EMMANVEL, OR THE LOVE of CHRIST Explicated and Applied in his INCARNATION, Being made under the LAW, AND HIS SATISFACTION. IN XXX Sermons.  
Preached by JOHN ROW, Minister of God's Word: AND Published by SAMUEL LEE.  
LONDON, Printed for Francis Titan Bookseller at the Three Daggers near the Inner Temple-Gate in Fleetstreet. 1680.   

TO THE PIOUS READER.  
THIS Treatise here presented to thine eyes first sounded in the ears of a gracious Society by that Gospel-Trumpet, Mr. John Row. It was a Darling-child brought forth from a judicious head and a sanctified heart. The Ancients compared John to the Eagle in the Vision of Cherubims, because soaring high in the contemplation of our Lord's Divinity. Our John, as if he had lain in the bosom of that John, who lay in the bosom of our Saviour, hath sweetly attempted to descant upon the Song of Angels about the Union of Heaven and Earth, God and man together. 
Luk. 2.10.  The heavenly Host answered in a heavenly Anthem to that single Angel, who brought the good Tidings of great joy for all people to the Shepherds of Bethlehem, and behold here one of the Shepherds of Zion sings his Epiphonema to theirs, Glory to God in the highest. Indeed the union of two Natures in one Person, and of three Persons in one Essence are Mysteries unaccountable by Angels: but the joy of its influence shall never forsake the Harps of Angels or Saints to all Eternity. None but who is assumed into that glorious Union can exhaust the Treasury of Divine Wisdom. 
Rev. 5.5.  John the beloved Disciple could not unloose the seven Seals of these Mysteries, but must weep at the foot of the Lamb to do it. Yet what is to be believed, admired, adored, may and aught to be the subject of our most profound Meditations and delight. What God hath revealed let none presume to count impertinent to dive into, though they can feel no bottom: they will find more amiable Gems than Pearl and Coral adhering to the sides of the adamantine Rocks in this unfathomable Abyss. True, none can fully explain this Union but he that enjoys it. To delineate some glittering rays that stream from it, requires deep communion with the person in union. We are not able to conjecture what pleasures flow in upon the palates of Angels, as they stand drinking of the beams of the Divine Essence, neither can they transfuse or pour out those Paradise-rivers into our broken cisterns. How far this holy man hath added to the point, I rather leave to the Candidates of these Mysteries, than determine. Each may see deeper into their own Notions than others, and it is far easier to conceive than express; and yet there is infinitely more left for all Ages in the remainder of the Spirit, than ever was uttered, or can be thought of. Yet I think, with respect had to others, he hath rendered some things more intelligible, and many things more applicable and useful to common capacities.  
The Cherubims that stood looking down upon the crowned Mercy-seat might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Exod. 25.11. 1 Pet. 1.12.  but could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they might gaze upon it, but not through it. It was not transparent Gold like the streets of Jerusalem; 
Rev. 21.21.  but too thick a plate of Ophir for an Angel's eye to pierce. They may pry into the state of Saints in Glory, but not the contrivance of Grace to bring Saints thither. Much less can man, and man fallen, receive or sustain wings strong enough to fly into the depth of this amazing Firmament. What God bathe made on the backside of the exterior Heavens hath a terminating bound, because a Creature: though it pose Astronomy itself to measure and square the Circle of the Heavens: so what God hath written is infinitely true, though our finite and crooked thoughts can never unfold or draw a parallel what Scripture reveals; though it do not fully unveil, it is our duty both to study and embrace. Divine love, say the Platonists, made the Universe, and therefore more capacious; and were it not more comprehensive than all created love, it would never take a Saint. He finds a bottom in all created joy, and not like the Sea, the fresher at the bottom, but sometimes more salt and bitter: but uncreated love hath no shores nor centre, but the bosom of God and the depth is upward, still higher and sweeter. These things are reserved for such as pass Kidron and Olivet: let us a while step into the Sanctuary, and study to grow in the Mystery of the Father and of Christ, and pray that the Spirit would reveal in us what the Son hath revealed to us from the Father, 
Joh. 1. 1●  and then draw spiritual and sweet consequences from above.  
Did the Son of God come down from Heaven to earth, was it not to take the sons of men from earth to Heaven? Did not the second Person partake of the humane Nature, that we might partake of the Divine? He took not the persons of Enoch, or Abraham, or Paul, that they only might be happy; but the nature of the first Adam, that all who by faith are united to the second Adam in Grace, may triumph in Glory. Did not he lie in David's Inn at Bethlehem, that we might lie in the Son of David's mansions that are above in that Zion of Zions'? Was not he made of a woman in Canaan to restore us to a better Paradise than what was lost by the woman of Eden? Was not he made under the Law, that we might be new born under Grace? Was not he exalted on the Cross; this joseph's Son, to speak with reverence, to erect a more firm and sublime Ladder into Heaven, than Jacob's? That Patriarch saw only a Vision of Angels by starlight; but we by this Ladder ascend up to the Angels themselves, that are singing in the Noon of Glory. Was not his most precious Blood poured out as a Ransom for many to the remission of sins, that ours might not be poured out like oil to feed the perpetual Lamps in the flames of Hell? Did not the Father make his love honourable (as the Prophet speaks) by his Son's more honourable obedience, and justify his Justice by his Son's Righteousness, and quench his anger in the Ocean of his Son's love? Thus doth our blessed Author from the Son's Deity proceed to the great Doctrine of his most meritorious Sufferings and full Satisfaction for the sins of all the Elect. The Father by his Eternal love made way for his Temporal anger to his beloved Son, that he might redeem his adopted sons from eternal wrath, and made a way through the heart of his Son for them to pass into eternal love. This point he no less sweetly than substantially clears against the Socinians venom, who aim by darkening the Deity of Christ to extinguish the glory and honour of his Satisfaction. 
Act. 20.28.  For if it had not been the Blood of God, it could never have purchased the Church. But it is that glorious Person, 
Heb. 1.3.  who having by himself purged our sins, sat down on the right hand of the Majesty on high. 
Rev. 1.5.  He who is Alpha and Omega, who is before Abraham was, the first and the last, who is, was, and is to come, hath loved us, and washed us from our sins in his own Blood, and hath made us Kings and Priests unto God, even his Father: to him be glory and dominion for ever and ever.  
I shall not proceed by Arguments to evince this great Scripture-truth, which hath been so oppugned both by ancient and modern Heretics, and so nobly vindicated by Primitive Councils and Fathers, and by nervous and learned Pens of latter days. Polyaenus in his Roman Stratagems is but a wriggling slow-worm to this old Serpent in his direful Arts, who like a Revelation-Scorpion carries death both in head and tail: to by't with the teeth of fiery lies, and with his persecuting tail to slash the third part of the Stars out of the Heaven of the Church. This Hydra hath not only hissed, but mortally stung many a Soul in the Polonian, Hungarian, Transylvanian, and Belgic Churches: and I could hearily wish had never swum after Pelagius through the British Seas with whole folios tied about its neck, to lay its poisonous eggs in our Seminaries. The Lord speedily crush them in pieces, that they may never hatch into fiery flying Serpents, to provoke the Lord to vengeance. What Country in Europe hath sweltered under more tearing scourges, bitter State-confusions and convulsions, and dreadful shake than Poland? where it had first principal vent and patronage. And how far the Belgian Lion hath had his nails pared, and his teeth knocked out by that hammer of God's wrath in Europe since the publication of those blasphemous Treatises, I wish both they and we did seriously lay to heart.  
Blessed be God for the many Champions sent out of Israel's Camp against Goliath of Gath in the Reformed Churches abroad and at home. It may prove some mitigation of Divine displeasure, and a prolonging of our tranquillity; and I hearty pray, that godly Magistrates would stir up their strength against it, and put to their seal and sanction. I am glad to find th●● holy man bending his searches into this subject, I hope to the preservative convinction of many, and the establishment of others in that grand point of Christ's Satisfaction. The Lord of the everlasting Covenant I pray to sprinkle both this Book and all the People with the precious Blood of the Cross: 
Heb. 9.12.  By which he is entered into the holy place, having obtained eternal redemption for us. 
Vers. 26.  Who as he did appear to put away sin by the sacrifice of himself: so unto them that look for him, he will appear the second time without sin unto salvation. 
Leu. 16.4.  Like as the Highpriest of old, being clothed only in linen, went into the holy of Holies with the expiation-blood in a golden Basin; but came out in all his gorgeous attire to bless the people: 
Vers. 23.  so did the glorious Highpriest of our profession enter into the Heavens, not in so conspicuous a manner, being seen but of few, when he ascended from Mount Olivet; but when he hath perfected for ever them that are sanctified by the presentment of his Blood, and Intercession to the Father, will come again in all his Royalty, and receive us to the mansions purchased and prepared for them, 
Zech. 6.13.  and will sit down as King and Priest upon his Throne for ever.  
But not to prevent your progress from the threshold into the lovely Building of this Treatise, composed by a Person of great worth and approbation in the Churches of Christ, pray give me leave in the Porch to point at some material things respecting this holy Author. I confess, I am not so furnished with sufficient and copious matter, as to digest a full description of his life, but what I had from his gracious Son Mr. Thomas Row, I shall succinctly contract, and add somewhat of my own Observation, and then recommend you to God and the Word of his Grace.  
Let me cast all under these four Heads, his Personage, Qualifications, Studies, and Say.  
His stature inclined to tallness, his visage affable and somewhat smiling: his gestures grave and decent: his behaviour meek and courteous; and what is very observable and much to be imitated, 
1 Thess. 4.11.  he meddled with his own business, not interposing, much less imposing on other Churches, being averse to ostentation and public appearance: of a quiet spirit, and replenished with the desires of Heaven: as 'tis observed by Naturalists, that the dew never falls in a stormy or cloudy night.  
