this (as hath been already obſerved under a former head) all the promiſes are ſeal'd, confirm'd and ratify'd: Chriſt's Incarnation was not only one of the promiſes it ſelf, yea, the grand Old-Teſtament promiſe, but it was the ſeal and confirmation of all the reſt. When God would give Ahaz a ſign for the incouraging of his faith as to the making good of a particular mercy promis'd, what was that ſign? why, Behold a Virgin ſhall conceive and bear a Son, and ſhall call his name Immanuel; Iſa. 7.14. and ſo it is in all other reſpects. The Promiſes indeed are confirmed ſeveral wayes, but there is not any one thing which gives an higher confirmation to them than this, Chriſt's being made Fleſh: What ever God hath promis'd 'tis all ſure now to be made good, why? becauſe his great promiſe of the Incarnation of his Son (than the which nothing could be more high and more improbable) is exactly accompliſhed. A Chriſt incarnate is Faith's higheſt ſecurity: Saints! you have no reaſon now to queſtion either God's power, (for what cannot he do who can unite the Godhead and the Manhood? what can be too hard for him who can make a Virgin to conceive?) or his mercy and willingneſs to do any thing for you; for he that will ſend his own Son in the likeneſs of ſinful fleſh what will he ſtick at? what can come after that can be ſo great as that?**Rom. 8.32.Rom 8:32 He that ſpared not his own Son how ſhall he not with him give us all things? Well therefore might the Apoſtle ſay, All the promiſes of God in him (in Chriſt) are yea, and in him Amen &c. 2 Cor. 1.20.

A very great and precious Truth here lies before me,All the great objects of the Chriſtians Faith and Hope, are by Chriſt's Incarnation made ſure and credible: This proved by Inſtanc…s. which there-I would fain ſpeak more fully unto: 'tis this, that all the excellent p. 444Objects of the Chriſtians Faith and Hope are made credible, nay, ſure and certain upon the Incarnation of the Son of God. This I'le endeavour to make out in ſome Inſtances:

As the Myſtical Ʋnion.1. There's firſt the myſtical union betwixt Chriſt and Believers: a very great myſtery (as you have heard)! Chriſt in believers and one with them? what can be more wonderful! yet 'tis ſure, there is ſuch a thing and we may be aſſured of it for 'tis made credible and certain by that which I am upon. The Hypoſtatical Ʋnion aſcertains the Myſtical Ʋnion: the union of Perſons is not ſo much as the Perſonal Ʋnion; he that hath thus united our Manhood to his Godhead in one Perſon, why may he not myſtically unite our perſons to his Perſon (this latter union not being ſo high as the former)? As 'tis ſaid,**Heb. 7 7.Heb 7:7 the leſs is bleſſed of the better, ſo I may here ſay the leſs is confirmed by the greater: if Chriſt had not come ſo near us in the taking of our Nature the myſtical union might have been more doubtful; but now there's no room for doubting. Obſerve that place Heb. 2.11. Both he that ſanctifieth, and they who are ſanctified, are all of one, (there's the union in the ſame common Nature); for which cauſe he is not aſhamed to call them brethren, (there's the near relation or the myſtical union grounded upon the former).

Communion with God, Chriſt's ſpecial preſence, the inhabitation of the Spirit.2. There's Communion with God, Chriſt's ſpecial preſence in the Soul, the inhabitation of the Spirit. All very high and glorious things! ſo high that the poor creature knows not how to believe them: yet they alſo are very credible and certain upon Chriſt's Incarnation. 'Tis more for God to be made man then 'tis for God to converſe with man, God manifeſted in the fleſh is more than God manifeſting himſelf to fleſh. Moreover, Chriſt in our fleſh laid the foundation of the Creatures Communion with God, and removed that which hindred it (namely diſtance and enmity); theſe two ſtood in the ſinners way as to this bleſſed communion, but Chriſt removed them both, and ſo brought it about. 'Tis obſervable, the Apoſtle having ſpoken of the Incarnation of Chriſt 1 Joh. 1.1, 2, 3. preſently he adds, and truly our fellowſhip is with the Father, and with his Son Jeſus Chriſt. O if he had not condeſcended to take our fleſh there had been**&c. Alioqui nec ſatis propinqua vicinitas, nec affinitas ſatis firma, unde nobis ſpes fieret Deum nobiſcum habitare; tantum erat inter noſtras ſordes & ſummam Dei munditiem diſſidium. Calvin. Inſtit. lib. 2. c. 12. no ſuch thing as our Communion with God; but now 'tis ſure. And ſo 'tis in the other things which were mentioned: what is Chriſt's gracious preſence in the Soul, or the in-dwelling of the Spirit in a child of God p. 445(both of which are often ſpoken of in Scripture) to the perſonal preſence and inhabitation of the Godhead in the Manhood of Chriſt? In him dwelleth the fulneſs of the Godhead bodily; Col. 2.9.

