Immanuel, Book 1 · Sermon 3
SERMON III.
Eph. 3. verſ. 17, 18, 19.
That Chriſt may dwell in your hearts by faith; that ye being rooted and grounded in love,
May be able to comprehend with all Saints, what is the breadth, and length, and depth, and height:
And to know the love of Chriſt which paſſeth knowledge.
WE are yet under the conſideration of the Love that is in Chriſts Divine Nature, we have mentioned one conſideration about it, the ſecond follows.
2. The ſecond Conſideration about the love that is in Chriſts Divine nature.To help us to conceive of the love that is in the Divine nature of Chriſt, conſider, That love is moſt natural to God. We have heard in the firſt conſideration, That the Divine nature of the Father is in the Son. As the Father hath the whole nature of God in him, ſo the Son hath the whole nature of God in him; therefore doth John ſay of the Son, This is the true God, 1 Joh. 5.20. The Father and the Son are but one and the ſame true God. Now love is moſt natural to God, love is his very Eſſence: hence it is ſaid, God is love, 1 Joh. 4.7. I do not remember in all the Scripture, that God is called anger, wrath, or hatred. It is true, anger, wrath, hatred are attributed to God, but I do not remember that it is formally or categorically expreſſed thus, that God is wrath, anger, hatred; but, God is love, his very nature and eſſence is love. In ſome ſenſe we may ſay, Had it not been for ſin, there had been no ſuch thing as hatred in God. Not that we do or can ſuppoſe that there are, or can be any new immanent acts in God, for then it could not be ſaid, that God was without variableneſs or ſhadow of change, Jam. 1.17. God always was what now he is: God was from Eternity that which now he is: all the change is from the creatures part, there is no change in God: what God is once he is for ever, there is no manner of change in him. But thus we ought to conceive of it, That property in God whereby he is inclined to hate ſin, which is natural and eſſential to him (as the Pſalmiſt tells us, Thou loveſt righteouſneſs, and hateſt iniquity) had never had an object to work upon, had not ſin entred into the world. But now God had himſelf and his own goodneſs to love, had there been no ſuch thing as ſin for him to hate; therefore love is moſt natural to God: it is moſt natural to God to love, yea it were a wonder he ſhould not love. Auſtin obſerves, it is as natural for God to love, as it is for him to be and live. God is an intellectual Being, and being ſo, he muſt needs know, underſtand, and love himſelf: and God being a pure Act, he cannot ſometimes love, and ſometimes not love, but as he knows himſelf always, ſo he loves himſelf always. It is true, Gods love to the creature is not neceſſary, as it is to himſelf. God loves himſelf neceſſarily, but he loves the creatures freely and arbitrarily: but yet thus we ought to conceive of it, God being love, love being his very nature and eſſence, God loves the creatures freely indeed, but yet he loves according to the condecency, or becomingneſs of his own goodneſs. What ſo proper to Love, as to love? God is love, Bonum eſt ſui ipſius diffuſivum.and therefore he loveth us. The more good any thing is, the more diffuſive it is of it ſelf. God is good by nature and eſſence, there is no one good but God, Mat. 19.17. Creatures are good by participation, but they are not originally, eſſentially good; but the Eſſence of God is goodneſs: therefore God being goodneſs it ſelf, it is moſt agreeable to his nature to impart and communicate good to the creature.
