Sermons Volume 4, Sermon on Philippians
A Sermon on Philip. II.7.
But made himself of no Reputation.
THe Apostle, to cure their Pride, which was the cause of their Divisions, urgeth Christs Example. His Lowliness and Humility is set forth by two things, terminus à quo, and ad quem, or the heighth of Elevation wherein he stood, the depth of Humi…iation to which he condescended. The former, ver. 6. the latter in the 7. and 8 verses.
1. The heighth wherein he stood, Verse 6. Who being in the form of God, thought it no robbery to be equal with God. That Phrase is to be regarded, foreign. Being in the form of God. By the form of God is meant the Divine Es…ence, as cloathed with Glory and Majesty. As the form of a Servant, is really a Servant; so his being in the form of God, sheweth that he was from all Eternity true God, adorned with Divine Splendor, Glory and Majesty. The other Phrase, foreign: He thought it no robbery to be equal with God, signified that this doth justly and naturally belong to him, and was not usurped by him. The Devils were thrown out of Heaven for usurping Divine Honour, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to Hell, and delivered them into Chains of Darkness, to be reserved unto Iudgment. And Iude 6. And the Angels, that kept not their first Estate, but left their own Habitation, he hath reserved to Everlasting Chains under Darkness, unto the Iudgment of the great Day. They were not contented with the place they were in, but would be Independant of themselves, Equal to God, by Usurpation and Robbery; and so instead of Angels became Devils. But Christ is not God by Usurpation, but God by Nature; He was not thrust down, but came down.
2. His Exinanition and Abasement. Which is, (1.) Generally set forth. (2) Particulars are mentioned.
(1.) Generally, foreign, He made himself of no Reputation; in the Text, foreign, He humbled himself, ver. 8.
(2.) The Particulars are, His Incarnation, mean Life, and accursed Death. Let us stand a little, and consider this Condescention, by comparing the terms. That the Creator should stoop so low as to become a Creature, and go down from the form of God, to the form of a Servant, from Equality with God to Subjection to Men, from being Lord of all to a State of Obedience, and that Obedience carried on in the way of the most perfect self-denial, Obedient to the Death, and that Death cloathed with all the circumstances that might make it grievous, it was painful, ignominious, and accursed.
I shall insist only on the general Description of it, foreign. He made himself of no Reputation, emptied himself, lessened himself, in the next verse, humbled himself.
Doct. That the Lord Iesus did for our sakes empty, lessen, and humble himself.
I shall open three things,
1. How far Christ was lessened.
2. That this was his own voluntary Act.
3. That this was for our sakes.
I. How far Christ was lessened. It chiefly lieth in these two things,
1. Obscuring his Godhead.
2. Abatement of his Dignity.
1. His Godhead was obscured by the interposing vail of our Flesh. He did empty himself of that Divine Glory, Splendour and Majesty, which before he had: Not by ceasing to be what he was, but by assuming something to himself which he was not before; viz. the Infirmity of the humane Nature, which did for a time hide his Divine Glory, so that little of it did appear, and that to some few only that narrowly observed him, Iohn 1.14. We beheld his Glory, the Glory as of the only begotten of the Father. To the generality it was otherwise, Isa. 53.2. He shall grow up before him as a tender plant, and as a root out of a dry ground; he hath no form or comeliness, and when we shall see him, there is no Beauty that we should desire him. As the covering in a dark Lanthorn hideth the Light from shining forth; so did the Humane Nature obscure his Divine Glory: For he assumed not this Nature, as it shall be in Heaven, perfectly Glorified; but as it is now since Sin entred into the World, cloathed with manifold Infirmities. He came in the form of a Servant, not of a Glorified Saint. The Apostle, Rom. 8.3. calleth it, The likeness of sinful Flesh; the Estate and Condition of his assumed flesh was exposed to all those Infirmities, which in us are the Punishment of Sin. Though he continued still Infinite, Eternal and Omnipotent, and in his greatest Abasement was still the Lord of Glory; yet his external Habit and Appearance was that of a mean afflicted man; and the Divinity, though not separated, with-held its influence, to leave the Humane Nature, to suffer whatever the Humanity was capable of: As it exposed the Soul to desertion, so the Body to all manner of Sufferings, and Death it self.