As to his Studies, letting pass the usual Cursus in the Arts and Sciences, which he followed in the enjoyment of the Methods of both Universities: his skill in the copious and elegant Greek with its curious Criticisms deserves a remarkable accent. Among the various Sects of ancient Philosophers, he was most addicted to Plato and the shades of the Academic walks. From the Grecian Schools he stepped into the Roman Cloisters to hear what they had to say, before the Reformation sprang. The Civilians having found the Justinian Laws as I remember at Pisa, and considered the Theodosian Codex, began to digest them into some Method. The Divines took example, and collected a Body of Sentences. Among whose numerous Gladiators, he most fancied the fencings of Aquinas, Bradwardin, Suarez, and Alvarez, being pleased with their reason, but not their subtleties, their substantial Arguments, but not their Quiddities, finding some little Pearls in great Dunghills, was wont to say, They had great heads, but little hearts. And indeed when the original Fountains of Scripture were stopped up by the Philistines, and little but rage and fury filled most places with the blood of the slain Professors of the Truth, who could expect but the Owl (which once) should often fly in the Lateran?  
Wherefore from the Papal Schools he went beyond Sea, and stood under the Father's Pulpits, and delighted in hearing the African Wits, Athanasius, Cyril, and Austin. Athanasius he highly honoured for his notable Writings against the Arians, and his strenuous Vindication of the Deity of Christ, and the Doctrine of the three Persons by the holy Scriptures: and was wont to say, That he wrote so like an Apostle, that he was even ravished with him. Cyril he also greatly esteemed for his Ephesine conflicts on the same account. Austin of the Latin Communion, he passed from Alexandria to Hippo, on purpose to see and discourse with him because of his shining holiness, and especially his irresistible Defence of irresistible Grace. And indeed I may add, there's no hearty Enemy of free Grace but such as want it, and those that feel its power in the heart, are its greatest Lovers. His Book of the Trinity, though he judged somewhat obscure, yet not without some light. He had a value also for Basil and the two Grecian Gregory's, and indeed in whom he found aliquid Christi, something to the honour of Christ, he would crown them with praises. For Christ was the chief scope of his meditations and studies, as it is of all faithful Ministers to turn Souls to him, and enamour them with him, delighting to dig in that Rock of Zion more than in a Rock of Diamonds.  
These illustrious Truths about the Trinity and the Incarnation of our Lord he styled Stars of the first magnitude, and indeed it may be justly added, they are the Sun of the Gospel heavens, wherein he said, he could meditate night and day: and sometimes thought he was carried out too long; insomuch that being in his Country-recess, and upon the wing, as bathe been observed, his nobler spirits towered up so high, as to leave his animal spirits bird-limed in a maze below, and having found sweeter food above the Firmament, did soon forget the refreshment of his deserted body, drawing nigh the flight of some of the Ancients, of whom 'tis storied, they forsook the earth, and found their Souls embalmed in the bosom of eternal Love. The sweetness of these dainties nourished his conceptions, that Aristotle hit right when he placed happiness in the contemplation of Truth. Nevertheless he became through Grace the more humble, verifying the excellency of sanctified knowledge, that it grows most luxuriant in the sat valleys of humility. It was said of one, That he sailed so long upon the Ocean of Knowledge, that at last he was tossed into the Haven of Ignorance; and when arrived to the knowledge of more than most of Mortals, determined to grave upon Minerva's Pillars, Ne plus ultrà, or, Nihil scitur: or to use Scripture-phrase, That there is no finding out the Almighty to perfection in any of his ways or works. But our Contemplator, though he found new Regions of Light and Science above the Heavens, was humbled by searches, and exalted by humility, and did much condemn such as dared to determine any thing of God without book; not only when against, but besides the sacred Oracles. When any did irrationally and irreverently apply the term of Extension to an infinite Being, or were so bold as to state peremptory Conclusions about the Decrees and Prescience of God, undertaking to unlade the deep waters above the Heavens with their Brainsick pan, he used that of Bradwardin [Si non possis minimum, quomodo maximum.] If no Anatomist can unwind the texture of the Brain of an Ant, or discover the wisdom of that minute Insect, how much less can any wade into, or feel the bottom of those holy, precious, unfathomable depths of the Eternal God, whom the Heaven of heavens cannot contain? Or as that annexed at the bottom of Bernard [Quomodo te si non meipsum.] The World is not yet come to an issue about the humane Soul, and why will they burn their wings at the rays of the inaccessible Light? He then put his experimental seal to that of the holy Burgundian Abbot [Scrutator Majestatis opprimetur à gloria.] He who charges the Seraphims of folly in comparison with his infinite Wisdom, might upon their crying, Holy, Holy, Holy, cause his Sinai-voice to sound with imputations of grand unholiness and Uncircumcision to their lips and hearts.  
This holy man found the eye of his Soul more dazzled by prying into these radiant Mysteries, than that of his body by gazing on the fiery Lamp of the material Heavens; affirming, that nothing did so effectually humble him, no not his sharpest afflictions, nor the bitterest cups make him so stagger into the dust, as some glittering reflections of the Divine Majesty upon his Soul: and cry out with Agur, I am more brutish than any; or with that other Saint, I am like a Behemoth, a great beast before thee. But for points revealed in Scripture, he took more peculiar pains, and sucked more satisfying delight from the breasts of the Incarnation. He endeavoured to open that Mystery of Godliness [God manifest in the flesh] in so plain and familiar a way, as the truth might bear, that weak capacities might gather strength, and those of greater light might find greater afflux of spiritual oil to their Lamps from this Olive-tree in the Courts of God. And I hope the Lord will raise up some other that hath walked from the Passiongarden in Gethsemane along with our Thorn-crowned Lord through the dolorous way to the Passion-mount of Golgotha, and have found the Sympathy, Nails, and Spear in their own hearts, that will lament his sorrows with so bitter a cry, as to pierce the souls of many to entertain a bleeding Saviour within the chambers of their hearts. It was his saying whose Treatise follows, He knew no other bottom whereon to lay the stress of his Salvation, than the Son of God incarnate: most certainly true of all, who spend their joys on his Incarnation, and breathe out their believing sighs upon his Passion. So that this having been his great study, he said a little before his departure: That though most were apt to look upon these as speculative Subjects, yet he esteemed them as the most practical, and the very heart and kernel of our Salvation involved in them.  
In the delivery of these and other great Doctrines of the Gospel, that he gave in Precept to his Son, he gave in Precedent to others in imitation of Christ, who taught his Disciples as they were able to bear both as to gradual matter, and as to a pleasant form in apt similitudes in his occasional walkings, and constant heavenly teachings. Thus our Author esteemed that character of an Orator to be no less useful than ancient [To teach, persuade, and delight] to teach by cogent Arguments, to persuade by insinuating Motives, and to delight with elegant Metaphors. As the Lord himself speaks, 
Eccles. 12.10.  I have used similitudes by my Servants the Prophets; and that the wise Preacher sought to find out acceptable words as well as words of truth, such as might be like Apples of gold in Pictures of silver, as well as goads and nails fastened by the Masters of Assemblies: such as may not so much please the ears as prick the heart, as Jerom glosses, Non placentia, sed pungentia; adding further, Lachrymae auditorum, etc. The tears of Auditors are the Pearls of Preachers. Such did our grave Author use, not jingling Bells, but deep Peals of repentance; not bald and slovenly, but apt and significant terms, that the Lamb might wade, and the Elephant swim in the fluency of his expressions.  
When near the time of taking his flight to Glory, having been versed in the Divine Methods of the Holy Spirit in the communications of Grace, and the sensible instillations of it into the souls of men, he treated of the Deity of the Spirit, his procession from the Father and the Son, and his powerful operations on the heart, and being ravished with the effusions of the Spirit here, went up to enjoy his more plentiful infusions in the celestial Mansions. Being nearer his time of recess into the Country of Canaan above, he dived into the meditation of that Text of Paul [The time is short] having prepared some heavenly Notions about the shortness of time, and the uncertainty of life, concluded thus: We should not desire to continue longer in this world, than to glorify God, and finish our given work, and be ready to say, Farewell Time, welcome blessed Eternity: even so come Lord Jesus, come quickly.  
Thus this Evening-Star set in an Ocean of Joy, to arise a Morningstar in the Eastern Ocean of Glory. But before his disappearance, the frame of his Spirit being much agitated with solicitude about the Church of God, and particularly in this Land and Nation, uttered a Swanlike Song, testifying somewhat of a prophetic Spirit [If God begin to deliver his Church in an October, remember me] which how far began to be fulfilled in October 1678. the Saints surviving may give in evidence, and I humbly pray it may never end, though it may mix with some overshadowings, till we see Zions' full deliverance past.  
Thus much of that holy Soul, I shall now conclude with a Direction and a Prayer. A Direction as to the Faith and Holiness of former Saints and Ambassadors of Christ, and as to such as survive.  
To such as are gone up to Enjoyment, I might apply what's said of Astraea, that when ascending to Heaven, left a train of light all the way, like the Via lactea, to illuminate the Followers of Justice in the same illustrious path to Happiness. Lee's hear the Apostle: Remember them which have the rule over you, 
Heb. 13.7.  who have spoken to you the word of God, whose faith follow, considering the end of their conversation, Jesus Christ the same yesterday and to day and for ever. As to infirmities (for who is without them) imitate the Spirit of God in the New Testament, who never relates or remembers the infirmities of Saints in the Old. They are at rest in the bosom of Christ, let them be at rest in your bosom as in a bed of Spices. As 'tis said of Josiah, his name was like precious Ointment composed by the Art of the Apothecary.  
For such as survive, learn of the same Apostle, To obey them that have the rule over you, 
Heb. 13.17.  and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief, for that's unprofitable for you. We beseech you, brethren, 
1 Thess. 5.12.  to know them which labour among you, and are over you in the Lord, and admonish you, and esteem them very highly in love for their works sake, and be at peace among yourselves.  