3. The third Conſideration.The love that is in the Godhead or Divine nature in Chriſt, is the cauſe of all the love that is to be found in his humane nature. The humane nature indeed is the glaſs in which the perfections of the Divine nature do ſhine forth, but the Godhead is the ſource and ſpring of all. Gods love is moſt viſible to us in the effects of it: that God ſhould be incarnate and become man; that the Law ſhould be fulfilled for us; that the pains and torments of Hell ſhould be ſuffered and undergone for us; that our nature ſhould be carried into Heaven and filled with glory there: theſe are the effects of Divine love, and theſe effects of love are made viſible and conſpicuous in the humane nature; but the Divine nature is the principal Efficient in all theſe: For mark it, it is the Divine nature, in the perſon of the Son, which ſanctifies the humanity and aſſumes it into unity of perſon, that carries forth the humanity as to all actions and ſufferings; ſo that if theſe be demonſtrations of the higheſt love, for God to dwell in our nature, to ſee the Law fulfilled for us, to ſee the torments and pains of Hell undergone for us, to ſee Divine Juſtice ſatisfied for us, we ought to behold and contemplate the love of the Divine nature as the firſt root of theſe things; for it is the Divine nature that is the principal efficient cauſe of all. God ſo loved the world, that he gave his only begotten Son, &c. 1 Joh. 3.16. There was the love of the humanity which did concur in Chriſts laying down his life for us. That the world may know, that I love the Father, and as the Father gave me commandment, even ſo I do, Joh. 14.31. Chriſt as man loved the Father, and having received a commandment from the Father, he laid down his life for the ſheep. He was willing even as man out of love to the Father and to the ſheep, to lay down his life; but notwithſtanding this, the love that was in his Divine nature was the principal; therefore doth John ſay, Hereby we perceive the love of God, that he laid down his life for us, 1 Joh. 3.16. Therefore we ought not to terminate our thoughts, or to ſtick meerly in the conſideration of the actions and ſufferings of Chriſtman; but we ought to contemplate the love of the Divine nature in all theſe things, for it was the Godhead was the primary and principal cauſe, Habuit rationem cauſae minùs principalis & miniſtrae.and the humane nature is to be conſidered as the leſs principal cauſe, and as the ſervant to the Divinity. So that whatſoever is ſweet or amiable in Chriſt as man, conſider all his actions and ſufferings in the humane nature, and whatſoever may make him amiable in that reſpect, we ought to look to the Divine nature as the principal cauſe, and to the humanity as acted by the Divinity: the humanity is the Organ of the Divinity in all theſe things. Thus have we paſſed over the ſecond Conſideration, there are heights, and lengths, and depths, and breadths in the love of Chriſt, if we conſider the love of Chriſt diſtinctly, as it is to be found in both his natures, in his Divine and humane nature.
3. I proceed in the third place to ſpeak ſomething of the effects of Chriſts love. As the love of Chriſt hath heights, depths, lengths, and breadths, and all manner of dimenſions in it, if we conſider it in the properties of it; and as it is to be found in both his natures: ſo it hath the ſame dimenſions in it, if we conſider the effects of his love. The effects of Chriſts love are moſt admirable.
1. The firſt effect of Chriſts love is his Incarnation. O that God would give us an heart to liſten to the great Myſteries of God that are contained herein as the weight of theſe things requires; that the Word ſhould be made fleſh; that God ſhould aſſume a part of humane nature, and become true man: here are heights, breadths, lengths, Opus mirabile, opus ſingulare, inter omnia & ſuper omnia opera ſua.and depths of love indeed. Bernard calls the Incarnation of Chriſt a wonderful work, a ſingular work among all the reſt of Gods works, yea above all the reſt of his other works. The work of Incarnation is the greateſt of all the works of God, it is a greater work than the creation of Heaven and Earth; for God to make all creatures out of nothing, this is a work ſuitable to the Majeſty of God; but for God to come into the nature of his own creature after he hath made it, this is more wonderful. Quid potentius quàm conjungere Creatorem & creaturam? Creator ac Dominus omnium unus voluit eſſe mortalium: qui manens in forma Dei fecit & hominem, idem in formaſervi factus eſt homo. Leo. Non miror miracula mundi, miror Deum in utero Virginis.What greater Argument of power than to joyn the Creator and the creature in one? Phil. 2.7, 8. Made in the likeneſs of men, and found in faſhion as a man. They are melting expreſſions to any one that weighs them, and conſiders what the meaning of them is. For the God of Heaven to be made in the likeneſs of men, and to be found