Sermon Concerning the Divinity and Incarnation of our Blessed Savior, Sermon 4
SERMON IV. Concerning the Incarnation of CHRIST.
Preached in the Church of St. Lawrence Jewry, December 28. 1680.
JOHN I. 14.
The Word was made fleſh, &c.
THE third and laſt thing which I propoſed upon this Argument of the Incarnation of the Son of God was,III. to give ſome account of this Diſpenſation, and to ſhew that the Wiſdom of God thought fit thus to order things, in great condeſcenſion to the weakneſs and common prejudices of Mankind: And that when all things are duly weigh'd and conſider'd it will appear much more for our comfort and advantuge, than any other way which the wiſdom of men would have been moſt apt to deviſe and pitch upon.
And it is the more neceſſary to give ſome account of this matter, becauſe after all that hath hitherto been ſaid in anſwer to the Objections againſt it, it may ſtill ſeem very ſtrange to a conſidering man that God, who could without all this circumſtance and condeſcenſion have done the buſineſs for which his Son came into the World and appear'd in our Nature, that is, could have given the ſame Laws to Mankind, and have offer'd to us the forgiveneſs of our Sins and eternal Life upon our Repentance for Sins paſt, and a ſincere endeavour of obedience for the future: I ſay, that notwithſtanding this, he ſhould yet make choice of this way for the Redemption and Recovery of fallen Man, by ſending his Son in our Nature, to accompliſh this Deſign.
And in the handling of this Argument I ſhall, as I ſaid before, all along take the expreſs declarations, or at leaſt the pregnant intimations of Scripture for my ground and guide: It being always ſafeſt to take the Reaſons of the Divine counſels and actions from God himſelf: And in the
Firſt place, I make no manner of doubt to ſay, that it would be a great preſumption and boldneſs in any man to affirm that the infinite Wiſdom of God could not have brought about the Salvation of Men by any other way, than by this very way in which he hath done it. For why ſhould we take upon us to ſet limits to infinite Wiſdom, and pretend to know the utmoſt extent of it? But ſince God hath been pleaſed to pitch upon this Way rather than any other, this ſurely ought to be reaſon enough to ſatisfie us of the peculiar wiſdom and fitneſs of it, whether the particular Reaſons of it appear to us or not.
And yet it cannot be denied to be a very noble Argument, and well worthy our conſideration, to enquire into the Reaſons of this diſpenſation, and to aſſign them particularly, if we can. For I look upon Myſteries and Miracles in Religion to be much of the ſame nature, and that a great Reverence is due to both where they are certain, and neceſſary in the Nature and Reaſon of the thing: But neither of them are eaſily to be admitted without neceſſity, and very good evidence.
Secondly, I conſider in the next place that in the ſeveral Revelations which God hath made of himſelf to Mankind, he hath with great condeſcenſion accommodated himſelf, both as to manner and degree of them, to the condition, and capacity, and other circumſtances of the Perſons and People to whom they were made.
Particularly we find that the Diſpenſation of God towards the Jewiſh Nation was full of condeſcenſion to the temper, and prejudices, and other circumſtances of that People. For the Religion and Laws which God gave them were far from being the beſt and moſt perfect in themſelves; in which ſenſe ſome underſtand that Paſſage in the Prophet Ezekiel, where it is ſaid that God gave them Statutes which were not good, that is, very imperfect in compariſon of what he could and would have given them, had they been capable of them; and yet ſuch as were very well ſuited and fitted to their preſent capacity and circumſtances.
Thirdly, I obſerve yet further; That though the Chriſtian Religion, as to the main and ſubſtance of it, be a moſt perfect Inſtitution, being the Law of Nature reviv'd and perfected; yet upon a due conſideration of things it cannot be denied that the manner and circumſtances of this Diſpenſation are full of condeſcenſion to the weakneſs of mankind and very much accommodated to the moſt common and deeply radicated Prejudices of Men concerning God and Religion; and peculiarly fitted to remove and root them out of the minds of men, by ſubſtituting ſomething in the place of them of as near a compliance with them as was conſiſtent with the Honour of Almighty God, and the great Deſign of the Chriſtian Religion.
It is not eaſie to give a certain account of the true Original of ſome Notions and Prejudices concerning God and Religion which have generally obtained in the World, in that variety of Religions, and the different ways of Worſhip and Superſtition which have been in ſeveral Nations of the Earth: But in Hiſtory and Fact this is certain, that ſome Notions, and thoſe very groſs and erroneous, did almoſt univerſally prevail even among thoſe who did extremely differ in the particular Forms and Modes of their Superſtition.