Forget not, that when Moses and Aaron were gone to Heaven from two distinct Mountains, God set apart Joshua and Eleazar in two distinct Valleys to lead their surviving children into the Land of Promise: and withal told Joshua, 
Josh. 1.5.  There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, I will be with thee; I will not fail thee, nor forsake thee. Nay what's doubly remarkable: Moses could only lead them through the Wilderness, but Joshua must bring them into Canaan. The Law can only school us to Christ, 
Heb. 4.  but 'tis our heavenly Jesus or Joshua that can safely bring us to the Eternal rest: and besides its observable, we read of no murmur under Joshua, as formerly under Moses. Thus God provides for his Church. When Elijah was rid into Heaven, Elisha must follow in the power and spirit of Elias. When one stream is slid and shed into the Ocean, another circulates from the same Ocean through the bowels of the earth into the springs under the mountains, and refreshes the scorched Plains. When one Star sets, another rises to guide the wand'ring traveller, and at length the bright Morning-lamp glitters in the East, and then the glorious Sun of Righteousness. While the Church sits fainting under a Juniper-tree in the Wilderness, there shall fly Prophets to feed her till the blessed resurrection of the Witnesses. It's our high duty to study present work, and prise present help, and greatly rejoice when the Lord sends forth (as once) both Boanerges and Barnabas together. Pray for the mantle, girdle, and blessing of Elijah, for the love of John, and the zeal of Paul, to twine hands together to draw Souls to Heaven: till the Beloved comes like a Roe or a young Hart upon the mountains of spices: till the shadows flee away: till the day dawn, and the Daystar arise in your hearts.  
My prayer shall end with the same Apostle: 
Heb. 13.20.  Now the God of peace that brought again from the dead our Lord Jesus, that great Shepherd of the sheep through the blood of the everlasting Covenant, make you perfect in every good work to do his will, working in you that which is well pleasing in his sight through Jesus Christ, to whom be glory for ever and ever. Amen.  
From Bignal near Bisseter, Sept. 13. 1679. SAMVEL LEE.   

EMMANVEL; OR, THE Love of Christ explicated in his Incarnation, being made under the Law, and his Satisfaction.  

BOOK I.  

SERMON I.  Ephes. 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.  
THE work of a Christian lies especially in two things: First, in the study of himself; secondly, in the study of Christ. The study of a man's self will acquaint him with his own sin and misery, and make him see the infinite need that he hath of Christ; the study of Christ will cause him to admire the Plot of Divine Wisdom and Grace, which hath provided all that in one Christ, which is answerable to all that sin and misery that is in us.  
The Mystery of Christ is the greatest Mystery that ever was. There are breadths and lengths, depths and heights in this Mystery. It is calvin's Comment on the Text, 
Continet una Christi dilectio omnes sapientiae numeros. Calv.  that one love of Christ contains in it all the dimensions and measures of wisdom. When the Apostle speaks of breadths, lengths, depths and heights, that which he intends is, that in one Christ is the height, breadth, length, and depth of all true wisdom: in him are hid all the treasures of wisdom and knowledge, Col. 2.3. and in him are ye complete. A Christian needs to study nothing but one Christ, there is enough in Christ to take up his study and contemplation all his days; and the more we study Christ, the more we may study him. There will be new wonders still appearing in Christ. The Name of Christ is called wonderful, Isa. 9.6. and indeed well may it be called so: every thing in Christ is a wonder, most wonderful; his eternal Generation from the Father; his personal subsistence in the Godhead; his taking our nature; the Union of the two Natures, the Nature of God, and the nature of man in that one person of Christ; his Passion; his Resurrection; his Ascension into Heaven; his sitting at the right hand of God in our nature: all these are wonders. Now his love is the root and foundation of all, and runs through all whatsoever respects us; whatsoever Christ is, whatsoever Christ doth, with relation to us, his love is the root of all, and runs through all: his love runs through his Incarnation, Passion, Resurrection, Ascension, and sitting at the Father's right hand. It was out of love to us he took up our nature, subjected himself to the Law, died in our nature, risen again in it, carried our nature into Heaven, and wears it there, and will wear it to all Eternity: I say, his love is the root of all this.  
My desire is to speak a little of this infinite Love of Christ. The Apostle intimates in the Text, that it is a great duty incumbent on us to take in as much as possibly we can of this infinite and incomprehensible love of Christ, That ye may comprehend with all Saints what are the heights, etc. Here it may be inquired what is this expression added with all Saints; I conceive it is to show us two things.  
First, That Grace in the hearts of the Saints doth naturally put them upon this study. It is the natural tendency of the Spirit of Saints as they are Saints, to study and take in as much of the love of Christ as is possible. That ye may comprehend with all Saints; as much as if he should say, This is that which all Saints are pressing after and aspiring unto, they all desire to know more and more of the love of Christ.  
Secondly, This expression is added to show, that it is the great duty of all the Saints to make the Love of Christ their great study. That ye may comprehend with all Saints; as much as if he should say, It is your duty, and the duty of all the Saints to study the dimensions of Christ's love. What will Heaven be, but a clear and perfect knowledge of the love of God in Christ? Then shall we know and understand perfectly what the purpose of the Father was to communicate himself to the Elect by the Son: and so shall we be filled with the fullness of God, as the expression is here in this Text; and elsewhere it is said, God shall be all in all. 
1 Cor. 15.28.  Not that we shall be able in Heaven itself to comprehend and take in the whole of this love; for our understanding being finite, cannot fully comprehend the infinite love of God: but the souls of the Elect shall then be brimful of it; they shall take in as much of this love as they are able to contain. Now there is something of this love may be understood and taken in here on earth; for the Apostle is speaking of something that may be taken in here on earth, when he saith, that you may be able to comprehend with all Saints, what is the height and depth, and breadth and length of the love of Christ: as much as if he should say, This is that knowledge that the Saints ought to be pressing after here on earth, all Saints ought to aim and levelly at this mark. The more we know and understand of this love of Christ, the more will our hearts be ravished with it, and the more shall we be overpowered and swallowed up in the admiration of it; for we love him because he first loved us. 
Amor est qui amatur.  It is love itself that is that which we love: it is God's love to us, made known to us in and by his Son that must draw our hearts to love him. The great end why God chooseth his people is, that they should be holy and unblameable before him in love, Eph. 1.4. Now this being the great end of God to bring us to love him, the more we come to know and understand his infinite love to us, the more will our love be perfected towards him.  
There are two things that lie in the words of the Text.  
1. Here is a Supposition. The Supposition is, that the love of Christ is exceeding great, and carries all dimensions in it. That ye may comprehend what is the height and the depth, and the breadth and length of the love of Christ. The Apostle supposeth this, that there are heights, and depths, and breadths, and lengths in the love of Christ.  
2. We have in the Text the Apostles prayer for the Saints upon this supposition; and that is, that the love of Christ being so great, they may know, understand, and comprehend it more and more.  
There are two Observations or Doctrines that do naturally arise from the words of the Text.  
Doct. 1 That the Love of Christ is infinite and surpassing great, and such a love as carries all manner of dimensions in it; there are heights, and depths, and breadths, and lengths in Christ's Love.  
Doct. 2 That it ought to be the endeavour of all the Saints to know, understand, comprehend and take in more and more of this infinite and surpassing love of Christ.  
I shall begin to speak to the first Observation, which is,  
That the Love of Christ is infinite and surpassing great, Doct. 1 and such a love as carries all manner of dimensions in it; there are heights and depths, breadths and lengths in the Love of Christ.  
Here there are two things I shall treat of.  
1. Show what the Love of Christ is.  
2. Show how the greatness, infiniteness, and surpassingness of this Love may be a little described and set forth to us.  
1. We must open the Nature of Christ's Love in the general.  
To understand this there is a threefold Love we may distinguish of. 1. There is a love of Benevolence or goodwill. 2. There is the love of Beneficence. 3. There is the love of Complacency.  
1. There is the love of Benevolence or goodwill, and this is nothing else but an intention, purpose, or decree of doing good to another.  
2. There is the love of Beneficence, and this is that love whereby a man doth not only will good to another, but doth actually confer and bestow some good upon him: and this is not so properly love, as the effect of love.  
3. There is the love of Complacency, and that is, when a man takes delight and pleasure in that good which is in another.  
According to this threefold distinction we may a little conceive of the Love of Christ.  
1. There is the love of Benevolence or goodwill in Christ. This is such a love whereby a man wills good to another, purposes and intends to bestow good upon him. This love was in the Lord Jesus Christ. Christ had a purpose and intention from Eternity to bestow grace and glory upon his people. To understand which, we must know, that all the works of the Trinity which do respect the creature, are undivided. What the Father doth, the Son doth, and the Spirit doth: what the Father purposeth, the Son purposeth, and the Spirit purposeth. It is true, Election is in a peculiar manner attributed to the Father: Eph. 1.3, 4. Blessed be the God and Father of our Lord Jesus Christ, according as he hath chosen us in him. Here we see Election is in a peculiar manner attributed to the Father: but when Election is attributed to the Father, the Son and the Spirit are not to be excluded from electing: for Election being an act of Gods will, there is but one and the same essential will in Father, Son, and Spirit; what the Father wills, the Son must needs will, and the Spirit wills also: and the reason is, As there is but one and the same Essence, so but one and the same Will in the three persons. Therefore the Father willing to bestow grace and glory upon such a number of men, the Son must needs will it too: Therefore Christ saith, All thine are mine, and mine are thine, Joh. 17.10. All the Elect are common to the Father and the Son: they are both the Father's, and Christ's. As the Father hath chosen them, so the Son hath chosen them: and as the Father is glorified in their salvation, so is the Son: therefore are the Elect said to be Christ's own, Joh. 13.1.— and they are called his sheep, and these sheep he knows, Joh. 10.14.— How doth he know his sheep? he knows them from Eternity, and loves them from Eternity. So that there is the love of Benevolence or goodwill in Christ. Therefore he saith in Joh. 10.28. I give unto them eternal life. It is in the present Tense, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I do give unto them eternal life. How can Christ be said to give to his sheep eternal life? they are not as yet perfectly and completely possessed of eternal life: The meaning is, Christ from Eternity hath decreed to bestow eternal life upon them, he gives them the beginnings of it in this world in their Justification and Sanctification; and they shall as certainly have the compliment and perfection of it in Glorification at last, as if they had it already.  