Communications of Grace from God.3. There are ſuch and ſuch communications of Grace from God to a gracious heart: theſe are very ſecret yet very ſure and credible. Upon communion of Nature communications of Grace do certainly follow; Chriſt having aſſumed fleſh there's now a way made, through which God may convey his Mercy and Love to Creatures as he pleaſes. The Godhead is the fountain from which all flows, and there's now a pipe to convey ſupply's from that fountain, viz. the Manhood of Chriſt; 1 Cor. 8.6. To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jeſus Chriſt, by whom are all things, and we by him; by Chriſt (in our fleſh) all things come to us and we by him go to God; he is the Way (as he ſaith of himſelf Joh. 14.6.), the Way by which our duties are handed to God and God's mercies to us. O ſo long as Chriſt is Mediator betwixt God and Man as God-man, there may and there ſhall be mutual intercourſes and communications betwixt God and Man.

Sonſhip to God4. The Scripture ſpeaks much of the Sonſhip and Adoption of Believers. A very great and glorious priviledge! infinitely too great for ſuch deſpicable worms as we are (conſidered in our ſelves): yet through the Grace of God in a Chriſt incarnate it is ours. This neer relation to God upon the Manhood of his own Son is now made very**foreign. Chryſoſt. in 1 Joh. Si Naturâ Dei filius propter filios hominum factus eſt Hominis filius, quantò eſt credibilius Naturâ Filios Hominis Gratiae Dei filios fieri. &c. Aug. de Trinit. lib. 13. c. 9. credible; for if the Son of God was made the Son of Man, why may not the Sons of Men be alſo made the Sons of God? if the One was ſo abaſed why may not the Other be ſo advanced? Eſpecially if we conſider, that the bringing of Believers into this near relation was one great and ſpecial end why Chriſt was incarnate; Gal. 4.4, 5. When the fulneſs of the time was come God ſent forth his Son, made of a Woman, made under the Law; To redeem them that were under the Law, [that we might receive the adoption of Sons]. When the Evangeliſt had laid down the exaltation of believers to a ſtate of Sonſhip, Joh. 1.12. and had ſhown how that is brought about (Verſ. 13.) immediately he falls upon Chriſt's being made fleſh (V. 14.): whether the latter carries any reference to the former, or is brought in upon this or that account with reſpect to the Saints Sonſhip ſpoken of, I will p. 446not be poſitive in determining one way or another; only this I ſay as to the thing, 'tis not incredible that ſuch who believe ſhould become the Sons of God when the Word was made Fleſh.