in faſhion as a man, this will overcome and ſwallow him up that underſtands a little what the meaning of that is, Heb. 4.15. This work of Chriſts Incarnation is a ſtupendious work, the greateſt work that ever was done, the greateſt that ever ſhall be done. The glorification of all the Saints in Heaven is not ſo much as this, for the Godhead to dwell perſonally in our nature. This was that made Cyprian to ſay, I do not wonder at the other miracles that are in the world, I wonder at this, that God ſhould be in the womb of a Virgin: that God who is incorporeal, ſhould cover himſelf with the covering of our fleſh: that he who is inviſible, ſhould after a ſort make himſelf viſible: that he who is the immortal God; ſhould become a mortal man: that he who is infinite and uncircumſcribed, ſhould take to himſelf a finite nature, theſe are wonders indeed. But that I may ſpeak a little particularly to ſhew the dimenſions of Chriſts love, to ſhew what are the heights, breadths, lengths, and depths of Chriſts love in the work of Incarnation, I ſhall propound ſeveral things. Oh let us conſider the wonders that are in this Myſtery of the Incarnation of the Son of God. The love of Chriſt in his Incarnation appears
1. That God ſhould chuſe to manifeſt his love to man this way. When God would manifeſt his love to man to the uttermoſt, he himſelf would become man. 1 Tim. 3.3. Great is the myſtery of godlineſs, God manifeſted in the fleſh. Here is the Myſtery of myſteries, the Wonder of wonders, that God ſhould take fleſh. So great was this Myſtery, that it drew the admiration of Angels; therefore the Apoſtle, after he had declared the ſum of this Myſtery, foreign.that God was manifeſted in the fleſh, he adds this, he was ſeen of Angels, or he appeared to Angels. What is the meaning of that? The meaning is, he appeared viſibly in fleſh to Angels. He was ſeen in his ſimple naked Divinity of Angels before his Incarnation; but God was never ſeen as made viſible in the fleſh, Quod Angelis viſum eſſe dicit, intelligit tale spectaculum fuiſſe quod tam novitate ſuâ, quàm praeſtantiâ Angelos in ſe converterit. Calvin. Non potuit magnificentiùs praedicari auguſta hujus myſterii majeſtas.until after the Son of God was incarnate and made man, the Angels beheld this ſight (God made viſible in fleſh) with wonder and aſtoniſhment. Whereas it is ſaid, he was ſeen of Angels: The meaning is, ſays Calvin, it was ſuch a ſpectacle to ſee God incarnate, God made viſible in fleſh, that it drew the Angels to look upon it with admiration, by reaſon of the novelty and excellency of it. And another Learned man hath this expreſſion concerning it: He was ſeen of Angels, the moſt auguſt Majeſty of this great Myſtery could not be ſet forth more magnificently than by this that it is ſaid, He was ſeen of Angels: for no doubt it was an incredible delight to the Angels to ſee God made fleſh, as appears from that Song of theirs, Luk. 2.14. Joh. 3.16. God ſo loved the world. He loved the world, and he ſo loved it. God might have loved the world, and not have ſo loved it. God might have manifeſted his love to man in ſome other way, and not ſo as to ſend his Son into the nature of man. It was great love for God to create man at firſt after his own image, and if God had confirmed man in his firſt eſtate (as the elect Angels were) ſo that man had never ſinned and fallen, this had been great love: but when man was fallen, for God to ſend his Son into the nature of man to recover man, this was greater love. This is illuſtrated by that Scripture, Heb. 2.16. Verily he took not on him the nature of Angels. It is the obſervation of a Learned man, the Apoſtle ſpeaks here of the good Angels. The good Angels we know are confirmed in grace, ſo that they never fell; but the Son of God took not on him the nature of Angels; this was an honour caſt upon poor man more than on the Angels, that the Son of God came into the nature of man, not into the nature of Angels. But here the obſervation of Calvin muſt be taken in, That the Son of God hath preferred us above the Angels, this is not to be underſtood in reſpect of the dignity or excellency of our nature, but in reſpect of our miſery. Look upon angelical nature ſimply, and that is ſuperiour to humane nature; and therefore it is ſaid of man, that he was made a little lower than the Angels. Therefore there is no cauſe (as Calvin goes on) that we ſhould glory as being ſuperiour to Angels, unleſs it be in this reſpect, that God hath ſhewed greater mercy to us, which was that we needed: ſo that the Angels themſelves have reaſon to ſtand and admire from on high, that goodneſs that is beſtowed upon poor man here on earth. However this is clear, that it is the higheſt demonſtration of Gods love, that God ſhould take the nature of man, and in this reſpect there is an honour caſt upon humane nature more than upon Angelical nature. God did not come into the nature of Angels, but into the nature of man.