And though ſome of theſe were much more tolerable than others, yet God ſeems to have had great conſideration of ſome very weak and groſs apprehenſions of Mankind concerning Religion. And, as in ſome of the Laws given by Moſes God was pleaſed particularly to conſider the hardneſs of the hearts of that People; ſo he ſeems likewiſe to have very much ſuited the Diſpenſation of the Goſpel and the Method of our Salvation, by the Incarnation and Sufferings of his Son, to the common Prejudices of Mankind; eſpecially of the Heathen World, whoſe minds were leſs prepared for this Diſpenſation than the Jews, if we conſider the Light and advantages which the Jewiſh Nation had above the Gentile World: That ſo by this Means and Method he might wean them by degrees from their groſs conceptions of things, and rectify more eaſily their wrong apprehenſions by gratifying them in ſome meaſure, and in a gracious compliance with our weakneſs by bending and accommodating the way and Method of our Salvation to our weak Capacity and imperfect Conceptions of things.
Fourthly, And that God hath done this in the Diſpenſation of the Goſpel will I think very plainly appear in the following Inſtances; in moſt of which I ſhall be very brief, and only inſiſt ſomewhat more largely upon the laſt of them.
1ſt. The World was much given to admire Myſteries in Religion. The Jews had theirs; ſeveral of which by God's own appointment were reſerv'd and kept ſecret in a great meaſure from the People; others were added by the Superſtition of after Ages, and held in equal or rather greater Veneration than the former: And the Heathen likewiſe had theirs; the Devil always affecting to imitate God ſo far as ſerved his wicked and malicious deſign of ſeducing Mankind into Idolatry and the Worſhip of himſelf: And therefore the Scripture always ſpeaks of the Heathen Idolatry as the Worſhip of Devils, and not of God: So that almoſt every Nation had their peculiar and celebrated Myſteries; moſt of which were either very odd and phantaſtical, or very lewd and impure, or very inhuman and cruel, and every way unworthy of the Deity.
But the great Myſtery of the Chriſtian Religion, the Incarnation of the Son of God; or, as the Apoſtle calls it, God manifeſted in the fleſh; was ſuch a Myſtery, as for the greatneſs and wonderfulneſs, for the infinite mercy and condeſcenſion of it, did obſcure and ſwallow up all other Myſteries. For which reaſon the Apoſtle, in alluſion to the Heathen Myſteries and in contempt of them, ſpeaking of the great Myſtery of the Chriſtian Religion ſays,1 Tim. 3. 16. without controverſy great is the Myſtery of Godlineſs, God was manifeſted in the fleſh, &c. Since the World had ſuch an admiration for Myſteries, he inſtanceth in that which was a Myſtery indeed; a Myſtery beyond all diſpute, and beyond all compariſon.
2dly. There was likewiſe a great inclination in Mankind to the Worſhip of a viſible and ſenſible Deity: And this was a main Root and Source of the various Idolatries in the Heathen World. Now to take Men off from this, God was pleaſed to appear in our Nature; that they who were ſo fond of a viſible Deity might have one to whom they might pay Divine Worſhip without danger of Idolatry, and without injury to the Divine Nature: even a true and natural Image of God the Father, the Fountain of the Deity; or, as the Apoſtle to the Hebrews deſcribes the Son of God, the reſplendency or brightneſs of his Fathers Glory, Heb. 1. 2.and the expreſs Character or Image of his Perſon.
3dly. Another Notion which had generally obtained among Mankind, was concerning the Expiation of the Sins of men and appeaſing the offended Deity by Sacrifice, upon which they ſuppoſed the puniſhment due to the Sinner was transferred, to exempt him from it: Eſpecially by the Sacrifices of Men, which had almoſt univerſally prevailed in the Gentile World.
And this Notion of the Expiation of Sin, by Sacrifices of one kind or other, ſeems to have obtained very early in the World, and among all other ways of Divine Worſhip to have found the moſt univerſal reception in all Times and Places. And indeed a great part of the Jewiſh Religion and Worſhip was a plain Condeſcenſion to the general apprehenſions of men concerning this way of appeaſing the Deity by Sacrifice: And the greateſt part of the Pagan Religion and Worſhip was likewiſe founded upon the ſame Notion and Opinion, which becauſe it was ſo univerſal ſeems to have had its Original from the firſt Parents of Mankind; either immediately after the Creation, or after the Flood; and from thence, I mean as to the ſubſtance of this Notion to have been derived and propagated to all their Poſterity.
And with this general Notion of Mankind, whatever the ground and foundation of it might be, God was pleaſed ſo far to comply as once for all to have a general Atonement made for the Sins of all Mankind by the Sacrifice of his only Son, whom his wiſe Providence did permit by wicked hands to be crucified and ſlain. But I ſhall not at preſent inſiſt any further upon this; which requires a particular Diſcourſe by it ſelf, and may by God's aſſiſtance in due time have it.