The Reſurrection of the Body.5. There's the Reſurrection of the Body. And what more incredible to us than that! though the S…riptures are very expreſs and plain in the aſſerting of it, though we know the Power of God and have many Conſiderations for the aſſuring us of its truth and certainty; yet how apt are we to ſtagger and to be under doubtful thoughts about it! But ſaith the Apoſtle Acts 26.8. Why ſhould it be thought a thing incredible with you, that God ſhould raiſe the dead? bleſſed Paul! is the Reſurrection of the dead a thing not incredible? what is there to take off the incredibility of it? why, enough and enough (eſpecially to us Chriſtians). Chriſt's Incarnation, and that which followed upon it, is ſufficient to remove the incredibility of this myſtery; for he took our fleſh, then died in our fleſh, then roſe again in our fleſh, (I ſay in our fleſh, for he roſe not only with a true Body but with the ſelf-ſame Body that ours is, with that very Body in which he died and was buried): and if ſo, why then ſhould the Reſurrection of our Fleſh or Bodies be incredible? This is nothing but what hath been done already to and in our fleſh; and 'tis leſs to raiſe fleſh than to take fleſh; 'twas more ſtrange for him who was God to die, than 'tis for him who is Man being dead to live again. If it be ſaid that Chriſt was an extraordinary Perſon, and therefore that his Reſurrection is not to be bottomed upon for the making of ours ſure and certain; I anſwer, but it is; becauſe he did not riſe as a ſingle Perſon but as a common Head; and therefore he riſing we may be aſſur'd that we ſhall riſe too. 1 Cor. 15.20, 21, 22. But now is Chriſt riſen from the dead, & become the firſt fruits of them that ſlept: For ſince by man came death, by man came alſo the reſurrection of the dead: For as in Adam all die, even ſo in Chriſt ſhall all be made alive. He that believes Chriſt's Incarnation will upon that believe the Reſurrection: As 'tis well obſerv'd by ſome upon that paſſage betwixt Chriſt and Martha (which we read of Joh. 11.); where he asked her (verſ. 25, 26.) I am the reſurrection and the life: he that believeth in me, though he were dead, yet ſhall he live; and whoſoever liveth, and believeth in me, ſhall never die; believeſt thou this? mark her anſwer (Verſ. 27.), She ſaid unto him, yea Lord, I believe that thou art the Chriſt the Son of God, which ſhould come into the world: as if ſhe had ſaid, yea Lord I do believe that thou canſt raiſe the dead, ſince thou art the Son of God which waſt to be and now art incarnate: p. 447he queſtions her about the Reſurrection, ſhe profeſſeth her faith in his Incarnation; yet her Anſwer was very pertinent becauſe ſhe believing this could not but believe that alſo.

6. The poſſeſſing of the heavenly glory is the higheſt of all: The Heavenly Glory.and therefore of all the moſt incredible; for (uſually) the higher the mercy is the harder it is to believe it. What (ſaith the poor Chriſtian)? ſhall I in this fleſh ſee God and live with him for ever? O this is a thing very improbable, much too big for my hope and faith! but whoever thou art (if thou beeſt a ſincere Chriſtian) thou mayſt believe it and be ſure of it. For Chriſt took thy fleſh, purchaſed heaven for thee in thy fleſh, aſcended up to heaven in thy fleſh, and is there glorify'd in thy fleſh; and therefore may'ſt not thou aſſuredly hope, that thou alſo thy ſelf in thine own fleſh ſhalt go to God, and have it glorify'd (in its meaſure) as well as the Fleſh of Chriſt is? what encouragement is here for faith! By Chriſt incarnate we do not only ſee that the Humane Nature is capable of the future bleſſedneſs, but we have thereby ground of full aſſurance of it: for what could he aim at in his being ſo, ſhort of Heaven? In our Nature he both purchas'd it and alſo took poſſeſſion of it, and all for us; Heb. 6.20. Whether the forerunner is [for us] entred, even Jeſus, made an high Prieſt for ever after the order of Melchiſedec. He being glorified,**Eſt in ipſo Jeſu Chriſto unius cujuſ que noſtrum portio Caro & ſanguis: Ubi ergo portio mea regnat ibi me regnare credo, ubi caro mea glorificatur ibi glorioſum me eſſe cognoſco &c. Aug. Medit. c. 15. in him we are glorify'd; as he roſe as a publick Head ſo he was glorified as a publick Head too: He who hath ſo advanc'd our Nature will in time advance our perſons; his Incarnation (which is paſt) ſecures our Glorification (which is to come). 'Twas more for Chriſt to come down to earth than 'tis for him to carry us up to heaven; if he will condeſcend to be like to us in his humiliation, he will have us to be like to him in his exaltation. **Quid futurus eſt Homo propter quem Deus factus eſt Homo? Proſper.What can be too high for man when for him God was made Man? Well (Believers) Chriſt being ſent in fleſh what can now be too great for your faith! you have great and glorious things in your eye, but do not in the leaſt queſtion the accompliſhment of them; all is made eaſie, credible, nay certain upon Chriſt's Incarnation; that being done all ſhall be done: (this is the third thing for the Comfort of God's people).