2. The love of Chriſt in his Incarnation appears in this, That ſo great a perſon ſhould come into our nature: Iſa. 9.7. Ʋnto us a Son is born. But who and what is this Son? His name is Wonderful, the mighty God, the everlaſting God. He is ſo the Son, as that he is alſo the mighty God. He is ſo the Son of the everlaſting Father, as that he himſelf is alſo the everlaſting Father of all creatures. He is the Son, yet the mighty God, the everlaſting Father: therefore is it ſaid concerning him, In the beginning was the Word, the Word was with God, and the Word was God: by him all things were made, and without him was not any thing made that was made, Joh. 1.12, 13. This Son had not his exiſtence firſt of all when he took fleſh from the Virgin: he was the Son before and God before, Prov. 8.24, 25, 26. When there was no depths was I brought forth. Micah 5.2. His goings forth were from everlaſting. Now that this great perſon, this eternal perſon ſhould be incarnate, and take to himſelf a created nature in time, this ſets forth the greatneſs of his love. Si perſonam venientis intueor, non capto excellentiam Majeſtatis: ſtupent Angeli de novo videntes infra ſe, quem ſuprà ſemper adorant.Hence is that of one of the Ancients: If I behold the perſon of him who comes, I cannot comprehend the excellency of his Majeſty: the Angels are amazed to ſee him ſtooping all of a ſudden into a nature below themſelves, whom they always worſhipped and adored above. The Son of God was the object of the adoration of Angels before his Incarnation. Now that he who was known and worſhipped by the Angels in Heaven as God before his Incarnation, that he ſhould come into the nature of man, and be reputed and taken for a man, and but a man, by the generality of men; O the heights, and depths, and breadths, and lengths of this love! Iſa. 53.10. He was deſpiſed and rejected of men. Joh. 10.33. Thou being a man makeſt thy ſelf God. Here the Jews account him to be a man and but a man, who was true God as well as man. Now that ſo great a perſon ſhould come into our nature, this is another thing doth commend to us the love of Chriſt in his Incarnation.
3. The love of Chriſt in his Incarnation appears in the great condeſcenſion of that perſon who aſſumed our nature. Here we muſt inquire, wherein did the condeſcenſion of Chriſt appear in his Incarnation or in his aſſumption of our nature? I ſhall open that in ſeveral particulars.
1. In that the Son of God came into a nature ſo inferiour to his own. What compariſon is there between God and the creature? That the eternal God ſhould joyn himſelf ſo nearly to the nature of his own creature, this is admirable. This was that made Bernard ſay, When I conſider the perſon of him who comes, Dignationis magnitudinem expaveſco.I cannot comprehend the excellency of his Majeſty; when I conſider to whom he comes, I tremble at the greatneſs of his condeſcenſion. To whom was it that this great perſon came? He came to us poor men, who dwell in houſes of clay. And will God indeed dwell with men? Yea he dwells with man: The Word was made fleſh, foreign.and dwelt among us, Joh. 1.14. He pitched his Tent and Tabernacle in a part of our nature; he did not only converſe familiarly, and was ſeen among men, but he pitched his Tent and Tabernacle in a part of our nature. Without controverſie great is the myſtery of godlineſs, God manifeſted in the fleſh. God was in that very fleſh which the Son of God aſſumed. God was in that fleſh that was once ſeen here on earth, and was afterwards given as a Sacrifice for the life of the world, yea ſo in it as to dwell perſonally in it. Therefore doth the Son of God call the fleſh he aſſumed his own fleſh, Joh. 6.53. Now conſider it, what a diſproportion is there between God and our fleſh? Yet the eternal Word is made fleſh, he who was with God in the beginning, and who was God, this very Word is made fleſh, Joh. 1.14. It is a notable expreſſion one uſeth to illuſtrate this: Although it was not ſuitable to humane fleſh, according to the condition of its own nature, to be united to God in the unity of perſon; yet this was becoming God, in the infinite excellency of his own goodneſs. It was nothing but infinite goodneſs could move God to condeſcend ſo low as to take a part of our fleſh, and cloath himſelf with it.