4thly. Another very common Notion and very rife in the the Heathen World, and a great Source of their Idolatry, was their Apotheoſes or Canonizing of famous and eminent Perſons, who in their Life time had done great things and ſome way or other been great Benefactors to Mankind, by advancing them after their Death to the Dignity of an inferiour kind of Gods fit to be worſhip'd by men here on Earth, and to have their Prayers and Supplications addreſs'd to them as proper and powerful Mediators and Interceſſors for them with the Superiour Gods: To theſe they gave the Titles of Hero's and Semidei, that is, half Gods; though the Notion of a Being that is juſt half-infinite ſeems to me very hard to be conceiv'd and defin'd.
Now to take men off from this kind of Idolatry, and to put an end to it, behold One in our Nature exalted to the right hand of the Majeſty on high; to be worſhipped by Men and Angels: One that was the truly Great Benefactor of mankind: One that was dead, and is alive again, and lives for evermore, to make interceſſion for us.
5thly. To give but one Inſtance more, which I have already intimated: The World was mightily bent upon addreſſing their requeſts and ſupplications, not to the Deity immediately, becauſe their Superſtition thought that too great a preſumption, but by ſome Mediators between the Gods and them, who might with advantage in this humble manner preſent their Requeſts ſo as to find acceptance. To this end they made uſe of the Daemons or Angels, and of their Hero's, or Deifyed Men whom I mentioned before, by whom they put up their Prayers to the Supreme Gods, hoping by their Interceſſion, and Patronage of their Cauſe, to obtain a gracious anſwer of them.
In a gracious compliance with this common apprehenſion, and thereby more eaſily and effectually to extirpate this ſort of Idolatry, which had been ſo long, and ſo generally practiſed in the World, God was pleaſed to conſtitute and appoint One in our Nature to be a perpetual Advocate and Interceſſor in Heaven for us, to offer up our Prayers to God his Father, and to obtain mercy for us and grace to help in time of need.
And for ever to take us off from all other Mediators, 1 Tim. 2. 5.we are expreſsly told in Scripture that as there is but one God to whom we are to pray, ſo there is but one Mediator between God and men, the Man Chriſt Jeſus, by whom we are to offer up our Prayers to God: And that we need not look out for any other, ſince the Apoſtle to the Hebrews tells us,Heb. 7. 25. that he is able to ſave to the uttermoſt all thoſe that come to God by him, ſeeing he lives for ever to make interceſſion for us.
And for this reaſon the Church of Rome is altogether inexcuſable in this Point, for introducing more Mediators and Interceſſors, more Patrons and Advocates in Heaven for us: And this not only without any neceſſity, for who can add any vertue and efficacy to the powerful and prevalent interceſſion of the Son of God? but likewiſe in direct contradiction to the expreſs Conſtitution and appointment of God himſelf, who ſays there is but one Mediator between God and men, and they ſay there ought to be many more, not only the B. Virgin, but all the Saints and Angels in Heaven. Beſides that by this very thing they revive one notorious Piece of the old Pagan Idolatry, which God ſo plainly deſign'd to extinguiſh by appointing One only Mediator between God and Men.
By this Condeſcenſion likewiſe God hath given us the comfortable aſſurance of a moſt powerful and a perpetual Interceſſor at the right hand of God in our behalf. For if we conſider Chriſt as Man and of the ſame Nature with us, bone of our bone, and fleſh of our fleſh, ſo very nearly allied and related to us, we may eaſily believe that he hath a moſt tender care and concernment for us: That he ſincerely wiſheth our happineſs, and will by all means ſeek to procure it, if we our ſelves by our own willful obſtinacy do not hinder it, and reſiſt the kindneſs and the counſel of God againſt our ſelves: For if we be reſolv'd to continue impenitent, there is no help for us; we muſt die in our Sins, and Salvation it ſelf cannot ſave us.
But to proceed; it cannot ſurely but be matter of greateſt conſolation to us, that the Man Chriſt Jeſus who is now ſo highly exalted at the right hand of God, and who hath all power in Heaven and Earth committed to him, is our Patron and Advocate in Heaven to plead our Cauſe with God: Since we cannot but think, that He who was pleaſed to become Brother to us all does bear a true affection and good will to us: And that He who aſſumed our Nature will heartily eſpouſe our Cauſe, and plead it powerfully for us; and will with all poſſible advantage recommend our Petitions and Requeſts to God.