Ʋpon Chriſt's Incarnation God is knowable and acceſſible.4. Fourthly, was Chriſt ſent in Fleſh? there's this in it for the ſtrengthning of Faith and the heightning of Joy, that God is now knowable & acceſſible. 'Tis beyond all contradiction (ſome may ſay) a bleſſed thing to know God, I but who can know him? can any p. 448ſee God and live? can a finite eye take a view of ſuch an infinite Majeſty (the leaſt ray of which out-ſhines the Sun in its greateſt brightneſs)? what? Man to know God? alas poor creature! his weak faculties will not bear the beholding of ſo glorious an Object. To which I anſwer, all this (in ſuch a ſenſe) is very true, yet let not humble Souls be diſcouraged; for this notwithſtanding they may yet know God ſavingly and comfortably (though not perfectly). In and by a Jeſus in fleſh the great God is knowable: partly as he by Chriſt (ſo conſidered) is moſt clearly manifeſted; in Chriſt God-Man we have the brighteſt objective manifeſtation of God. The whole Creation (though thereby much may be known of God, as you reade Rom. 1.20.) makes no ſuch diſcoveries of him as Chriſt doth; therefore he's ſaid (for this is one explication which the words will very well bear) to be the brightneſs of his Father's Glory Heb. 1.3. and hence ſome ſtile him Speculum Patris, the glaſs wherein the Father in the moſt cleer and lively manner is repreſented; He that hath ſeen me hath ſeen the Father Joh. 14.9. and the Apoſtle ſpeaks of the light of the knowledge of the glory of God in the face (i.e. in and by the Manhood) of Jeſus Chriſt, 2 Cor. 4.6. Partly too, as Chriſt in our fleſh is a fit medium to tranſmit God as knowable to us: Indeed God (as conſider'd abſolutely and in himſelf) is ſo infinitely above us, that we cannot here immediately behold him; ſo his Glory, his immenſe and infinite perfections ſhould they be let out upon us, would ſoon reduce us to our firſt nothing: But he being conſider'd in Chriſt, ſo mediately through Chriſt we can look upon him, ſee him and live; in this way the Majeſty of God is (as it were) ſo refracted, temper'd and qualified that the poor dimme eye of the creature may behold it. As we cannot immediately look upon the body of the Sun, ſo its ſplendor and intenſe light preſently dazzles us; yet we can look upon it in a pail of water: ſo here, we cannot immediately behold God in the brightneſs of his Glory, (a finite faculty muſt needs be dazzled by an infinite Majeſty); yet take him in the Fleſh and Manhood of Chriſt, there his Glory is ſo brought down to us that we can ſee him and know him to our comfort. Chriſt Man interpoſes not only between us and God's Anger (to skreen us from it that we be not thereby conſum'd), but alſo between us and God's Majeſty that we may not be overwhelm'd by the infiniteneſs of it: he lets it out as our capacity will bear, and ſo by him God becomes knowable: he both carry's us up to God and alſo brings down God to us. O p. 449ſtudy God much! but then be ſure you ſtudy him in Chriſt incarnate; in that way you may come to the knowledge of him.**Per illam Unionem Hypoſtaticam, & aſſumptionem Humanae Naturae factum collyrium, per quod & oculis penè ipſis Divinitas cerneretur. Aug. Tract. 3. in Joh. Auguſtine ſaith, by the Hypoſtatical Ʋnion of the Humane Nature with the Divine, there is ſuch a collyrium or eye-ſalve made for us, that we may with theſe very eyes almoſt ſee the Deity: how ſhould we rejoyce in the Manhood of Chriſt! By that fleſh in which the Godhead was ſometimes hid 'tis now reveal'd; that which was once a vail to cover it, is now a glaſs to repreſent it: do but know Chriſt and you will know God.