2. The condeſcenſion of Chriſt in his Incarnation appears in this, in that the Son of God took a part of our nature, after humane nature had been infected, and when the whole maſs of humane nature lay infected with original ſin. Let none miſtake here, that part of humane nature which was united to the perſon of the Son of God, had no taint or pollution of ſin in it; but thus we ought to conceive of it: The maſs of humane nature out of which this part or particle of humane nature was taken, was infected with original ſin, and in the ſame moment that the Word, the ſecond perſon in Trinity, joyned himſelf to our nature, that part or parcel of humane nature that was joyned to his perſon, was ſanctified by the Holy Ghoſt; ſo that in the ſame moment or inſtant the union was made, that part of humane nature which was aſſumed was ſanctified by the Holy Ghoſt: neither was it ſanctified before aſſumed, nor aſſumed before ſanctified, but both were done in the ſame inſtant: as ſoon as there was fleſh, ſo ſoon was it the fleſh of the Word. We muſt not ſuppoſe any inſtant of time, when that part of humane nature that was joyned to the Son of God, ſhould have a ſubſiſtence of its own before it was united to his perſon: no, but at the ſame time it was fleſh, foreign.at the ſame time it was the fleſh of the Word: but this is that which commends the love of Chriſt, and his great condeſcenſion, that he ſhould take part of our nature, when the whole maſs of it lay under the contagion of original ſin. God who was Purity and Holineſs it ſelf, might juſtly have loathed and abhorred ſuch impurity as ours, he might juſtly have diſdained to have ſought out a habitation for himſelf among ſuch polluted creatures. None of the children of Adam was exempt and free from the contagion of original ſin, no not the Virgin her ſelf, who was the Mother of our Lord: now that God ſhould ſeek out and prepare for himſelf a habitation out of ſuch an impure ſink as our nature was, by reaſon of ſin, this is that which greatly commends the love and condeſcenſion of the Son of God.
3. The greatneſs of Chriſts love in his Incarnation with reſpect to his condeſcenſion appears in this, in that he took our nature together with its infirmities: He was in all things made like to us, ſin only excepted. The Son of God did not only take fleſh, but he took paſſible mortal fleſh, ſuch a nature as was ſubject to ſuffering and death, this was a great commendation of his love. For we muſt know the Divinity inhabiting in Chriſts humane nature, could have prevented all ſuffering and death: the Godhead which was perſonally united to the humane nature, could have made the humane nature impaſſible and above ſuffering. Therefore it is obſerved by a Learned man: It was by the good pleaſure of the Divine will, Beneplacito Divinae voluntatis permittebatur carni pati & operari quae propria.that it was permitted to the humanity to do and ſuffer the things which were proper to it ſelf. The great end why the Son of God aſſumed our nature was, that he might ſatisfie for the ſins of men. Now one is then ſaid to ſatisfie for the offence of another, when he takes upon himſelf the puniſhment that is due for ſuch offences: now ſuffering and death was the puniſhment due for ſin. By one man ſin entred into the world, and death by ſin, Rom. 5. Therefore the Son of God out of his great love to us was not only willing to take our nature, but alſo the infirmities of our nature: Iſa. 53.4. He hath born our griefs, foreign.and carried our ſorrows. That which was not aſſumed was not healed; if Chriſt had not born our infirmities, our infirmities had not been healed.
4. The greatneſs of Chriſts condeſcenſion in his Incarnation appears in this, in that he ſuffered the glory of his Divinity to be hid and veiled for a time in our nature, after he had aſſumed it. This is that which the Scripture calls his emptying himſelf, foreign.Phil. 2.7. We read it, He made himſelf of no reputation; in the Original it is, He emptied himſelf. How did Chriſt empty himſelf? The former words compared with thoſe that follow do acquaint us, He was in the form of God. Now that he that was in the form of God, ſhould take upon him the form of a ſervant, ſhould be made in the likeneſs of men, and was found in faſhion as a man, there was his emptying himſelf. He might always have continued in the form of God only, without taking to himſelf the form of a ſervant; or if he will take the form of a ſervant, he might preſently and immediately ſhew forth the glory of his Divinity in that humane nature which he aſſumes; but this he doth not do: he is made in the ſimilitude of man, and found in faſhion as a man: that is, as Auſtin expounds it, Habitu inventus eſt ut ſimplex homo.he was found in faſhion, habit, and appearance as a meer man. He did for a time keep in and hide the glory of his Divinity, and did not diſplay the brightneſs of it, as he might have done. Non potuit Chriſtus abdicare ſe Divinitate, ſed eam occultam tenuit.It was not poſſible for the Son of God to diveſt