But then if we conſider further, that He did not only take our Nature, but likewiſe took our infirmities and bore them many years, in which he had long and continual experience of the ſaddeſt ſufferings to which human Nature is ſubject in this World, and was tempted in all things like as we are: This gives us ſtill greater aſſurance that he who ſuffer'd and was tempted himſelf cannot but be touched with a lively ſenſe of our infirmities, and muſt have learn'd by his own Sufferings to compaſſionate ours, and to be ready to ſuccour us when we are tempted, and to afford us grace and help ſuitable to all our wants and infirmities: For nothing gives us ſo juſt a ſenſe of the Sufferings of others as the remembrance of our own, and the bitter experience of the like Sufferings and Temptations in our ſelves.
And this the Apoſtle to the Hebrews doth very particularly inſiſt upon as matter of greateſt comfort and encouragement to us, that the Son of God did not only aſſume our Nature, but was made in all things like unto us, and during his abode here upon Earth did ſuffer and was tempted like as we are: For verily, ſays the Apoſtle, Heb. 2. 16, 17, 18.he took not on him the nature of Angels, but of the ſeed of Abraham: Wherefore 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: For in that he himſelf ſuffered being tempted, he is able to ſuccour them that are tempted.
And again exhorting the Jews who were newly converted to Chriſtianity to continue ſtedfact in their Profeſſion, notwithſtanding all the ſufferings to which upon that account they were expoſed; he comforts them with this conſideration, that we have at the right hand of God ſo powerful an Advocate and Interceſſor for us as the Son of God, who is ſenſible of our Caſe, having ſuffered the ſame things Himſelf, and therefore we cannot doubt of his compaſſion to us and readineſs to ſupport us in the like Sufferings:Heb. 4. 14, 15, 16. Seeing then, ſays he, that we have a great High Prieſt that is paſſed into the Heavens, Jeſus the Son of God, let us hold faſt our Profeſſion: For 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, yet without Sin: From whence he concludes, that having ſuch an Interceſſor we may with great confidence and aſſurance addreſs our Supplications to God for his mercy and help in all our wants and weakneſs, to ſupply the one, and to aſſiſt the other: Let us therefore, ſays he, come boldly to the throne of Grace, that we may obtain mercy and find grace to help in time of need, foreign grace for ſeaſonable relief.
So that our B. Saviour and Redeemer, now that he is advanced to Heaven and exalted to the right hand of God, is not unmindful of us in this height of his Glory and Greatneſs; but with the tendereſt affection and compaſſion to Mankind doth ſtill proſecute the Deſign of our Salvation; and in vertue of his meritorious Obedience and Sufferings, which he preſents to God continually, he offers up our Prayers to Him, and pleads our Cauſe with Him, and repreſents to Him all our wants and neceſſities, and procures for us a favourable anſwer of our Prayers, and ſupplies of grace and ſtrength proportionable to our temptations and infirmities.
And thus, by vertue of this prevalent interceſſion of his with God for us, our Sins are forgiven, and our Wants ſupplied, and our Requeſts granted, and the gracious aſſiſtance and ſupports of God's H. Spirit are ſeaſonably afforded to us, and we are kept by the mighty power of God through Faith unto Salvation: In a word, all thoſe Bleſſings and Benefits are procured for us by his Interceſſion in Heaven, which he purchaſed for us by his Blood upon Earth.
So that in this Method of our Salvation, beſides many other gracious Condeſcenſions which God hath made to the weakneſs and prejudices of Mankind, our B. Saviour hath perfectly ſupplied the two great Wants concerning which Mankind was at ſo great a loſs before, namely the Want of an effectual Expiatory Sacrifice for Sin upon Earth, and of a prevalent Mediator and Interceſſor with God in Heaven.
And he hath, in great Goodneſs and Condeſcenſion to our inveterate Prejudices concerning theſe things, taken effectual care fully to ſupply both theſe Wants; having appeared in the end of the World to take away Sin by the Sacrifice of himſelf; and in vertue of that Sacrifice appearing now in Heaven in the preſence of God for us, he is become our perpetual Advocate and a moſt prevalent Interceſſor with God in our behalf.
For inſtead of the various and endleſs Sacrifices of the Jews and Heathen, the Son of God hath by one Sacrifice for Sins perfected for ever them that are ſanctified: And inſtead of the Mediation of Daemons and Hero's, to offer up our Prayers to God, which were the Interceſſors made uſe of among the Heathen, we have one Mediator between God and men, appointed by God himſelf, even the Son of God, who is entred into Heaven it ſelf, there to appear in the preſence of God for us: And to aſſure us that he commiſerates our Caſe and hath a true and tender ſenſe of our infirmities and ſufferings, the very manner of his Interceſſion for us, as the Scripture repreſents it to us, is a plain Demonſtration of the thing: For he intercedes for us in Heaven by repreſenting to God his Father his ſufferings upon Earth; and pleading them in our behalf: So that the very Argument which he uſeth to God for us cannot but ſtir up compaſſion in Him towards us, and whilſt he repreſents his Own ſufferings in our behalf, we cannot think that he is unmindful and inſenſible of Ours.