I add, God is now acceſſible. Chriſtians! Chriſt having taken your fleſh, carried it up with him to heaven, ſitting in it at the right hand of God, and therein interceding for you; through him you may now go to God, and that too with all holy boldneſs and confidence. You have not to do with a Deus abſolutus (which Luther ſo much dreaded) but with God through a Mediator; and (which may be a great encouragement to your Faith) that Mediator is the man Chriſt Jeſus 1 Tim. 2.5. You go to God and you go by God (as clothed with your Nature); 'tis Deus quà itur & Deus quo itur: the God to whom you go commands your reverence, the God-man by whom you go incourages your confidence. O that you would more explicitly in Duty revive upon your thoughts Chriſt's Mediation and Interceſſion in heaven in your Nature! ſurely that would much embolden you in your addreſſes to God. Eph. 3.12. In whom we have boldneſs and acceſs with confidence by the faith of him. Heb. 4.14, 16. Seeing we have a great high Prieſt, that is paſsed into the heavens, Jeſus the Son of God, let us hold faſt our profeſſion: Let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. Heb. 10.19, 20, 21, 22. Having therefore boldneſs to enter into the Holieſt by the blood of Jeſus, by a new and living way which he hath conſecrated for us, through the vail, that is to ſay, his fleſh; and having an High Prieſt over the houſe of God: Let us draw near with a true heart, in full aſſurance of faith, having our hearts ſprinkled from an evil conſcience, and our bodies waſhed with pure water. Had Joſeph's Brethren known that their own brother had been ſo near to Pharaoh, with what confidence would they have addreſſed themſelves to him! Believers! Chriſt your Brother, who is fleſh of your fleſh, is at God's right hand as the great Maſter of Requeſts, the great Diſpenſer of Mercies, why do you not more improve this for the emboldening of your Spirits when in Prayer you go to God?

p. 450'Tis a great thing for the Saints Comfort to conſider how things were formerly under the Law and how they are now under the Goſpel. Then God carried it in a way of greater ſtate and majeſty, then he kept a greater diſtance and was more hardly acceſſible: ſee how the Apoſtle ſets it forth Heb. 9.1. &c. Then verily the firſt Covenant had alſo Ordinances of Divine Service, and a worldly Sanctuary: For there was a Tabernacle made, the firſt wherein was the Candleſtick &c. and after the ſecond vail, the Tabernacle which is called the Holieſt of all: Which had the golden Cenſer &c. Now when theſe things were thus ordained, the Prieſts went alwayes into the firſt Tabernacle, accompliſhing the Service of God: But into the ſecond went the high Prieſt alone once every year, not without blood, which he offered for himſelf, and for the errors of the people. The Apoſtle here takes notice of the partition or diviſion of the Tabernacle: for the**Of this and of the whole Tabernacle, ſee Joſeph. Antiq. Jud. l. 3. c. 5. Atrium or outer Court where the people uſed to be, that he ſpeaks not of; only he meddles with the firſt and ſecond Tabernacle where the ordinary Prieſts and the high Prieſt did officiate. Now (he ſaith) the firſt of theſe were to go no further than the firſt Tabernacle (the People might not go ſo far); the high Prieſt might go into the ſecond Tabernacle. (the Sanctum Sanctorum), but how? with great reſtrictions; he muſt go alone, but**Auſtine (whom Sigonius follows) differs in his interpretation of this: Quod autem ſcriptum eſt, Pontificem ſèmel in Anno ſolum Sancta eſſe ingreſſum, S. Auguſtinus interpretatur, eum quotidie quidem ingreſſum eſſe propter incenſum, ac ſemel in Anno propter expiationem cum ſanguine purificationis. Verùm poſſumus etiam dicere, eum quotidiè quidem Sanctuarium eſſe ingreſſum, ſed Sacerdotum comitatu ſtipatum, ſemel autem in Anno ſolum, i.e. ſine Sacerdotibus in die expiationum. Sigon. de Rep. Hebrae. l. 5. c. 2. For this Opinion he is ſeverely taken up by P. Cunaeus de Rep. Heb. l. 1. c. 4. once a year, and that too not without blood (ſee Exod. 30.10. Levit. 16.); and God was ſo ſtrict about this, that it was as much as his life was worth even for him at any other time to venture into the Holy of Holy's: Levit. 16.2. The Lord ſaid unto Moſes, ſpeak unto Aaron thy brother, that he come not at all times into the Holy place, within the vail, before the Mercy-ſeat which is upon the Ark [that he die not]: for I will appear in the cloud upon the Mercy-ſeat. Well! (not to inſtance in the reſtraints laid upon the Prieſts, Levites &c. which the Word alſo mentions,) what might God's meaning be in this? ſee Verſ. 8. The Holy Ghoſt this ſignifying, that the way into the Holieſt of all was not yet made manifeſt, while that the way into the Holieſt of all was not yet made manifeſt, while as the firſt Tabernacle was yet ſtanding: as if the Apoſtle had ſaid let not any wonder that God then would keep men at ſuch a diſtance, here was the reaſon of it (or the myſtery which was at the bottom of it), Chriſt was not yet come; the true Tabernacle was p. 451not as yet erected, the firſt Tabernacle was only then ſtanding; Chriſt had not aſſum'd the Nature of Man thereby to make way for man freely to go to God; therefore the way to the Holieſt of all was not yet made manifeſt. But now under the Goſpel Chriſt being incarnate and gone to heaven in our fleſh, now all may go to God freely, the way to him is open, every believer in the world may now enter into the Holy of Holy's, all former reſtraints and diſtances are now taken away. Mark the Scripture cited already, Heb. 10.19, 20. Having therefore, brethren, boldneſs to enter into the Holieſt by the blood of Jeſus, by a new and living way which he hath conſecrated for us, through the vail, that is to ſay, his fleſh. By this fleſh Chriſt's Humane Nature (or Chriſt in the Humane Nature) is unqueſtionably meant, which he calls the vail in alluſion to that in the Tabernacle: wherein there was a twofold vail, one that covered the Ark; Exod. 40.3. And cover the Ark with the vail: the other which ſeparated betwixt the Atrium and the firſt Tabernacle, as alſo betwixt the firſt Tabernacle and the ſecond; Exod. 26.33. And the vail ſhall divide unto you between the Holy place and the moſt Holy: ſo Heb. 9.3. And after the ſecond vail, the Tabernacle which is called the Holieſt of all; to which he alſo alludes Heb. 6.19. which entreth into that which is within the vail. Now with reſpect to theſe vails Chriſt's Fleſh or Manhood is ſet forth by the vail;