himſelf of his Divinity, but he hid his Divinity and kept it ſecret. The Son of God, when incarnate and become man, when he was in the form of a ſervant, did not ceaſe to be the Son of God and true God; but for as much as the Divinity lying hid in that fleſh of his, did not manifeſt it ſelf preſently, nor at all times, nor in all things, nor ſo clearly nor perfectly as afterwards; therefore he is ſaid to empty himſelf, as Zanchy obſerves, therefore our Tranſlation renders it, He made himſelf of no reputation. He did not obtain that reputation of the generality of men, as to be thought to be what he was: he was in the form of God, true God, equal with the Father, but taking upon him the form of a ſervant; being found in faſhion as a man, he was called the Carpenters Son, and owned by the generality of men as no other but the Son of Joſeph and Mary. Look as the light and glory of the Sun is hid and veiled by ſome dark cloud interpoſing; ſo the humanity was as a cloud that veiled his Divinity: the Divinity repreſſing and keeping in its own rays from breaking forth ſo illuſtriouſly. In the time of his humiliation, when the Lord Jeſus did but let forth ſome beams of his Divinity in his Transfiguration, the Evangeliſt tells us, That his face did ſhine as the Sun, and his raiment was white as the light, Mat. 17.20. Now he that appeared in that glory at one time, might have appeared ſo always if he pleaſed. This ſight was ſo glorious, that the Diſciples who were with him could not behold it long, but they fell upon their face and were ſore afraid. This is an argument that he contained and kept in the beams of his glory at other times. It is true, the Lord Jeſus did upon occaſion let forth the glory of his Divinity in his Miracles, and otherwiſe, and thoſe who were ſpiritually illuminated and had familiar converſe with him, beheld his glory as the glory of the only begotten Son of God, Joh. 1.14. But they were but a few in compariſon, that had this knowledge in the days of his fleſh here on earth. The Son of God did ſo far contain and keep in his glory, that it may be truly ſaid he made himſelf of no reputation, that is, he was not ſeen and acknowledged to be what indeed he was, by the generality of men. Hence are theſe expreſſions of the Prophet, Iſa. 53.2. He hath no form nor comelineſs: and when we ſhall ſee him, there is no beauty that we ſhould deſire him. Now this is a great Argument of the condeſcenſion of the Lord Jeſus, that when he might have let forth the glory of his Divinity in ſuch a way, that he might have convinced all men, that he was true God; yet he was pleaſed ſo far to repreſs and keep in his own glory, that he might accompliſh the work of his Mediatorſhip, and thereby our Salvation. If he had not hid and kept in as it were the glory of his Divinity, he could not have ſuffered and dyed; and if he had not ſuffered and dyed, what had become of our Salvation? The day is coming when the Lord Jeſus ſhall appear in the glory of his Divinity in the humane nature he hath aſſumed, ſo as that he ſhall be acknowledged to be God by all creatures: Phil. 2.11. Every tongue ſhall confeſs that Jeſus Chriſt is Lord to the glory of God the Father. How is this, to the glory of God the Father? Why, thus we ought to conceive of it: When Chriſt ſhall come to Judgment, he ſhall come in the glory of his Father, Mat. 16.27. The glory of the Son and the Father is but one and the ſame glory; the Divinity of the Son and the Father is one and the ſame: therefore when the Son comes in the glory of the Father, he ſhall come in the glory of his own and his Fathers Divinity. What is it to appear in the Divinity of himſelf and Father? What is it for the Son to come in the glory of his own and the Fathers Divinity? Certainly, it is to manifeſt the glory of his Divinity in and by the humane nature aſſumed; there ſhall be ſo clear a manifeſtation of God in the perſon of the Son, when he comes to Judgment, that all men ſhall know that Jeſus Chriſt is true God as well as true Man. Now that which Chriſt will certainly do when he comes to Judgment, viz. he will manifeſt the glory of his Divinity to all men in and by the humane nature aſſumed, he could have done, if he had pleaſed, whilſt he was on earth; but here lay the greatneſs of his condeſcenſion, That he was pleaſed to hide and keep ſecret in a great meaſure the glory of his Divinity, that he might accompliſh the work of our Salvation. And here we may cry out with the Apoſtle, Oh the heights, &c. Behold, ſtand and wonder at this love! Man out of the pride of his heart will be as God (Ye ſhall be as Gods, Gen. 3.5.) God out of the greatneſs of his love will become man: and though he continues to be God ſtill when he is become man too; yet ſuch is the humility of God incarnate, that he is content to lay aſide the glory of his Divinity, that he might exalt man that laboured to dethrone and depreſs him. Should not this love overcome us? Oh what dull and ſtupid hearts have we, that theſe wonders do not affect us!
The end of the third Sermon.