You ſee then that in this Diſpenſation of God for our Salvation, by ſending his Son in our Nature, things are not only ſuited in great condeſcenſion to our apprehenſions, but are likewiſe in great compaſſion to us every way fitted for our comfort and encouragement. God hath made him our great Patron and Advocate who was our Sacrifice and Propitiation. And ſurely we have all the reaſon in the World to believe that he who in the days of his fleſh humbled himſelf and became obedient to the death for our ſakes, will be ready to do us all good offices now that he is advanced to the right hand of God; that he who dyed for us upon Earth, now that he lives again will make interceſſion for us in Heaven and perfect that Salvation which he purchaſed for us upon the Croſs.
And therefore we find in Scripture that as the purchaſing of our Salvation is aſcribed to the Death and Sufferings of Chriſt, ſo the perfecting of it is attributed to his Interceſſion for us at the right hand of his Father: Wherefore, ſays the Apoſtle to the Hebrews, he is able to ſave to the uttermoſt all thoſe that come to God by him, ſeeing he liveth for ever to make interceſſion for us: He dyed once to purchaſe theſe benefits, but he lives for ever to procure them for us, and to apply them to us: And now that he is in Heaven, he is as intent upon our Concernments and lays our Happineſs as much to heart as when he dwelt here among us on Earth, and poured out his Blood a Sacrifice for Sin upon the Croſs: And that when he lived here below he ſuffer'd and was tempted as we are, this very conſideration gives us the greateſt aſſurance poſſible that he is ſtill touched with the feeling of our infirmities and hath a lively ſenſe of our Sufferings; and conſequently, that he doth compaſſionate our Caſe and will uſe all his power and intereſt for our advantage, for our ſeaſonable ſupport and ſuccour in all our trials and ſufferings. But beſides the wonderful Gondeſcenſion of this Diſpenſation, there is likewiſe in the
Fifth and laſt place, a great Congruity and fitneſs in the thing it ſelf; and this Method of our Salvation which the Wiſdom of God hath pitched upon is in many other reſpects very much for our real benefit and comfort. For by this means we have a perfect and familiar Example of holineſs and obedience in our own Nature, by which we plainly ſee that God requires nothing of us, but what he himself when he ſubmitted to become Man did think fit to do: For being made of a Woman, he was of neceſſity made under the Law, and by aſſuming human Nature he became naturally ſubject to the Laws and conditions of his Being.
And here likewiſe is a proviſion made for the Expiation and Forgiveneſs of our Sins, in a way not only very honourable to the Juſtice of God and the Authority of his Laws, but likewiſe very effectual to diſcountenance Sin and to deter men from it; ſince God did not think fit to forgive the Sins of men without great Sufferings and that in our Nature: For though God was willing to ſave the Sinner, yet rather than encouragement ſhould be given to Sin by letting it go unpuniſh'd, he was contented to give up the dearly beloved of his Soul to be a Sarcifice and Propitiation for the Sins of the whole World.
By the ſame means alſo we have a moſt powerful Antidote againſt the fear of Suffering, and particularly againſt the fear of Death one of the greateſt ſlaveries of human Nature: So alſo the Apoſtle to the Hebrews tells us,Heb. 2. 14, 15. that for this cauſe Chriſt himſelf alſo took part of fleſh and blood, that by Death he might deſtroy him that had the power of Death, that is the Devil; and might deliver thoſe who through fear of Death were all their life-time ſubject to bondage.
Again, we have hereby full aſſurance of a bleſſed Immortality in another Life, becauſe in our Nature Death and all the Powers of Darkneſs were baffled and overcome. The Death of Chriſt, which could not have been without his Incarnation; and ſo likewiſe his Reſurrection from the dead and his Aſcenſion into Heaven, are ſenſible Demonſtrations to all Mankind of a bleſſed Immortality after Death; which is the moſt powerful motive in the world to Obedience and a holy Life.
And laſtly, we may upon this account promiſe to our ſelves a fair and equal Trial at the Judgment of the great Day, becauſe we ſhall then be judged by a Man like our ſelves. Our Saviour and Judge himself hath told us, that for this reaſon God hath committed all Judgment to the Son, Joh. 5. 22, 27.becauſe he is the Son of man. And this in human Judgments is accounted a great Privilege, to be judged by thoſe who are of the ſame Rank and condition with our ſelves, and who are likely to underſtand beſt and moſt carefully to examine and conſider all our circumſtances, and to render our Caſe as if it were their own.