2. His Dignity was lessened. And there was a Depression of the Glory of his former State. That which the Romans called capitis Diminutio, a lessening of State and Condition. The Eternal Word set himself at nought, lessened, and humbled himself from the Condition of being Lord of all, to that of a Subject and Ordinary Man, Gal. 4.4. But when the fulness of time was come, God sent forth his Son, made of a Woman, made under the Law. From a Judge of the World, he became a Party. It was a Condescention of God, to take notice of mans Misery, Psalm 113.6. Who humbleth himself to behold the things that are in Heaven, and in the Earth: Much more to make a Party in it, and to be found among the miserable.
Three steps of Condescention, we may eminently take notice of.
1. That Christ, Who thought it no Robbery to be equal with God, is made less than God, Iohn 14.28. My Father is greater than I, compared with Iohn 10.30. I and my Father are one. As Mediator Incarnate, he undertook an Office designed him by God, and obeyed him in all things. They are one in Essence, yet the Father was greater than he; not as he was God, but Man and Mediatour, and in his present State of Humiliation. For he bringeth it there to prove, that by departing out of the World then, he should be exalted to a more glorious Estate, than that in which he was during his abode upon Earth, because the Vail should then be laid aside, and that Glory which he had with God before the World was made, should fully appear, Iohn 17.5. And now, Father, glorifie thou me with thine own self, with the Glory, which I had with thee before the World was.
2. That he was not only lesser than God, but lesser than the Angels, foreign, Heb. 2.7. Thou madest him a little lower than the Angels, or for a little time, the time that he spent here on Earth. Man is Inferiour to an Angel as Man, in the Order of Being; much more as Mortal, for the Angels never die; therefore his very Incarnation, and liableness to Death was a great lessening of his Dignity. Though the Incarnation of Christ was the Exaltation of our Nature, yet it was the Depression and Humiliation of the Son of God. God could stoop no lower than to become man, and man could be advanced no higher than to be united to God.
3. That in the Humane Nature he was depressed beyond the Ordinary Condition of Man. For he came in such a form and course of Life, as was beneath the ordinary rate of Mankind, Psal. 22.6. I am a worm, and no man, a reproach of men, and despised of the People. So Isa. 53.3. He was despised and rejected of men, a man of Sorrows and acquainted with griefs, and we hid as it were our faces from him; he was despised and we esteemed him not. As a vile and abominable Creature, both despised and rejected; scarce deemed worthy the Name of a man, or to have any converse and fellowship with them. It is in Hebr. foreign the leaving off of a man, as if we should say, the very list and fag-end of Mankind; so low and mean, that the Nature of man, can hardly descend lower, Mark 9.12. The Son of Man must suffer many things, and be set at nought; it is, foreign, made nought worth, or nothing. Thus did he appear in the meanest and most abject form of Mankind, not in any glorious Estate and Majesty. Survey the whole course of his Life, He was born of a Poor Virgin, and instead of a better place, laid in an Inn; which probably being taken up by Persons of great Quality, he was laid in the basest place of the Inn, in a Manger. His Birth was revealed to Poor Shepherds, not to Emperours and Kings, not to Caesar at Rome. Presently after his Birth, he was banished together with his Mother into Egypt; and exposed to the Troubles and Toils of a long Journey, into a strange Countrey for refuge. Afterward, till he appeared in his Ministry, we read little of him▪ His supposed Father a Carpenter, and he himself called so, Mark 6.3. Is not this the Carpenter? He made Yoaks and Ploughs, saith Iustin Martyr. Certainly it is probable, that as he submitted to other pa…ts of the Curse, so this, In the Sweat of thy Brows shalt thou eat thy Bread. In the course of his Ministry, he suffered many affronts and reproaches. Surely his Life was a Life of Sorrows, we find him begging Water when thirsty, Iohn 4.9. That a Fish payed Tribute for him, Mat. 17.27. He had little Money, and had no certain Residence and Place of abode, but lived by Contribution, Mat. 