(1.) as his Godhead for a time was hid and covered under it:

(2.) as believers through this do go to God, as it is the way into the Holieſt:

And ſo 'tis here brought in, for he ſaith by a new and living way which he hath conſecrated for us, through the vail, that is to ſay, his fleſh. You ſee what theſe Texts drive at, and what the Apoſtle draws from them (viz.) that Saints now (upon the Manhood of Chriſt) ſhould with boldneſs enter into the Holieſt, and draw neer to God with full aſſurance of Faith: this is their unſpeakable priviledge under the Goſpel which they ſhould improve and rejoyce in. This is the fourth thing for Comfort, God is now knowable and acceſſible.

The Humane Nature is by Chriſt's Incarnation highly dignify'd and advanc'd.5. Fifthly, This cannot but be exceedingly delightful to us to conſider the advancement and dignity of our Nature. How is that Nature advanced by Chriſt's aſſuming of it! that which was his abaſement was its advancement: As a mean family is advanc'd when ſome perſon of eminency marry's into it, ſo Chriſt having match'd into our broken and decay'd Nature what an honour did he thereby reflect upon it! God put a great deal of glory upon it in its firſt creation, Chriſt hath put much more glory upon it in the p. 452Hypoſtatical Ʋnion. The Angelical Nature in ſome reſpects is above ours, but in others ours is above it; the Angels are not ſo concern'd in the myſtical conjunction to Chriſt as we are; their advantages by a Saviour are not ſo high as ours, they are confirmed by Chriſt in a ſtate of happineſs and that's all, but we are confirmed and reſtored too; the great things which are done by Chriſt as Mediator he doth them in our Nature, and the great Honor which is conferr'd upon him refers to him in our Nature; 'tis the Son of Man who ſtands on the right hand of God Act. 7.56. Dominion, and Glory, and the Kingdom is given to the Son of man Dan. 7.13, 14. hee'l judge the world as the Son of man Matth. 25.31. Joh. 5.27. But the main preheminence of the Humane Nature above the Angelical, lies in the intimate uniting of it to the divine Nature; Heb. 2.16. Verily he took not on him the Nature of Angels, but he took on him the ſeed of Abraham. Man was the creature that was to be redeemed, and therefore 'twas the Nature of man that ſhall be aſſumed; can we think of this without great joy? Chriſt himſelf as Man is above us (in all things he muſt have the preheminence Col. 1.18.), but Angels (who are of another order) in ſeveral reſpects are below us.