So equitably doth God deal with us, that we ſhall be acquitted or condemned by ſuch a Judge as according to human meaſures we our ſelves ſhould have choſen; by One in our own Nature who was made in all things like unto us, that only excepted which would have rendered him incapable of being our Judge, becauſe it would have made him a Criminal like our ſelves. And therefore the Apoſtle offers this as a firm ground of aſſurance to us that God will judge the World in Righteouſneſs, becauſe this Judgment ſhall be adminiſtred by a Man like our ſelves; He hath, ſaith he, appointed a Day wherein be will Judge the World in Righteouſneſs, by that Man whom be bath ordained, &c.
I ſhall now only make a practical Inference or two from what hath been delivered upon this Argument and ſo conclude this whole Diſcourſe.
Firſt, The ſerious conſideration of what hath been ſaid concerning the Incarnation of our B. Saviour ſhould effectually prevail with us to comply with the great End and Deſign of the Son of God's becoming Man and dwelling amongſt us, and of his doing and ſuffering all thoſe things which are recorded of him in the Hiſtory of his Life and Death written by the H. Evangeliſts: I ſay, the conſideration hereof ſhould perſuade us all to comply with the great Deſign of all this, which is the Reformation of Mankind and the Recovery of us out of that ſinful and miſerable eſtate into which we were fallen: Becauſe the Salvation which the Son of God hath purchaſed for us, and which he offers to us by the Goſpel, is not to be accompliſhed and brought about any other way than by our forſaking our Sins and reforming our Lives. The Grace of God, which hath appeared to all men and brings Salvation, will not make us partakers of it in any other way, nor by any other means, than by teaching us to deny ungodlineſs and worldly luſts, and to live ſoberly and righteouſly, and godly in this preſent World. God ſent his Son Jeſus to bleſs us, by turning us away every one from his iniquities; and unleſs this change be effectually wrought in us, we are utterly incapable of all the Bleſſings of the Goſpel of Chriſt. All that He hath done for us without us will avail us nothing, unleſs we be inwardly transformed and renewed in the ſpirit of our minds; unleſs we become new Creatures, unleſs we make it the continual and ſincere endeavour of our lives to keep the commandments of God.
For the Scripture is moſt expreſs and poſitive in this matter; That without Holineſs no man ſhall ſee the Lord: Heb. 12. 14.That every man that hath this hope in Him, 1 Joh. 3. 3.that is, in Chriſt to be ſaved by Him, muſt purifie himſelf even as be is pure. We do not rightly and truly believe that Jeſus Chriſt came into the World to ſave Sinners, if we be not alſo thoroughly convinced that it is as neceſſary for us to leave our Sins, as to believe this moſt faithful and credible Saying.
The Obedience and Sufferings of our B. Saviour are indeed accounted to us for Righteouſneſs, and will moſt certainly redound to our unſpeakable benefit and advantage upon our performance of the Condition which the Goſpel doth require on our Part, namely, that every man that names the Name of Chriſt depart from iniquity: And the Grace of God's H. Spirit is ready to enable us to perform this Condition, if we earneſtly ask it, and do ſincerely co-operate with it: Provided we do what we can on our part, God will not be wanting to us on His. But if we receive the Grace of God in vain, and take no care to perform the Condition, and do neglect to implore the Grace and aſſiſtance of God's H. Spirit to that purpoſe, we have none to blame but our ſelves; becauſe it is then wholly our own fault if we fall ſhort of that Happineſs which Chriſt hath purchaſed, and promiſed to us upon ſuch eaſie and reaſonable Conditians as the Goſpel propoſeth.
But I no where find that God hath promiſed to force Happineſs upon the negligent, and a reward upon the wicked and ſlothful Servant: A gift may be given for nothing, but ſurely a Reward does in the very nature of it always ſuppoſe ſome Service. None but a righteous man is capable of a righteous mans Reward: And St. John hath ſufficiently cautioned us not to think our ſelves Righteous unleſs we be doers of righteouſneſs: 1 Joh. 3. 7.Little children, ſays he, let no man deceive you, he that doth righteouſneſs is righteous, even as He is righteous. This is ſo very plain a Text, that if men were not either very eaſie to be deceived by others, or very willing to deceive themſelves, they could not poſſibly miſtake the meaning of it: And therefore I will repeat it once more, Little children, let no man deceive you; he that doth righteouſneſs is righteous even as He is righteous.