2. There is the Love of Beneficence in Christ. Christ doth not only will good to his people, but he bestows good upon his people. As he did from Eternity intent to bestow grace and glory upon them, so he doth in time actually conser grace and glory upon them. This is expressed by the Apostle to the full, Rom. 8.30. Whom he did predestinate, them he also called; whom he called, them he also justified; whom he justified, them he also glorified. The creatures love is oftentimes a barren love; men may wish well to others, they may have a purpose and desire to do good to them, but ostentimes they want that power and ability to do the good they would: but Christ's love is a fruitful love, he actually bestows that good upon his people he intends. Vocation, Justification, Sanctification, Glorification are all the fruits of this eternal Love of his. Christ's Love is such a love as brings all manner of spiritual blessings along with it, Eph. 1.3. not only Election, which is the Decree of God to bestow good things upon us, but also Adoption, the forgiveness of sin, the acceptation of our persons: all which the Apostle speaks of in the same place, and these things are actually conferred on Believers, and they are brought into the possession of them.  
3. There is the love of Complacency in Christ, which is that love whereby he takes delight in the persons and graces of his Saints.  
1. Christ takes delight in the persons of his Saints: Isa. 43.2. I have called thee by name, thou art mine. The Lord tells Moses, Thou hast found grace in my sight, and I know thee by name, Exod. 34.17. What is it for God to know Moses by name? It was to take special delight in Moses, to know him, so as he did not know other men, to take that delight in him, which he did not in other men. Isa. 43.4. Since thou hast been precious in my sight, thou hast been honourable. Zeph. 3.17. The Lord thy God will rejoice over thee with singing, he will rest in his love. Isa. 62.5. As the bridegroom rejoiceth over his bride, so shall thy God rejoice over thee.  
2. Christ takes delight in the graces of his people. He first bestows grace upon his people, and then he delights in his own graces: Psal. 147.11. The Lord taketh pleasure in them that fear him. Prov. 8.17. I love them that love me. God is Love, and he loves the love of his people: If any man love me, he shall be beloved of me, and I will manifest myself to him, Joh. 14.21. Thus we have seen what the nature of Christ's love is in general.  
We come now to the second particular, and that is to speak of the dimensions of Christ's love. The love of Christ is such a love as hath breadths and lengths, heights and depths in it.  
What are these dimensions of Christ's love?  
We are now launching into the vast Ocean: the love of Christ is such an Ocean as hath no bounds nor bottom in it. We may as soon think to comprehend the Ocean in the hollow of our hands, as comprehend his love: the Apostle tells us it passeth knowledge; and if so, than it is in vain for us to think to comprehend it: but though we cannot comprehend it, yet there is something we may know of it, otherwise the Apostle would not have prayed as he doth in the Text, that ye may comprehend with all Saints what are the heights, etc. We may gather in some drops of the Ocean, though we may not think to drain the Ocean; and all that we can hope for is to make known some drops of the infinite love of Christ. And that we may be able a little to conceive of it, we shall consider the love of Christ these three ways.  
1. In the properties of it.  
2. As it is to be found in both his Natures, the love that is in his humane, and that is in his Divine nature.  
3. In the effects of it.  
1. The love of Christ will appear to be a furpassing love, to have all manner of dimensions in it, if we consider the properties of Christ's Love.  
1. Christ's love is an ancient love: Christ's love is more ancient and of longer standing than the world: Eph. 1.4. According as he hath chosen us in him before the foundation of the world. The effects of Christ's love are seen in time, but the love itself was before all time. God's love to his people is as ancient as his love to himself: Gods love to himself is from Eternity, and his love to us is from Eternity; therefore doth he say, I have loved thee with an ever lasting love, Jer. 31.3. It is a saying of one of the Ancients, 
Mirus profecto amor hominum unà cum Deo aeternus. Cyril.  Wonderful indeed is the love of God to man, which is, together with God, eternal, that is, eternal as God is eternal. Where can we place the beginning of this love? The Scripture teacheth us expressly, that it was before the foundation of the world, and therefore consequently before all time: and if before all time, than it must needs be from Eternity. Christ loved us before we had a being, yea, it was his love that first of all gave us a being, and he therefore gave us a being, that he might demonstrate and set forth the riches of that grace and love he had in his heart towards us: Rom. 9.23. That he might make known the riches of his glory on the vessels of mercy, which he had before prepared unto glory. The Lord had prepared glory in his thoughts and purpose for the vessels of mercy from Eternity, and he therefore gave them being, that he might bestow that glory on them, which he had prepared for them from Eternity. Christ's delights were with the sons of men from Eternity, Prov. 8.31. Christ's delight from Eternity was to think what he should do for us, before ever we had a being; even then, when he was the object of the Father's delight; as it is in the verse immediately preceding, I was daily his delight. Even then, when the eternal Son who lay in the bosom of the eternal Father, was the Father's delight, yet, if we may so speak, he had another delight that took him up, and that was to think what he should do for us. It is the property of love not to be pleased in its own happiness only, but have desires of the happiness of the person whom it loves. Christ was infinitely happy in the Father's bosom in being his delight, but he loved us, and therefore was not satisfied with his own happiness, but pleased himself with the thoughts of making us happy.  
2. Christ's love is a free love. The freeness of Christ's love appears in three respects.  
1. Christ's love is free, because it was not necessary: Christ was not drawn from any necessity of nature to love us, as if he could not choose but love us: he might have chosen whether he would have loved us. God indeed loves himself necessarily: he loves himself, and cannot but love himself; but God loves the creature freely and arbitrarily, he might have chosen whether he would have set his love upon it yea or no: Rom. 9.15. I will have mercy on whom I will have mercy. God's will is the reason of his own love to the creature. God was under no constraint to show mercy; but he therefore shows mercy, because mercy pleases him; he will have mercy on whom he will have mercy. God's goodness and perfections were sufficient for himself; and if he had needed any thing, the creature could have given him nothing, for the creature had nothing to give him but what God had first given to it: and therefore God's love was most free. God was not necessitated to have made the creature, or to have given it a being, much less was he necessitated to have given it such a supernatural good as grace and glory was. God might have made man, and never ordained him to the glory of Heaven; he was not necessitated to make man at all, to give him so much as a natural being, much less was he necessitated to give the happiness and glory of Heaven to him.  
2. Christ's love is free, for as much as there is no advantage or profit that comes to him by loving us: Rom. 11.35. Who hath first given to him, and it shall be given to him again? God did not stand in need of any thing out of himself, he had alsufficiency and perfection in himself, within the compass of his own essence, if we may so speak; whatsoever is in the creature, is first in God after an eminent manner before it is in the creature. There is nothing in the effect but is first in the cause: therefore the Ancients have this observation, All created things are more perfectly in God than they are in themselves, even as silver is more perfect in gold than in itself. That virtue whereby the creatures were produced, was first in God as the cause, before it was drawn forth in the creature as the effect: and therefore it is well observed by Austin, God had a purpose from Eternity to make the creatures, but he therefore made them in time, that he might show he did not stand in need of the creatures, but had been perfect and happy without them from Eternity.  
3. Christ's love is free, for as much as it was without respect of merit in us: Rom. 9.11, 13. The children being yet unborn, neither having done good or evil, it was said, Jacob have I loved, and Esau have I hated. 2 Tim. 1.9. Who hath saved us and called us, not according to our works, etc. Rom. 8.28. All things work together for good to them who love God, to them who are the called according to his purpose. It is true, the Elect do love God, yea but they are first called, first loved of God. It was not our love to God was the cause of God's love to us, but Gods love to us is the cause of our love to him. God first elects, and then calls us, and then we love him. God decrees to give to the Elect both faith and obedience, Tit. 1.1.1 Pet. 1.2. therefore his love cannot possibly be grounded upon the foresight of our faith and obedience, but is every way most free. Sweet are the expressions which Bernard hath: 
Amat Deus, nec aliunde hoc habet, sed ipse est unde amat; & ideò vehementiùs, quia non amerem tam habet, quàm hoc ipse est. Bern.  God (saith he) loves, neither hath he his love from any thing out of himself, but himself is the cause of his own love: and therefore his love is most strong, because he is not so properly said to have love, as himself is love.  
1. It is a special peculiar love. There is a common general love which God bears to all creatures; but there is a special peculiar love which God bears to his people. God loveth all his creatures with a general love; but it is some only he loves with a special and peculiar love. God, 
Omnes quidem diligit, sed non ad aequale honum. Tolet.  as one observes, loves all his creatures indeed, but he doth not love them so as to will the same good, or to bestow the same equal good upon them all. God is good to all, and his tender mercies are over all his works. He feeds the ravens,  the lilies, gives life, breath, being to all creatures; but then there is a special love which he bears to his people. First, he gives himself to them: Heb. 8.10. This is the covenant I will make with them, I will be their God. Secondly, he gives them his Son: Having given us his Son, Rom. 8.32. Joh. 3.16. Thirdly, he gives Heaven, Salvation, and eternal life unto them, Luk. 12.32. 1 Thess. 5.9. These are the things that God bestows upon his people: so than it is a special love in this respect. God bestows common blessings upon others; he bestows many temporal blessings upon all men; but his special favours are reserved for the Elect: therefore he is said to be the Saviour of all men, especially of those that believe, 1 Tim. 4.10. God preserves and saves all men by a common Providence, but he is in a special peculiar manner the Saviour of Believers: therefore he is called the Saviour of the body, Eph. 5.23. Compare these Scriptures together; in one place he is said to be the Saviour of all men, and in another place he is said to be the Saviour of his body the Church. Christ is the Saviour of all men in some respect, but not so as he is the Saviour of his body the Church: he saves all men with a common salvation, but he doth not save all men with a spiritual eternal salvation, it is the Church only he so saves.  