Chriſt incarnate muſt needs be very compaſſionate.6. A Chriſt incarnate is and muſt needs be very compaſſionate. This was one great reaſon why he took our Nature upon him, and in that Nature was exercis'd with ſuch ſorrows and ſufferings that he might the better know how to ſympathize with his members in all their ſorrows and ſufferings. Heb. 2.17, 18. In all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Prieſt, in things pertaining to God, to make reconciliation for the ſins of the people: For in that he himſelf hath ſuffered, being tempted, he is able to ſuccour them that are tempted. Heb. 4.15. We have not an High Prieſt which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without ſin. He that hath felt what others undergo knows the better how to pity them; ſenſe and experience further compaſſion (where perſons are not made of flint); none ſympathize ſo much with thoſe who labour under Gout, Stone &c. as thoſe who have been afflicted with thoſe pains themſelves: God told the people of Iſrael, they knew the heart of a ſtranger ſeeing they themſelves were ſtrangers in the Land of Egypt, Exod. 23.9. How then muſt the bowels of Chriſt work towards afflicted ones, he himſelf having been afflicted juſt as they are! beſides the mercifulneſs and tenderneſs of his heart, there is p. 453alſo his own former experience (which is yet freſh in his memory) of their miſeries, which doth much draw out his compaſſion to them. Pray what are your afflictions? let them be what they will Chriſt underwent the ſame: are you poor? ſo was he; are you tempted? ſo was he; are you deſerted? ſo was he; are you burdened under the weight of ſin? ſo was he (though in a different way); do you ſuffer by men? ſo did he. And if there be any infirmities which he did not lie under, yet he knows how to pity you; for though he did not feel thoſe particular infirmities in kind, (ſuch as ſickneſs, blindneſs &c.) yet he had ſome others which were equivalent to them, and ſo by proportion he knows how to commiſerate you: ſo it comes in Heb. 5.2. Who can have compaſſion on the ignorant, and on them that are out of the way, for that he himſelf alſo is compaſſed with infirmity. 'Tis ſome alleviation to our grief in our troubles when we know we have ſome who ſympathize with us under them; O you that fear the Lord know, in all your ſorrows, ſufferings, troubles whatſoever, Chriſt in heaven hath a fellow-feeling and ſympathy with you; he ſuffers no more but he ſympathizes ſtill: let this be an allay to your grief and a ſupport to your faith.

There's eaſe and relief from this under all troubles of mind.7. Laſtly, There's ſomething in this which may give eaſe and relief under all troubles of mind. There's ſuch a fulneſs in this Truth for the comfort of Souls, that there is ſcarce any inward trouble or diſcouragement which gracious perſons here are exerciſed with, wherein they may not find conſiderable relief and ſatisfaction for conſcience from this Incarnation of the Son of God. Chriſt's fleſh is precious balm for a wounded Spirit, as 'tis meat indeed to feed the hungry Soul ſo 'tis balm indeed to heal the wounded Soul; 'tis an univerſal, catholick Cordial to revive and cheer under all faintings whatever: Do I ſpeak to any who are under ſpiritual darkneſs? O that a Chriſt in Fleſh might be thought of and improv'd by ſuch!

To inſtance in the ſpecial fears, complaints, diſcouragements, burdens of troubled Souls, and to ſhew what there is in Chriſt as incarnate proper for their ſupport and comfort under all, would be a vaſt work: I muſt therefore only hint a few things.

Are you tempted to entertain hard thoughts of God? to queſtion the mercifulneſs of his Nature, his goodneſs &c? do you conceive of him in ſome hideous and frightful manner? you greatly miſtake God and think very much amiſs of him. Firſt think of God in Chriſt, and then of Chriſt in fleſh, and ſurely you'l have p. 454other apprehenſions. A Chriſt ſent in fleſh repreſents God as benign, good, merciful, gracious, full of pity, tender-hearted, as deſigning nothing but good to repenting ſinners: did he thus ſend his own Son, and is he not all this? after he hath done ſuch a thing can you imagine that he delights in the death of ſinners? or that he will not be gracious to all who fly to him?