Secondly, The other Inference which I would make from the precedent Diſcourſe is this, That with all poſſible thankfulneſs we ſhould acknowledge and adore the wonderful Goodneſs and Condeſcenſion of Almighty God in ſending his only begotten Son into the World in our Nature, to be made fleſh, and to dwell amongſt us in order to our Recovery and Salvation: A Method and Diſpenſation not only full of mercy and goodneſs, but of great Condeſcenſion to our meanneſs, and of mighty vertue and efficacy for our Redemption and Deliverance from the Guilt and Dominion of Sin; and upon all accounts every way ſo much for our benefit and advantage. So that well may we ſay with St. Paul, This is a faithful Saying, foreign a credible Word, and worthy of all acceptation, that is, fit to be embraced and entertained with all poſſible Joy and thankfulneſs, That Jeſus Chriſt came into the World to ſave Sinners.
What an everlaſting Fountain of the moſt invaluable Bleſſings and Benefits to Mankind is the Incarnation of the Son of God? His vouchſafing to aſſume our Nature, and to reſide and converſe ſo long with us? And what are we, that the eternal and only begotten Son of God ſhould condeſcend to do all this for us? That the High and Glorious Majeſty of Heaven ſhould ſtoop down to the Earth, and be contented to be clothed with Miſery and Mortality? That He ſhould ſubmit to ſo poor and low a Condition, to ſuch dreadful and diſgraceful Sufferings for our ſakes? For what are We? vile and deſpicable Creatures, guilty and unworthy, Offenders and Apoſtates, Enemies and Rebels. Bleſſed God! how great is thy Goodneſs? how infinite are thy tender Mercies and Compaſſions to Mankind? That thou ſhould'ſt regard us whilſt we neglected thee, and remember us in our low condition when we had forgotten thee days without number, and ſhouldſt take ſuch pity on us when we ſhewed none to our ſelves; and whilſt we were thy declared and implacable Enemies ſhould'ſt expreſs more kindneſs and good will to us, than the beſt of Men ever did to their beſt Friends.
When we reflect ſeriouſly upon thoſe great things which God hath done in our behalf, and conſider that mighty Salvation which God hath wrought for us; what thanks can we poſſibly render, what acknowledgments ſhall we ever be able to make, I do not ſay equal but in any wiſe meet and becoming, to this great Benefactor of Mankind? Who, when we had ſo highly offended and provok'd Him, and ſo fooliſhly and ſo fatally undone our ſelves; when we were become ſo guilty and ſo miſerable, and ſo much fitter to have eternally been the objects of his wrath and indignation than of his pity and compaſſion, was pleas'd to ſend his own, his only Son into the World to ſeek and ſave us; and by Him to repair all our ruines, to forgive all our iniquities, to heal all our ſpiritual diſeaſes, and to crown us with loving kindneſs and tender mercies.
And what Sacrifices of Praiſe and Thankſgiving ſhould we alſo offer up to this gracious and moſt merciful Redeemer of ours, the everlaſting Son of the Father, who debaſed himſelf ſo infinitely for our ſakes, and when he took upon Him to deliver Man did not abhor the Virgins womb: Who was contented to be born ſo obſcurely and to live all his life in a poor and perſecuted condition; and was pleaſed both to undergo and to overcome the ſharpneſs of Death, that he might open the Kingdom of Heaven to all Believers?
Every time we have occaſion to meditate upon this, eſpecially when we are communicating at his H. Table and receiving the bleſſed Symbols and Pledges of his precions Death and Paſſion: How ſhould our Hearts burn within us and leap for Joy? How ſhould the remembrance of it revive and raiſe our Spirits, and put us into an Extaſie of Love and Gratitude to this great Friend and Lover of Souls: And with the B. Mother of our Lord, how ſhould our Souls, upon that bleſſed occaſion, magnify the Lord, and our Spirits rejoyce in God our Saviour?
The Holy men of old were tranſported with Joy at the obſcure and confuſed apprehenſion and remote foreſight of ſo great a Bleſſing, at ſo great a diſtance: It is ſaid of Abraham the Father of the faithful, that he ſaw His Day afar off and was glad: How ſhould we then be affected with Joy and Thankfulneſs, to whom the Son of God and B. Saviour of Men is actually come? He is come many ages ago, and hath enlightened a great part of the World with his Glory. Yea, He is come to us, who were in a manner ſeparated from the reſt of the World: To Us is this great Light come, who had ſo long ſate in Darkneſs and the ſhadow of Death: And this mighty Salvation which He hath wrought for us is near to every one of us that is willing to lay hold of it, and to accept it upon thoſe gracious terms and conditions upon which it is offer'd to us in his H. Goſpel.