2. The love of Christ is a discriminating love, because it is such a love as is bestowed upon some persons which is not bestowed upon others: Whom he foreknew, them he did predestinate, Rom. 8.29. How did he foreknow them? he foreknew them so as to love them. He knows all his creatures from Eternity, but he doth not so foreknow all as to love all alike: but he foreknows some after a special manner, he so foreknows some as he doth not foreknow others: he so foreknows some from Eternity as to love them from Eternity: he so foreknows some as to pass by others: hence it is said, he loved his own which were in the world, Joh. 13.1. he hath chosen them out of the world, Joh. 15.19. and he prays for them, not for the world, Joh. 17.9. Here we may cry out with the Apostle, O the depths! There was no reason on the part of the Elect why they should be chosen, and not others, Mal. 1.2. Was not Esau jacob's brother, saith the Lord? yet I loved Jacob. As much as if it had been said, What pre-eminence had Jacob more than Esau, when I made my Election? Was not Esau jacob's brother? Did not Esau and Jacob stand upon equal ground? and might I not have taken one as well as another? Nay Esau was the elder brother, yet, saith God, Jacob have I loved. There is no dignity or worth in the Elect why they should be chosen more than others: the Elect themselves were involved in the same common condition of sin and misery with others: but God who is rich in mercy, for the great love wherewith he hath loved us, Eph. 2.4. hath bestowed that love on some which he hath denied to others. The reason of this love is not from any thing on the Elects part, but from Gods own Sovereign will; he hath mercy on whom he will have mercy. Those who are chosen are not better and more worthy than others, but God out of his own love will make them to be vessels of mercy when as he will pass by others.  
1. Use 1 A word to Sinners. O labour from what hath been spoken, to be sensible of your mifery: while you lie out of Christ, and continue in your sins, you can challenge no part in this rich and glorious love: 
Rom. 8.29.  whom he predestinated, them he also called; therefore till you be called, you have no evidence of your Election of God. Think then of thy sad condition, poor sinner, poor unconverted soul. O there is all this rich and glorious love in the heart of Christ, but for any thing that yet appears, thou art never like to have share in it; why? thou art yet uncalled, and liest wallowing in thy sins. The first dawnings of Christ's love appear and break forth in vocation: Eph. 5.26. Christ loved the Church, that he might sanctify and cleanse it with the washing of water by the word. Christ's love to the Church is seen in sanctifying the Church, and cleansing it by the Word and Spirit: O but thou wast never sanctified and cleansed by the Word and Spirit to this day. Thou art a poor creature wallowing in thy blood, thou continuest in thy ignorance, unbelief, profaneness, hardness to this day? Whoever thou art whilst thou continuest such, thou hast no evidence as yet of thy election of God, that thou hast any share or part in this glorious love of Christ. O pray that thou mayst feel the sanctifying and cleansing work of Christ's Spirit, that the Word may have a work on thy soul for conversion. Christ loves the Church, and sanctifies and cleanses it with the washing of water by the word. The Word is the ordinary means by which the Elect are sartctified; and therefore Christ prays, Sanctify them by thy truth, thy word is truth, Joh. 17.17. If thou wouldst have some evidence of Christ's love, pray that the Word of God may have some effect upon thee to bring thee from darkness to light, and from the power of Satan to God.  
To the People of God. 
Use 2.  Is there such a rich and glorious love in the heart of the Lord Jesus Christ? Oh than labour to admire and adore this glorious love: labour to get your hearts affected with this love: stand and wonder at it, that the Lord Jesus should have such love for you: such ancient, free, peculiar love for you: that you should be made the objects of this ancient, free, peculiar love of his, when so many are passed by. Meditate much on this love, think of it night and day, never cease thinking of Christ's love, till you have thought yourselves into love to him. It is an excellent speech of Bernard: When the love of Christ doth so swallow up our affections, that we even forget ourselves, and can think of nothing else but Jesus Christ, and the things of Jesus Christ, then is love perfected in us. The love of Christ is a great abyss, that we should be swallowed up in, and lose ourselves in the contemplation of it, and the more spirituality we grow unto, the more shall we contemplate this love, and the more we contemplate the love of Christ, the more shall we find ourselves drawn out in love to him.  
The end of the first Sermon.   

SERMON II.  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 have already heard three Properties of Christ's love, viz. that it is ancient, free, peculiar. The fourth Property of Christ's love is, that it is an intense and a strong love. He is said to have the greatest and strongest love to another that intends most good to another, and is willing to be at the greatest cost and charges to procure that good for him. If a father intent to settle such an inheritance upon his child, and will lay out all the money he hath to purchase that inheritance, it is a sign he loves that child well. So is it in this case: the things that God intends to bestow upon his people are the greatest things, and he hath been at the greatest cost and charges to bring them to this inheritance.  
1. God bestows upon his people the greatest things, and therein he shows how strong his love is to them. What things are they? no less than himself, his own glory, and blessedness, all the riches of Heaven; Heirs of God, coheirs with Christ, Rom. 8.17. Heirs of God, what is that? We shall inherit God himself for our portion, we shall enjoy all that he is, all that God hath, so far as we are capable, or according to the measure and capavity of creatures.  
2. As the things are great in themselves which God bestows upon his people, so God hath been at great charge and expenses to bring us to this inheritance. He hath given us his Son, his Spirit, his Promises, his Providences, his Ordinances, to bring us to this inheritance. All things work together for good to them that love God, to them who are the called according to his purpose, Rom. 8.28. Observe the last expression, the called according to his purpose. Those whom God hath a purpose to save, those whom he hath laid out his eternal love upon, all things are ordered to bring them to that happiness he hath purposed to bestow upon them. God lays the train of all his providences so as to bring his Elect to that happiness he hath chosen them to.  
3. The love of Christ is constant, unchangeable, and everlasting. The unchangeableness of God's love ariseth from the unchangeableness of his nature: Mal. 3.6. I am the Lord, I change not, therefore the sons of Jacob are not consumed. As much as if God should have said, My nature is unchangeable, and that is the reason my love and mercy towards you is never changed. The manifestation of God's love may be changed towards us; we may not apprehend the same effects of love at one time as at another; therefore doth the Church complain, Lam. 5. ult. Thou hast utterly rejected us, thou art very wroth against us: but yet the root and fountain of God's love is still the same. Whom the Lord loves he rebukes and chastens, Rev. 3.20. God's correction of his people proceeds from his love. Not but that God is truly displeased with the sins of his people: when his people give way to such particular sins, he disapproves of such particular acts of theirs, and disapproves of them in relation to those acts; therefore when David committed that sin in taking Vriah's wife, the Text saith expressly, but the thing which David did, displeased the Lord, 2 Sam. 11. ult. It is contrary to the nature of God, who is Holiness itself, to approve of the sins of his people, or of them with relation to such sinful acts: nay God may be so far angry for particular miscarriages in his people, as to take up the rod and correct them; yet in this very case God's original love remains. The Scripture is very clear to this purpose, Psal. 89.30, 31. If his children forsake my law, etc. then will I visit their transgression with the rood, &c nevertheless my lovingkindness will I not utterly take from him. Here we see Gods paternal displeasure or his fatherly corrections may consist with his love: yea in some sense God's corrections are the Fruit of his love. 1 Cor. 11.32. We are chastened of the Lord, that we may not be condemned with the world; he therefore chastens, that he may not condemn. God's love to his people is a fixed, unalterable thing. God's love is founded in his eternal purpose: now there is no changing of God's purpose. It is a great expression that of the Apostle, Rom. 9.11. That the purpose of God according to election might stand. The purpose of God in election stands firm, and this is matter of singular and unspeakable comfort to the Saints of God. If thou canst once see a line of electing love drawn forth upon thee, thou mayst conclude the purpose of God remains unalterable concerning thee. Now it is possible a Saint may know his election, 1 Thess. 1.4. Knowing, beloved, your election of God. A Saint may know his Election by his Vocation, 2 Pet. 1.10. Give diligence to make your calling and election sure. Now if thou canst find out thy election, thou mayst conclude the purpose of God stands unalterable to thee. Christ's love is from Eternity, and his love never ends. Having loved his own, he loved them to the end, Joh. 13.1.  
2. Having spoken of the Properties of Christ's love, I come to speak of the love that is to be found in both his Natures, in the Divine and in the humane nature.  
The Love of Christ is a great love, if we consider the love that is to be found in each of his Natures, the Divine and humane nature. Eph. 5.25. it is said, Christ hath loved the Church, and given himself for it. Christ, as God, hath loved the Church from Eternity; therefore is it said, I have loved thee with an everlasting love, Jer. 31.3. Now to this ancient and first love of his there was a new love added, and that was the love of Christ as Man: this love which is founded in his humane nature had a beginning, even as the humanity itself had a beginning: but yet it is such a love as never shall have an end. Christ therefore loves his Church with a twofold love, with a Divine and a humane love, each of which is the most sincere, the greatest, the most perfect, the most constant, and abiding love. I shall speak  
1. Of the love that is in his humane nature, because that will help us to conceive the better of the love that is in his Divine nature: the love that is in the humane nature is the product or effect of the love that is in his Divine nature: and if the love of his humane nature be so great, the love of his Divine nature must needs be far greater, as we shall hear.  