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. At his Death, never was Child of God under so much Misery as Christ himself; His own Heavens, his own Father, his own Godhead, did hide their Face and Consolation from him; Gods wrath pressed the weight of Punishment, with the full Power of Justice, both upon his Soul and Body. Those for whom he died, despised him; He himself being emptied of all things which make men respected in the World, was depressed lower than any Man, and was as a Worm to be trod upon. He was made a matter of common talk and reproach in all Mens Mouths, condemned by the ruling part of the World, and set at nought by the basest of the People, derided and scorned in his most holy behaviour; his bitter sufferings made matter of Sport and Laughter, malice feeding it self with pleasure upon his pain and misery, and expressing it self with the basest signs of mocking, which disdain could devise, flouring at his saving doctrine, and insulting over him, as if he had neither been the Son of God nor an honest Man. And all this was counted little enough for satisfaction of Justice, exacting of him the due punishment of our sins.
II. That this was his own voluntary Act. He made himself of no Reputation. You may read that Men set him at nought, Act. 4.11. This is the Sto…, which was set at nought of you Builders: nay we read, Heb. 2.7. Thou madest him a little lower than the Angels; It was an act of God himself. Yet on Christs part it was voluntary, undertaken for the Glory of God and the Good of Men. It was not imposed upon him by constraint, without his consent, or against his Will. An act of love, and an act of Obedience are truely consistent. A punishment is imposed upon us against our Will, but here was a voluntary susception of our burden; none of this was due to him upon his own account, but ours. It was no punishment for his self-exalting, but an act of gracious condescention. This appeareth in Scrip…ure two ways.
1. In that what he was to do and undergo was proposed to him, and he willingly accepted of the terms and conditions. When no kind of Sacrifices and Offerings were sufficient to take away sin, and save sinners, then he said, Lo! I come to do thy will, Heb. 10.6, 7. It was told him what it would cost him, if he would deliver and save Man kind, all was written down in God's Book, that he must be made under the Law, take upon him the form of a Servant, make his Soul an offering for sin: How did he like these conditions? I was not, saith he, rebellious, neither turned away back, Isa. 50 5. No, he refused not the terms, but cheerfully submitted to them. I delight to do thy Will, O God. He delighted in the thoughts of it long ere it came about, Prov. 8.31. Rejoicing in the Habitable part of the Earth, and my delights were with the Sons of Men. And when it was to be actually done, he repented not.
2. The Scripture assigneth this work unto the love and condescention of Christ himself, as the next and immediate cause of his ingaging in it, and performance of it, Gal. 2.20. I live by the Faith of the Son of God, who loved me and gave himself for me, Eph. 5.25, 26. Christ loved the Church, and gave himself for it, that he might sanctifie and cleanse it with the washing of Water by the Word, Rev. 1.5, 6. VntoUnto hi… that loved us, and washed us from our sins in his own blood. The Apostle telleth us, 2 Cor. 8.9. Ye know the Grace of our Lord Iesus, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. He condescended to a poor and low condition, and suffered therein for our good, that we might be partakers of the riches of the Grace of God.
III. That this was for our sakes. Christ hath a double Relation. 1. As our Mediator, Redeemer and Saviour. 2. As the pattern and example of holiness in our Nature. Both ways it was for our sakes.