Are you afraid becauſe of the Juſtice and Wrath of God? pray remember, therefore Chriſt came in fleſh that he might ſatisfie the one and pacifie the other; theſe were the very things which he undertook to accompliſh, and what he undertook no queſtion but he went through with?

Doth Sin lie heavy upon your Conſciences? mark the Text, God ſent his own Son in the likeneſs of ſinful fleſh, for what end? for ſin to condemn ſin in the fleſh: ſin brought Chriſt from heaven, and he would not return thither again 'till by a Sacrifice offered in his fleſh he had fully expiated it. Sin it ſelf could not ſtand before him as in our fleſh dying and ſuffering for it: if God will become Man, the guilt of meer man ſhall not be ſo able to damn as the merit of God-man to ſave: O (thou true penitent) be thy ſins never ſo many, never ſo great, yet do not give way to deſpairing thoughts! Bring out thy ſins**Dr. Sibbs on 1 Tim. 3.16. p. 59.1 Tim 3:16 ſaith one), weigh them to the utmoſt aggravation of them, and ſet but this in the other ſcale God manifeſted in the fleſh to take away ſin, now will all thine iniquities ſeem lighter than vanity, yea be as nothing in compariſon of that which is laid down as a propitiation for them: And again (ſaith he) What temptation will not vaniſh as a cloud before the wind, when we ſee God's Love in ſending his Son, and Chriſt's Love in taking our Nature upon him, to reconcile us by the Sacrifice of his blood?

But ſome may object, 'tis a great while ſince Chriſt took fleſh, and in that fleſh made ſatisfaction to God, is not the efficacy and merit thereof impaired by that? no not in the leaſt! Chriſt's merits are as freſh and have as great an efficacy now, as they had at the firſt moment of his Incarnation and Paſſion: may not that of the Apoſtle Heb. 2.16. have ſome reference to this, where he ſpeaks of Chriſt's taking fleſh in the Preſent Tenſe as if 'twas done but now? for 'tis foreign, he [taketh] not on him the nature of Angels, but he [taketh] on him the ſeed of Abraham: (I ſpeak this for the comfort of Chriſtians, but not ſo as to give advantage to the Socinian, who becauſe the words run in this Tenſe would therefore have them to be no proof of Chriſt's Incarnation).

p. 455Do your many defects, the imperfections in your Graces and Duties trouble you? you have Chriſt's perfect Manhood, his perfect Holineſs and Obedience in that Nature to fly unto. The Apoſtle Col. 2. ſets down the Hypoſtatical Ʋnion (Verſ. 9.) In him dwelleth all the fulneſs of the Godhead bodily: well, ſuppoſe it doth ſo what's this to Believers? why, it follows immediately (V. 10.) And ye are compleat in him. Chriſt being ſuch a Perſon, ſo full and perfect a Mediator, in him every believer is and muſt be compleat. So that though the ſenſe of imperfections in your ſelves muſt humble you, yet it muſt not overwhelm you becauſe in Chriſt you are perfect.

Are you afraid notwithſtanding all the Calls, Invitations, Promiſes of the Goſpel, yet to cloſe with Chriſt? O do not give way to ſuch fears! If you come to him, caſt your ſelves upon him, will he caſt you off? he hath aſſur'd you he will not; Joh. 6.37. Him that cometh to me, I will in no wiſe caſt off. Beſides his word you have this to ſecure you, he in his Perſon came from heaven to you, and if you by Faith ſhall go to him do you think he will not give you kind reception? I am ſure (and I will venture my Soul upon it) that the gracious promiſes and encouragements of the Goſpel to draw ſinners to Chriſt, ſhall all be made good; for ſince he was pleas'd to take my fleſh, I have not the leaſt reaſon to doubt but fully to be aſſur'd that he is real, hearty, in good earneſt in all of them. (Many things of this nature might here be ſpoken unto, but 'tis full time to put an end to this ſubject).