The love which is in his humane nature is exceeding great. To understand which, we must consider, as there are two natures in Christ, the Divine and humane nature; so there are two wills, the Divine and humane will: and as there are two wills in Christ, so we must necessarily suppose a twofold operation of those wills, and so by consequence a twofold love in Christ; for love is nothing but the efflux of the will, some motion in the will whereby some good is willed to another: now the love that is in Christ's humane nature is exceeding great. It is true, that which the School men call Habitual grace, which is in the soul of Christ, is not simply infinite, and the reason that they give is this: The humane soul of Christ being but a creature, and not infinite, the habits of grace which do inhere in his humane soul, as the subject, they themselves cannot be supposed to be infinite; for the habits cannot exceed the capacity of the subject: if the humane soul of Christ be but a created thing, than the habits of grace which are in it, are not simply infinite; yet notwithstanding this, the love which is to be found in Christ's humane nature, is exceeding great, and a love surpassing the love of men or Angels: and the reason is, the humane soul of Christ hath the Divinity inhabiting in it: now as the Son receives all the Father hath in the eternal Generation, (the whole substance of the Father is communicated to the Son in the eternal Generation, there is no perfection that is in the Father but it is to be found in the Son) therefore by consequence it follows, that the love of the Father must necessarily be communicated to the Son, and doth reside in the Son, and there is but one and the same Divine love both in the Father and in the Son. Now the Son, the second person in Trinity, taking our nature, both the love of the Father and the Son (for, as an Holy man observes, Sweet is this contemplation) doth in some sort abide and reside in our nature; therefore the humane Soul of Christ being inflamed and set on fire with the fire of Divine love (which is so near it, which inhabits and dwells in it) must needs be fuller of love than any creatures heart ever was. The humane nature of Christ by means of its Union and Conjunction with the Divinity, takes in the influence of the Divinity; and the Divinity thus personally united to the Humanity, must needs fill his soul with that love that no creature was ever filled with: therefore we must necessarily suppose there was the greatest love imaginable in Christ's humane soul, the greatest as was possible there could be in any created nature. The Godhead dwelling in Christ bodily, that infinite love of God must be supposed in some sense to dwell in the heart of Christ Man. How loving, how tender, how affectionate must that heart be that hath all the love of the Father and the Son poured out into it? For consider it, the Son receives all from the Father by eternal Generation, the Son takes up our nature and dwells in it; the humane nature united to the Son, takes in the influence of the Fathers and the Sons love by means of its personal Union with the Son. And thus the humane nature is not only warmed, but wholly set on fire by the Divinity inhabiting in it. Therefore it is well observed by one of the Ancients, There is some warmth, some heat that comes from Christ the eternal Word into all the Saints hearts; 
In hac anima ipse ignis divinus substantialiter requievisse credendus est. Orig.  but in Christ's humane Soul the very fire of Divine love dwells substantially: there it rested substantially; for in him the fullness of the Goahead dwells bodily, Col. 2.9. Therefore there is the greatest love imaginable to be found even in the humane Soul of Christ. More particularly the love that was in the humane Soul of Jesus Christ may be described and set forth under three considerations.  
1. The heart of Christ-Man was filled with the most sweet, tender, merciful, compassionate dispositions, that ever any heart was filled with. Hence is it, that we have those expressions, that he is a merciful and a faithful High Priest, Heb. 2.17. that he is touched with the feeling of our infirmities, Heb. 3.15. We read also of the bowels of Christ, the meekness, the gentleness of Christ, 2 Cor. 10.1. Never were there such words of love and sweetness spoken by any man as by him: never was there such a loving and tender heart as the heart-of Jesus Christ, Grace was poured into his lips, Psal. 45.3. Certainly never were there such words of love, sweetness, and tenderness spoken here upon this earth as those last words of his which were uttered a little before his Suffering, and are recorded in the 13, 14, 15, 16, & 17 Chapters of John. Read over all the Books of love and friendship that were ever written by any of the sons of men, they do all come far short of those melting strains of love that are there expressed. So sweet and amiable was the conversation of Jesus Christ, that it is reported of the Apostle Peter in the Ecclesiastical History, that after Christ's Ascension he wept so abundantly, that he 
Quoties recordaretur illius suavissimae conversationis Christi.  was always seen wiping his face from the tears; and being asked why he wept so, he answered, He could not choose but weep as often as he thought of that most sweet conversation of Jesus Christ.  
2. The love of Christ as Man, or which was in his humane nature, may be seen in the compliance of his humane will with the Divine will in point of suffering. It is true, it was the Divine will that gave up the humane nature to suffer, Joh. 6.51. The bread which I will give is my flesh, which I will give for the life of the world. It was the Divine will that gave up the humanity to suffer, yet his humane will complied with the Divine will: Father, not as I will, but as thou wilt. There is a will and a will in Christ, a Divine will and a humane will, and the humane will complies with the Divine will. Father, save me from this hour, nevertheless for this cause came I to this hour, Joh. 12.27. Hence is it, that the Apostle tells us he was obedient unto the death, Phil. 2.8. The Lord Jesus knew rightwell how great a burden the weight and pressure of his Father's wrath was, and yet he was content to undergo this burden for our sakes. The cup which my Father hath given me to drink, shall not I drink of it? Joh. 18.11. I have a baptism to be baptised with, and how am I straitened till it be accomplished, Luk. 12.50. It is true, had he not been God, he could never have stood under such a burden as the burden of Divine wrath: and had not his love been more than a created love, had his love been the love of a mere creature, he would never have undertaken such a work. But being supported by the Godhead, he was enabled to undergo his Sufferings, and also his humane will influenced by the Deity, was made willing to suffer: therefore it is said, For their sakes I sanctify myself, Joh. 17.19. There was a concurrence of his Divine and humane will in his suffering: the Divine will in the person of the Son sanctifies and sets apart the humane nature to suffer; the humane will concurs with the Divine, and is made willing to suffer, Joh. 10.17, 18. Therefore doth my Father love me, because I lay down my life. The person that lays down his life is the Son of God incarnate, the life which he lays down is the life of his Humanity; for the life of his Divinity could never be laid down. Now the Divine person had the humane soul and body united to himself in the bond of personal Union. The Divine person gives up the humane soul and body to be separated from each other at his death, and yet holds them both to himself in the bond of personal Union. Divines use an apt similitude to illustrate this by: It is as if a man held a sword in his hand sheathed, and should draw forth the sword out of the sheath: the sword and sheath are separated one from the other, yet the hand holds both. Here then is the acting of the Divine will, the Divine will in the person of the Son gives up the humane nature to suffer; this is intimated in those expressions, No man taketh away my life from me, but I lay it down of myself; I have power to lay it down, and I have power to take it up again. Now the humane will knowing that it is the pleasure of the Divine will that the humanity should be given up to suffer, submits unto, and complies with the Divine will: this is implied in that expression, This commandment have I received of my Father, Joh. 10.18. The Divine will of the Father and of the Son are all one. Now the humane will knowing that it was the pleasure of the Divine will, that the humane nature should be given up to suffering and death, complies with the Divine will herein.  
3. The third consideration to set forth the love of Christ, as he is Man, or in his humane nature, is this: The love of Christ, as he is Man, may be seen in the Petitions he offered up to the Father for us whilst he was here on earth. Much of that love which dwelled in his humane soul may be seen by the prayers and petitions he offered up to the Father for us. It is true, Christ's Intercession is a work that belongs to him as Mediator: now Christ is Mediator not according to one nature only, but according to both natures; and there is a communion of both natures in this action of his praying for us, as well as in the rest of his Mediatory actions: but yet although the person praying for us be God-man (that very person who subsists in both natures) yet that nature in which he is most properly said to pray, is his humane nature: as in his sufferings, the person suffering is God-man, yet the nature according to which he is said to suffer, is the humane nature; therefore he is said to be put to death in the flesh, 1 Pet. 3.18. So in his praying for us, the person praying is God-man, but the nature in which he prays, is the humane: the whole action proceeds from the person, but the proximate and immediate principle is the humane will. Christ's praying was the act or desire of his humane will, though it be true, that will was acted, influenced, and governed by the Divine will. Hence is that saying of the Ancients, 
Christus orat ut homo, ut Deus adoratur, ut homo orat Patrem.  Christ prays as he is man, as he is God so he is prayed unto: as he is man so he intercedes, prays, and supplicates to the Father for us.  
Now we may consider the love of Christ in the desires that were in his humane will for us. It is true, it was the Godhead that directed and inclined his humane will to those desires, and gave that virtue and efficacy to his prayers. If they had been the prayers of a mere man, they had not had such efficacy. But yet we may consider the love that was in his humane soul when he prayed here on earth for us. There was no small love in the Humane soul of Christ, when he asked such great things for us a little before his going out of the world. It is true, his humane love is not all or the principal thing to be considered in the great things he asked for us. If his love had not been more than the love of a man, he could not have asked such great things for us, as we read of in Joh. 17. yet certainly there was a great deal of love in his humane soul, which was filled by the Divinity inhabiting in it. His heart was brimful of love when he came to make that last prayer of his to the Father for us. Judge of his love by the things he asks for us. 
Cujus Christiani cor non liquescit dum manifestè cognoscit Filium Dei aeternum pro se rogâsse Patrem, ut unum sit cum ipsis?  What are the things Christ asks? No less than Union with himself and the Father, Joh. 17.21, 23. It is a good speech of one of the Ancients: What Christian heart is it that doth not melt when he doth clearly understand that the eternal Son of God did ask for him in particular, that he might be one with him and the Father? Can we desire a greater happiness than this, to be one with the Father and the Son? This is the happiness Christ asks for us, that we might be one in the Father and the Son. And as he prays for this Union, the top of all, so he prays for many other blessings; as,  
1. That the Father would keep all that are his through his own Name, vers. 11. How would he have them kept? He would have them kept unto this union. So it follows, That they may be one as we are one. As the Father and the Son had intended the Elect unto this union, so he prays that they may be preserved unto this union: preserved unto eternal life, preserved from miscarrying, that they might come unto that union the Father and the Son had elected them unto. What comfort is this, that our Lord Jesus hath prayed we may be kept to our last happiness, that God would be his own power keep us to Salvation? The Salvation of the Elect must needs be secure, when Christ hath prayed the Father, that he would keep all his by his own power to Salvation.  