1. As our Mediator. So he emptied himself, that we might be filled with all Grace. He was born of a Woman, that we might be born of God, Gal. 4.4, 5. When the fulness of 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, 2 Cor. 5.21. He was made sin for us, that knew no sin, that we might be made the Righteousness of God in him. He was made a Curse, that we might have the blessing, Gal. 3.13, 14. Christ hath redeemed us from the Curse of the Law, being made a Curse for Us; for it is written, Cursed is every one that hangeth on a Tree. That the blessing of Abraham might come on the Gentiles through Iesus Christ, that we might receive the promise of the Spirit through Faith. He was forsaken for a while, th…t we might be received for ever. And to speak to the very case, 2 Cor. 8.9. He was made poor for us, that we through his poverty might be rich. There are some things in the mediation of Christ which belong to Ministry, others to Authority. Those which belong to Ministry, as to be in the form of a Servant, and die, He must be a Man for that. Some things belong to Authority, as to bring us back to God, to make our peace with God, to convey the Spirit, to vanquish Satan, to raise the dead, to deliver us from Hell, to make us everlastingly blessed; he must be a God for that: But so, as first that which is necessary to be done by his Man-hood, be done for us; first the merit of his humiliation was to be interposed, before we could be acquainted with the power of his exaltation.
God took this way, partly because we were to be restored in a way contrary to that by which we fell. We fell by Pride, and we must be restored by humility. We would be as God, not in a way of blessed conformity, but cursed self-sufficiency. therefore to expiate this pride, God must become like Man, take our Nature and suffer in it. Once Man, in the pride of his Heart, attempted to be like God; and God by a Mystery of humility, became like Man, that he might bring Man into a nearer degree of likeness to God.
Partly, because the honour of his justice required it. Reconciliation supposeth satisfaction: for we are not at peace with God, till his justice be appeased. And the Spirit of God had not been sent, if God had not been at peace with us, for this is the token of his friendship. And till the Spirit be given to change both our Natures and Estate, we have no title to the pardon of sin and Eternal Life. Therefore the Merit of Christ's humiliation is at the bottom of all the good we expect from God.
Partly, because he delighteth to carry on our Salvation by contraries. Christ emptied himself to fill all things, became poor that we might be rich, brought life out of death; covered his glory, wherewith he would inrich the World, under shame and disgrace. In the same way that Christ purchased it, we obtain it: a Christian is tossed with Tempests, and yet the peace of God preserveth his Heart: He hath nothing, and yet hath all things; was disgraced in the World, and yet approved of God. There was nothing stronger than Christs seeming weakness, in his lowest abasement he discovered the greatest power of his God-head: He satisfied the Justice of God, overcame Death and his Fathers wrath, triumphed over Satan, crushed his Head when he bruised his Heel. The Apostle telleth us, 1 Cor. 1.25. The foolishness of God is wiser than Men, and the weakness of God is stronger than Men. foreign. The foolish part, and the weak part, that which in Mans opinion hath least Wisdom or strength in it. Nothing is such a glorious act of Wisdom and Power, as Salvation by Christ dying, Christ abased; as also to bring a Christian to Heaven by Afflictions rather than to suffer him to be prosperous in the World.
2 …y way of Pattern and Example. Christ that came to set open the way to Heaven, would also teach us the way to Heaven, not only by his Doctrine, but Example. Christ made himself of no reputation, and therefore we should be dead to the reputation and grandeur of the World, which is the great diversion and hinderance to the Heavenly Life. The Apostle, when he bringeth this instance, he saith, Let the same mind be in you that was also in Christ Iesus, Phil. 2.5. This very thing is propounded to our imitation. The Son of God had wisdom to chuse, right to injoy, power to procure the best condition which the World affordeth; but yet he chose a mean state of life, subject to many afflictions and sorrows. Here I shall shew,
1. The power of Christ's example in the general.
2. What he teacheth us by emptying himself, or making himself of no reputation.
1. All example hath an alluring power, or great force in moving; this is the example not of an equal, or inferiour, but of a great person, one far above us; This great person is Jesus Christ our Lord, the great Messenger of the God of Heaven who came to reclaim Mankind from their vain courses, and to instruct them in the way … Life.