And by His Coming he hath delivered Mankind from that groſs Ignorance and thick Darkneſs which covered the Nations: 1 Joh. 1. 20.And we know that the Son of God is come, and hath given us an underſtanding to know him that is true: And we are in Him that is true, even in his Son Jeſus Chriſt: This is the true God, and eternal Life. And then it immediately follows,ver. 21. Little Children, keep your ſelves from Idols. What can be the meaning of this Caution? and what is the Connection of it with the foregoing Diſcourſe? It is plainly this: That the Son of God by His Coming had reſcued Mankind from the ſottiſh Worſhip of Idols; and therefore he Cautions Chriſtians to take great heed of relapſing into Idolatry by worſhipping a Creature, or the Image and likeneſs of any Creature inſtead of God. And becauſe he foreſaw that it might be objected to Chriſtians, as in fact it was afterwards by the Heathen, that the Worſhip of Chriſt, who was a man, was as much Idolatry as that which the Chriſtians charged the Heathen withal: Therefore St. John effectually to prevent the force of this plauſible Objection, though he perpetually, throughout his Goſpel declares Chriſt to be really a Man, yet he expreſly alſo affirms Him to be God, and the true God; and conſequently, Chriſtians might ſafely pay Divine Worſhip to Him without fear or danger of Idolatry: We are in Him that is true, even in his Son Jeſus Chriſt: This is the true God, and eternal Life: Little Children, keep your ſelves from Idols.
But this I am ſenſible is a Digreſſion, yet ſuch a one as may not be alltogether uſeleſs.
To proceed then in the recital of thoſe great Bleſſings which the Coming of the Son of God hath brought to Mankind. He hath reſcued us from the bondage of Sin, and from the ſlavery of Satan: He hath openly proclaimed Pardon and Reconciliation to the World: He hath clearly revealed eternal Life to us, which was but obſcurely made known before, both to Jews and Gentiles; but is now made manifeſt by the appearance of our Lord and Saviour Jeſus Chriſt, who hath aboliſhed Death, and brought Life and immortality to light by the Goſpel: He hath purchaſed this great Bleſſing for us; and is ready to confer it upon us, if we will be contented to leave our Sins and to be ſaved by Him: A Condition without which as Salvation is not to be had, ſo if it were, it would not be deſirable, it could not make us happy; becauſe our Sins would ſtill ſeparate between God and us, and the guilt and horrour of our own minds would make us eternally miſerable.
And now ſurely we cannot but thus judge, that all the Praiſes and acknowledgments, all the Service and Obedience which we can poſſibly render to Him, are infinitely beneath thoſe infinite Obligations which the Son of God hath laid upon the Sons of men by his Coming into the World to ſave Sinners.
What then remains, but that at all times, and more eſpecially at this Seaſon we gratefully acknowledge and joyfully commemorate this great and amazing Goodneſs of God to us, in the Incarnation of his Son for the Redemption and Salvation of the ſinful and miſerable Race of Mankind? A Method and Diſpenſation of the Divine Grace and Wiſdom, not only full of mercy and condeſcenſion, but of great power and vertue to purifie our hearts and to reform our Lives; to beget in us a fervent love of God our Saviour, and a perfect hatred and deteſtation of our Sins, and a ſtedfaſt purpoſe and reſolution to lead a new Life, following the Commandments of God and walking in his ways all the days of our life. In a word, a Method that is every way calculated for our unſpeakable Benefit and Comfort.
Since then the Son of God hath ſo graciouſly condeſcended to be made in all things like unto us, Sin only excepted; let us aſpire to be as like to Him as is poſſible in the exemplary Holineſs and Vertues of his Life. We cannot be like Him in his Miracles, but we may in his Mercy and Compaſſion: We cannot imitate his Divine Power, but we may reſemble Him in his Innocency and Humility, in his Meekneſs and Patience. And as He aſſumed Human Nature, ſo let us re-aſſume Humanity which we have in great meaſure depraved and put off; and let us put on bowels of mercy towards thoſe that are in miſery, and be ready to relieve the poor for His ſake, who being rich, for our ſakes became poor, that we through his poverty might be made rich.
To conclude, Let us imitate Him in that which was his great Work and buſineſs here upon Earth, and which of all other did beſt become the Son of God; I mean in His going about doing good: That by giving Glory to God in the Higheſt, and by endeavouring as much as in us lies to procure and promote Peace on Earth, and Good Will amongſt Men, we may at laſt be made meet to be made partakers of the Inheritance of the Saints in Light: Through the Mercies and Merits of our B. Saviour and Redeemer. Amen.
Almighty God, who haſt given us thy only begotten Son to take our Nature upon Him, and as at this Time to be born of a pure Virgin: Grant that we being regenerate and made thy Children by Adoption and Grace, may daily be renewed by thy Holy Spirit; through the ſame our Lord Jeſus Chriſt, who liveth and reigneth with Thee and the ſame Spirit, ever one God, world without end. Amen.