2. He prays that we might be kept from the evil of the world, vers. 15. You that fear to be overtaken with any scandalous sin, you may know the worth of this prayer.  
3. He prays for our Sanctification, vers. 17.  
4. He prays that we might be where he is, vers. 24.  
5. He prays that we might have a share in his Glory; not only that we might be with him, but also behold the glory that the Father had given him. What love must that heart needs be filled with, that prays for such things. It is true, it was not the love of a mere man that could ask such things; but it was the Divine love filling his humane soul and acting of it, that carried him forth to ask such things. And thus I have finished the consideration of the love that was in the humane nature of Christ.  
2. There is the love that is in Christ's Divine nature. The love which is in the humane nature is very great; but the love of the Divine nature is infinitely greater. The love which is in the Divine nature is the fountain and spring of all the love that is in the humane nature, and it was meet we should contemplate a little the love that was in Christ's humane nature, that by this consideration we might rise up to contemplate the love of the Divine nature, which is the fountain and head-spring. Now to help us a little to conceive of the love which is in the Divine nature of Christ, I shall propound you three considerations to illustrate it.  
1. All the love of the Father resides and is to be found in the Divine nature of the Son. The Scripture, when it speaks of the love of God, doth all along commend and set forth the love of God the Father. Behold what manner of love the Father hath showed us, 1 Joh. 3.1. The grace of our Lord Jesus Christ, and the love of God, etc. 2 Cor. 16.14. The love of God, that is, the love of the Father: for when Christ and God are set in distinction, by God we are to understand the first person of the Trinity, the Father. So Joh. 3.16. God so loved the world, that is, God the Father. Still we see the Scripture describes the Father to us as the fountain of love. As the Father is the Fountain of the Deity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so he is the fountain of love. Now than if all the love of the Father resides and is to be found in the Son, then certainly the Divine nature of the Son must needs be full of love: but so it is, the whole entire love of the Father is to be found in the Divine nature of the Son; and the reason is, because there is but one and the same Divine nature in the Father and in the Son. 
Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Father and the Son are not of alike Essence, but they are of the same Essence, and because of the sameness of the Essence in the Father and in the Son, there is the same love in the Father and in the Son. Love is an essential property belonging to the Essence of God; there being the same Essence both in the Father and the Son, there must needs be the same love in both. The Father communicates all he is and hath to the Son in the eternal Generation, Joh. 16.15. All that the Father hath is mine: therefore the Son receiving all from the Father in the eternal Generation, the whole entire love of the Father is communicated to him, and resides in him. Therefore he is called the express image of his person, the brightness of his glory, Heb. 1.3. The whole nature of the Father is to be seen and is made conspicuous in the person of the Son. Therefore if we conclude, that there is the highest and most immense love in the Father, we must necessarily conclude there is the same love in the Son, who is the express image of his person. Hence is that expression of our Saviour, Joh. 14.21. If any man love me, he shall be loved of my Father, and I will love him. Observe it, my Father will love him, and I will love him. We may not conceive there is a twofold love, one of the Father, and another of the Son, but both Father and Son do love with the same love. There is but one and the same Divine love in the Father and the Son. It is true, if we understand it as some do, of the love that is in Christ's humane nature, than we may suppose a twofold love; and so there is a Learned man that gives this sense, My Father will love him, and I will love him, i. e. I will love him, not as God only (for so the Father and the Son love with one love) but I will love him as man also. 
Quomodo Pater sine Filio, aut Filius sine Patre diligeret, quomodo cùm inseparabiliter operentur, separabiliter diligant? Aug.  But I incline rather to understand it as Austin of the Divine Love, there is but one and the same Divine love in the Father and the Son. It is Augustine's Exposition upon the Text: How is it possible the Father should love without the Son, or the Son without the Father? How is it possible, when the Father and the Son work inseparably, their love should be divided and separated? The Son having all the Father's love in him, and the Scripture describing the Father to be the fountain of all love, the Divine nature of the Son must needs be full of love.  
We come now to make a little Use of what hath been opened. Use. We have heard a little of the sweetness of Christ's love, not only in the properties of it, but as this love is to be found in both his natures. Behold here matter for new wonder. Well may we cry out with the Apostle, O the heights, and depths, and breadths, and lengths of the love of Christ! Here is love, the most glorious love in both the natures of the Lord Jesus, in his humane, and in his Divine nature.  
1. Great was his love in his humane nature; his humane nature was filled with that love that no creature was filled with: great are the affections that are seated in his humane heart, never so much sweetness, kindness, tenderness, compassionateness to be found in any heart as his. Never any thing so sweet, so lovely, so amiable in the whole Creation of God as the Humanity of Jesus Christ. Thou art fairer than the sons of men, Psal. 45.2. The humane soul of Christ was composed and made up all of love and sweetness: yea, the humane nature was the receptacle as it were, into which the Divinity poured forth all its love. In him dwells all the fullness of the Godhead bodily, Col. 2.9. It is not a particle or some small portion of the Divinity, but the fullness of the Godhead; and if all the fullness of the Godhead, than all the fullness of Divine love dwells in the humane nature assumed. Not that the love of the Humanity is formally and essentially the same with the Divine love, or that the love which immediately flows from his humane will and affections, is simply infinite as the Divine love is, (although it is a far greater love than ever was found in the heart of any creature) but thus we may conceive of it. The Humanity is as it were the seat of the Divine person; in this humane nature that person (who is love itself) dwells. God's nature is love: now in the humane nature assumed, that very person (who is love itself) dwells and takes up his abode; how sweet, how full of love must the heart of Christ be, that hath love itself dwelling and inhabiting in it!  
2. Here is the love of the Divine nature: and how great that love is, no heart can conceive, no tongue can express. A few words from hence to Sinners, and to the Saints of God.  
O that poor Sinners would be persuaded to look after a share in this love. Use 1 Never will you find any love to match this love: you may go from creature to creature, but never find any love like the love of Christ. Look upon the love of Christ-man, it is the sweetest love that ever was, never any created love like to his; but then look to his Divine love, and where will you find a parallel? What are a few drops to the Ocean? All the love that is scattered among the creatures, is but as a drop; the Godhead, that is the Sea and Ocean of love. Here are you drawn by a double cord of love, by the love of his humanity and his Divinity. When Christ would win upon souls, how doth he do it? He sets his love before them, I love them that love me, Prov. 8.17. If any man love me, he shall be loved of my Father, and I will love him, Joh. 14.21. Love is the thing which is most naturally loved: who can withstand the power of love? Can you hear of all this love in the heart of this amiable person the Lord Jesus, and not find it in your hearts to love him? Never will you find so much love and sweetness any where else as in the Lord Jesus. The things that have been set before you are the greatest realities, and not mere notions of words or love. We hear much of love in this world, men speak much of love; but the love that is spoken of in the world, is for the most part nothing but words and air, there is little reality in it; but the love of Christ is the most real, solid, substantial love. Here is the love of God himself, the love of the Divinity, here is love lodged in a part of your own nature, lodged in that nature which is akin to you: here is the love of your own flesh and blood: should not the consideration of this sweet matchless love of Christ joined with the consideration of your extreme misery and necessity make up the most powerful argument to draw souls to Christ? Here you have the sweetest and most glorious love in the world to invite you on the one hand, and on the other you have the necessity of your own misery. Unless you believe that I am he, you shall die in your sins, Joh. 8.24. He that believes not on the Son, the wrath of God abideth on him, Joh. 3. ult. As many as are under the law are under the ●erse, Gal. 3.10. If you despise and reject this Lord Jesus, do you know where to find another Saviour? If ever you be saved, Divine Justice must be satisfied, an angry God must be pacified, your debts must be discharged, otherwise your ●●ns will be all charged upon you another day. If you neglect such a Saviour whose love is most sweet, and your need of him so great, your condemnation will be most just. If any man love not the Lord Jesus, let him be anathema maranatha.  
You that are the Saints of God, Use 2 learn from hence to study and contemplate the love of Christ more and more. Ye complain your hearts are cold and frozen, ye cannot get them inflamed with love to Christ; warm your cold and frozen hearts by the fire of Christ's love. Love is the Loadstone of love. Consider well the love that ●s in both his natures; consider the sweetness of his humane nature; consider the sweet, kind, compassionate, sympathising heart of Christ as man; consider that love is lodged in the heart of one that is your elder Brother: that it is seated in that nature that is near akin to you, and ●s in all things made like to you, sin only excepted: and then consider the fullness and perfection ●f his Divinity: consider well the infinite trea●ures of love and kindness that are lodged in his Divine nature; let us ponder and consider these things, surely our hearts are hard frozen indeed, if they will not melt under these considerations.  
The end of the second Sermon.   

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 Christ's Divine Nature, we have mentioned one consideration about it, the second follows.  
2. 
The second Consideration about the love that is in Christ's 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 than 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 entered 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, God's 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 itself. 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 itself, 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. God's 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, etc. 1 Joh. 3.16. There was the love of the humanity which did concur in Christ's 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 merely in the consideration of the actions and sufferings of Christ-man; 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 Christ's 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 Christ's love are most admirable.  
1. The first effect of Christ's 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 singular, 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 God's 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 Virgins.  What greater Argument of power than to join 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 Christ's 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 show the dimensions of Christ's love, to show what are the heights, breadths, lengths, and depths of Christ's 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 choose 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 superior 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 superior to Angels, unless it be in this respect, that God hath showed 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 God's 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. Unto 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 go 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 thyself God. Hear 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 inferior to his own. What comparison is there between God and the creature? That the eternal God should join 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and dwelled 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 controversy 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  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, joined himself to our nature, that part or parcel of humane nature that was joined 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 joined 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 itself, 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 herself, 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 Christ's 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 passable 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 Christ's 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 impassable 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 itself. The great end why the Son of God assumed our nature was, that he might satisfy for the sins of men. Now one is then said to satisfy 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 entered 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 Christ's 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 show 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 mere man. He did for a time keep in and hid 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 hide 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 itself 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 Carpenter's 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 died; and if he had not suffered and died, 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 Judgement, 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 Father's 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 Father's 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 Judgement, 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 Judgement, 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 hid 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, etc. 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.   