His example is a perfect and unerring Pattern; for his Life is Religion exemplified, a visible Commentary on God's Word. He came not only to restore us to God's favour by his merit, but to set us an example, 1 Cor. 11.1. Be ye followers of me, as I also am of Christ. Then you cannot err, if you follow Christ in his imitable actions.
2. It is an ingaging pattern. Christs submission to a duty should make it lovely to us. The Disciple is not above his Lord, nor the Servant above his Master: If I then you Lord and Master have washed your Feet, ye also ought to wash one anothers Feet, Iohn 13.14. Shall we decline to follow such a Leader? 1 Ioh. 2.6. He that saith, he abideth in him, ought himself also so to walk, even as he walked. Alexander Conqueror of the World, atchieved most of his great exploits by his example; when hardly beset, he would make the first in every danger and desperate action: when his Army grew sluggish, as laden with spoils of their Enemies, he commanded all his Carriages to be fired; and when they saw their King devote his rich treasures to the Flame, they could not murmur, if their mite and pittance were consumed also. If Christ had only taught us contempt of the World, and not given us an instance of it, his Doctrine would be less powerful.
3. It is an effectual pattern. The Spirit of Christ goeth along with it, as well as his Doctrine, 2 Cor. 3.18. We are changed into the same Image, from glory to glory, even as by the Spirit of the Lord. His steps drop fatness. He hath left a blessing behind, in all the way that he hath trodden before us, and sanctified it to us, that we may follow after him with comfort.
4. It is a very incouraging pattern. For he sympathizeth with us in all our difficulties, having intendered his own Heart by experience, Heb. 2.18. 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, that cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are. He knoweth the weaknesses and reluctancies of humane Nature in our hardest duties, and will pity and pardon our infirmities.
5. The example of Christ will be Armour of Proof against all Temptations. The Apostle saith here, ver. 5. Let the same mind be in you, which was in Christ Iesus, And in 1 Pet 4.1. For as much then as Christ hath suffered for us in the Flesh, Arm your selves also with the same mind. If this mind be in you, temptations will have little force upon you.
2. What he teacheth us hereby.
1. Patience under all the indignities we undergo for God's sake, in the course of our Pilgrimage, 1 Pet. 2.21. It is said, Christ suffered for us, leaving us an example, that we should follow his steps, So Heb. 12.2. Looking to Iesus the Author and fi…isher of our Faith, who for the joy that was set before him endured the Cross, despising the shame. Let us be contented to be abased for him. He descended from Heaven to the Grave, as low as he could for us, therefore let us submit to any condition for his glory. Some that profess his name, will suffer nothing for him: If they may injoy him or his ways in peace and quietness, well and good; but if trouble arise for the Gospel's sake, immediately they fall off. The most, yea the best have a secret lothness and unwillingness to condescend to a condition of trouble and distress for the Gospel. Now to these I will but propound these three considerations.
1. If Christ had been unwilling to die for us, and suffer for us, if the same mind had been in Christ; what had been our estate and condition to all Eternity? without his sufferings, we should have suffered eternal misery. If you would not have Christ of another Mind, let the same Mind be in you.
2. We cannot lose for him as much as he hath done for us. 2 Cor. 8.9. Ye know the Grace of our Lord Iesus Christ, that though he was rich, yet for our sakes he became poor, that we through his poverty might be rich.
3. We are gainers by him, if we part with all the World for his sake, Mark 10.29, 30. There is no Man that hath left House, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my sake, and the Gospel; but he shall receive an hundred fold, now in this time Houses and Brethren, and Sisters, and Mothers, and Children, and Lands with Persecutions, and in the World to come Eternal Life. Oh then do not stand upon terms. The same Mind, or Spirit answerable to Christ, was that of David, 2 Sam. 6.22. I will be yet more vile than thus. Christ became vile for us, made himself of no reputation; and shall we be flouted out of our Religion? If he had disdained to indure grief and sorrows, and stood upon befitting terms, what had become of us?
2. Humility. We are far inferiour to Christ, and shall we stand so much upon our reputation? Mat. 11.29. Learn of me, for I am meek, and lowly in Heart: Learn of me, not to make Worlds, or work Miracles, but to be contented with the lowest place, the meanest service, to be any thing, and do any thing, to bring glory to God; and that not out of necessity, but choice, Mat. 20.28. Even as the Son of Man came not to be Ministred unto, but to Minister. It is brought to check aspiring, or affecting domination in the Church. They that love the preheminence, would be great and high, seem to dislike Christs proceeding; especially those that rend and tear all, to advance themselves, or to grow greater in the World. See that magnificent preface to the History of Christ's washing his Disciples Feet, Iohn 13.3. Iesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God. Poor Worms, that are but three degrees distant from dust and nothing, how do we stand upon our terms! Christ, when his own thoughts were most filled with his own glory, doth the meanest office. Surely considering Christ's humility, we should no more over-value our selves, nor desire high esteem with others, nor affect preheminence, nor undervalue and despise others.
3. More exact obedience. Christs condescention was a special act of Grace and Love, but it was also a signal act of obedience. It is so called in the 8th verse, He humbled himself, and became obedient to death, even the death of the Cross. It was done in pursuance of the Fathers command, and elsewhere, Heb. 5.8, 9. Though he were a Son, yet learned he obedience, by the things which he suffered. And being made perfect, he became the Author of Eternal Salvation unto all them that obey him. By the multiplicity of his sufferings he learned obedience: and the impression is according to the Stamp and Seal; Christ came to be the Leader of an obeying People.
4. Self-denial, as well as obedience. Preferring a publick Interest, the glory of God, and the good of Souls, before his own glory as God, and the Interests of that natural Life that he assumed, Rom. 15.3. Christ pleased not himself; and Iohn 12.27, 28. Now is my Soul troubled, and what shall I say? Father! save me from this hour, but for this cause came I unto this hour. Father, glorifie thy name. That was enough, if God was glorified. Every Christian should be thus affected, Phil. 1.20. That Christ may be magnified in my body, whether it be by life, or by death.
5 The last lesson is contempt of the World, and all the glory thereof. Christ teacheth us this lesson, by making himself of no reputation, two ways.
1. The example of his own choice. The Lord of Heaven and Earth despised and neglected the glory and riches of this World. He passed through the World, to sanctifie it as a place of service; but chose not pomp of living, nor the happiness of it, lest we should chuse it as our rest and portion. They are not of the World, as I am not of the World, Iohn 17.16. Those that are dearest unto God, must look by crosses and trials to be fitted for another World. If a Man say never so much for contempt of the World, yet live in the love of it, his saying is nothing. But Christ would be a pattern of his own doctrine. Contempt of the World is a lesson of great consequence, Salvation lieth upon it, 1 Iohn 2.15, 16, 17. Love not the World, neither the things that are in the World: if any Man love the World, the love of the Father is not in him. For all that is in the World, the Lust of the Flesh, the Lust of the Eye, and the Pride of Life, is not of the Father, but is of the World. And the World passeth away, and the lust thereof, but he that doth the Will of God, abideth for ever. Whether we are high or low, full or kept bare, it concerneth us all to learn it. Though we flow in wealth, we should be as having nothing, and sit loose from the Creature. If we are poor, we must count grace a preferment, Jam. 1.9, 10. Let the brother of low degree rejoyce, in that he is exalted: But the rich, in that he is made low, because as the flower of the grass he shall pass away. There is required of all an hearty preparation for, when they are not called to a patient enduring of afflictions for Christs Name, Phil. 4.12. I know both how to be abased, and I know how to abound, every where and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. This is of an hard digestion to a Natural Man. Now Christs example is a great help to us, to check our worldly desires; let us not affect greater eminency in the World than Christ had: And to check the vanity of fulness, or our carnal complacency, that it may not be a snare to us, 1 Tim. 5.6. The Woman that liveth in pleasure, is dead while she liveth. Christ was a Man of sorrows; do you Profess Christ, and yet are you addicted to vain pleasures, and not able to deny them.
2. As it is an argument to confirm us in the certainty of the happiness of the world to come. It were best to chuse the easiest life here, if we did not believe eternity, to live a life of pomp and ease: The troubles and miseries of the Godly have been counted a sure argument to confirm it, 1 Cor. 5.19. If in this life only we have hope in Christ, we are of all men most miserable. God would not make us miserable by our Duty. And, 2 Thes. 1.5. foreign. It is a manifest token of the righteous Iudgment of God. If the consideration of Godly mens sufferings in this world be of moment to such an inference; much more the sufferings of Christ, who was not only a man, good and innocent beyond example, instructing the Souls, curing the Bodies of so many men? but also the Son of God. His exaltation is a pledge of our happiness, and his humiliation an argument he is gone there as our fore-runner.
Application to the Sacrament. This Duty bindeth us, both to the mediatory and moral consideration of Christs abasement.
1. The Mediatory consideration of Christs abasement. That we may grow in Faith and Love, we remember the Death and sufferings of the Lord Jesus for the increase of Faith and Love.
1. Faith. Here is the foundation laid of all our happiness and deliverance from sin and misery. Here is a merit and a price full enough to purchase all needful graces. He became Poor, that we might be Rich and not have a slender measure of grace, John 1.16. Of his fulness we all receive, and grace for grace. He was emptied, that we might be filled, Ephes. 4.10. He that descended is the same also that ascended up far above all Heavens, that he might fill all things. And 1 Cor. 3. latter end. All things are yours, and ye are Christs, and Christ is Gods. John 10.10. I am come, that they might have Life, and that they might have it more abundantly. Tit. 3.5, 6. He saved us by the washing of Regeneration and Renewing of the Holy Ghost; which he shed on us abundantly through Iesus Christ our Saviour. What may we not Promise our selves from God made man, made sin, made a curse for us? Surely a larger and plentiful measure of the gifts and graces of the Spirit.
2. His great Love to lost Sinners. For he made himself of no reputation for our sakes. Such was the unconceivable Love of our Lord Jesus Christ to the Souls of men, that he was willing to condescend to any condition for their good and Salvation. Some will do a kindness, so as themselves may not be the worse, nor the poorer, nor disgraced, nor adventure the displeasure of others: But Christ hath filled us by emptying himself, taken our nature and was subject to misery out of Love to the Salvation of lost Sinners. He did willingly lay aside his Glory, which he had with the Father before the World was, to suffer in his Humane nature the utmost of misery and grief, which the malice of Men and Devils could inflict, and which seemed good to the Father to order and appoint for a satisfaction to provoked Justice. Quanto vilior tanto charior, Bernard. So much more vile as Christ was, so much dearer should he be to us.
2. Let us improve the moral consideration of Christs being a pattern and example to us. We feed upon Christ, that we may be like him. Other food is assimilated and changed into our Substance, but here we are changed into it, We who give up our names to Christ, must expect to injoy the fruits of his obedience, in the same steps wherein he walked before us. If we can contemn the World, be content to be of no reputation, that we may glorifie God, and finally save our souls; then are we like Christ. We come to arm our selves with the same mind which was in Jesus, to get above the the hopes and fears, pains and pleasures, honours and profits of the present World; foreign; Nothing in this World should be great to us. These things are transitory, soon conveyed out of sight, the basest and vilest of men are capable of them, the most generous are above them. Therefore we should be weaning our hearts more and more from this World, and drawing them off to another World; for we profess our selves to be followers of a poor Saviour.