SERMON IU.  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.  
4. THE greatness of the love of Christ in his Incarnation may be seen in the nearness of the Union that is made between the two Natures, the humane and the Divine nature in the person of the Son of God. The humanity of Christ, by virtue of this union, is become the Spouse as it were of the Divinity. God hath married himself to our nature, the Son of God hath given his own person to it: the Divine nature hath drawn the humane nature into that most excellent unity of the Divine person; so that now there is but one and the same person of the Divine nature and the humane nature assumed: so that the humane nature (as it is well expressed by one) is by means of this union rooted in the Divine stock. To understand this, we must know that the Son of God was a person before his Incarnation, and subsisted in the Divine nature; by the work of his Incarnation the humane nature having no subsistence of its own, hath the Divine person of the Son communicated to it, and so subsists in and by that person: so that now here is one and the same person that subsists in two natures. The same person who subsisted in the Divine nature only, before his Incarnation; after his Incarnation subsists in both natures, the Divine and humane nature. All this is implied in that great Scripture, Joh. 1.14. The Word was made flesh. The Evangelist speaks of Christ the Son of God, the eternal Word; The Word was made flesh, that is, the Son of God, the second person in Trinity was made flesh, or became man. That Christ was a person, and had his subsistence in the Divine nature before his Incarnation, that the Evangelist had shown us in the two first verses, In the beginning was the Word, and the Word was with God, and the Word was God: Here the Evangelist shows us plainly, that Christ had his subsistence before his Incarnation, he subsisted in the Divine nature, he subsisted with the Father in the same Divine Essence. Now after he comes to acquaint us, that this very person whom he calls the Word, and who did first of all subsist in the nature of God only, did afterwards become man, and was made flesh; and after his Incarnation subsists in both natures, the nature of man as well as the nature of God, who before his Incarnation subsisted in the nature of God only. The Word was made flesh. How is this to be understood, made flesh? Not by any conversion in the natures, as if so be the Divinity was absorbed by, or turned into the humanity, or as if so be the humanity was swallowed up into the Divinity: but the Word is made flesh, thus we ought to conceive of it, the Word, that is, the eternal Word, the second person of the Trinity, who was a person before, draws the humane nature into the Unity of his own person, so that the natures remain distinct and unconfounded, but the person is but one. The Word who was a person before his Incarnation, assumes and takes the humane nature (destitute of any personal subsistence of its own) into the unity of his own personal subsistence; so that now by means of the Incarnation of the Word, there is one and the same person of the Word and the humane nature assumed. This is in short the sum of that Doctrine which we call the Hypostatical, or personal Union; which is therefore called the Hypostatical or personal Union, because both the natures, the Divine and the humane nature are united into that one Hypostasis or person of the Son of God.  
Now consider the greatness of Christ's love in this Union. This union (the union of the two natures in that one person of Christ) is the greatest of all unions, next to the union of the three persons of the Sacred Trinity, which indeed may not so properly be called a Union as a Unity. 
Summa illa Trinítas nobis hanc exhibuit Trinitatem.  The highest Trinity hath exhibited to us this Trinity, that these three, the Word, the flesh and humane soul of Christ should be one: one not by any confusion of substance, but one in person. In the Sacred Trinity the persons remain distinct, but the nature is one; in the personal Union the natures remain distinct, but the person is but one. Now this is the highest of all unions next that of the three persons in the Trinity in one and the same Essence: namely, that a created nature, as the humane nature in Christ is, should be made one person with the Son of God, who also himself is God. By this union God communicates himself after the highest manner that was possible unto the creature; and the nature of the creature is united to God in the most perfect manner as it was possible for the creature to be united to God. In the Incarnation of the Son of God, man who is the last creature in Creation, is joined with his first Cause and Principle, in such a union, as that there is none greater under God. To illustrate yet farther the greatness of this union that is made in the two natures, in the person of Christ, consider, There is a presence of God, and an inhabitation of his Spirit in the Saints; but this falls far short of the personal Union which we are now speaking of: for notwithstanding the mystical Union, notwithstanding the inhabitation of the Spirit in Believers, yet a Believer remains a true person, the person of a Believer and the person of Christ remain distinct persons, though Christ and Believers be one mystically and spiritually. The Scripture, He that is joined to the Lord is one Spirit. There is a mystical, spiritual Union between Christ and Believers, yet Christ and Believers remain distinct in their persons; but in this other union (the personal union, the union of the two natures in the person of Christ) the humane nature of Christ hath no subsistence of its own, but subsists wholly in and by the person of the Son of God, who was a person from Eternity, and gives his own person to the humane nature destitute of any personality of its own; so that could we suppose it were possible for the humane nature to be deserted by the Divine person that supports it, it would be reduced to nothing: so that here is a vast difference between this union and all other unions. Yet a little farther to illustrate this:  
It is the observation of a Learned Divine, this Union is so near, individual, inseparable, indissoluble, that the Divine nature of the Son will not, cannot, ought not to be thought on, sought for, apprehended out of this union which it hath with the humane nature; but it ought to be thought of, sought for, apprehended in that most near union and conjunction it hath with the humanity: and the humane nature, which is assumed, ought not not to be thought of, conceived, or apprehended out of, but within the most intimate embrace of the second person in Trinity who assumed it. And that God is not to be sought for any where but in Christ, is clear from that passage, 1 Joh. 5.20. The Son of God is come, and hath given us an understanding, that we might know him that is true, and we are in him that is true, even in his Son Jesus Christ, this is the true God. The sum of this Scripture, saith Calvin, is this: When once we have Christ, than we have the true and eternal God, because God is to be sought for no where else. The Son of God hath so assumed a part of our nature, as that he hath made it his own proper flesh; so that, that body which he hath assumed, is not the body of any other person, or individual, but it is the proper body of the Son of God; therefore is it called the Temple of his body, Joh. 2.21. elsewhere it is said, Feed the Church of God which he hath purchased with his own blood, Act. 20.28. And we have that expression, The body of his flesh, Col. 1.22. That particle or parcel of our nature which the Son of God assumed and took up, was so individually, inseparably, indissolubly united to him, that it became his own proper flesh; therefore is it said, The bread I will give is my flesh, Joh. 6.51. To sum up this particular, what love is this, that the Son of God, so great a person as we have heard, should take up a part of our nature, join it to himself in the bond of near union, and doth wear it, and will wear it to all Eternity!  
5. The admirableness of the work of Christ's Incarnation appears in this, in that by means of the Incarnation all the Trinity are brought near to us, and by the Son incarnate we come to have communion with all the Trinity. Hence is that expression of the Apostle John, 1 Joh. 2.24. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son and in the Father. By continuing in the Son we come to continue in the Father. This is the order, we must continue in the Son, if ever we mean to continue in the Father. He had said before, He that denies the Son, the same hath not the Father, now he saith, By abiding in the doctrine of the Son, we shall continue in the Son and in the Father. What is the doctrine of the Son, which if we continue in, we shall continue in the Son and in the Father? The doctrine of the Son is, That the Word is made flesh. Compare this with 1 Joh. 4.2. and 2 Joh. 7. and we shall see it clear, that the doctrine concerning the Son is, That the Son is come into the flesh, or that the Word is made flesh. Now by continuing in this doctrine we shall continue in the Father: by continuing in the doctrine of the Son incarnate, we shall continue in the Father. How so? He that hath the Son hath the Father. The Divinity of the Father is brought down to us in the person of the Son incarnate. It is a great speech of a Learned Divine: 
Divinitas in una sui hypostase●●● tota nobis communicavit.  The whole Divinity hath communicated itself to us in the Incarnation of one of the Persons. To understand which, we must know, although the Son only be the person who is incarnate, not the Father, or the Spirit, yet both the Father and the Spirit are to be found in that one person of the Son who is incarnate; and the reason is, because the Divine persons, although they are distinct, yet they have an inbeing in each other, Joh. 14.10. The Father is in the Son, and the Spirit proceedeth from the Father and the Son; so that in the person of the Son who only is incarnate, the other persons are to be found. Hence is that speech of Luther, and it is a great speech: 
Vbi ille Deus Christus Jesus est, ibi est totus Deus seu tota Divinitas, ibi invenitur Pater & Spiritus S. Luther.  Where that God Christ Jesus is, there is whole God, or the whole Divinity, there the Father and the holy Spirit is found. The Son hath assumed our nature, now the Father is in the Son, and the Spirit proceeds from the Father and the Son; therefore in the Son incarnate all the Trinity are represented to us. We begin first of all at the flesh of Christ, we conceive first of all of the humanity of Christ, and from thence we ascend to the contemplation of the Divinity of the Son inhabiting and dwelling in the humane nature, and by that means we come to communion with the whole Trinity. This may be illustrated further to us by two Considerations.  
1. At the same time we apprehend the Divinity of the Son, we do also apprehend the Divinity of the Father. Joh. 14.9. He that hath seen me hath seen the Father. There is one and the same undivided Divinity, 
Trium personarum una, eadem, & individua est Divinicas, Essentia, Omnipotentia, Sapientia. Essentia unius personae est essentia alterius.  Essence, Omnipotency, Wisdom of all the three persons; therefore when we apprehend and conceive of the Divinity of the Son, we do at the same time apprehend the Divinity of the Father and Spirit, which is common to all the three persons. The essence of one person is the essence of another. We must not fancy or imagine, because we speak of more persons than one in the Deity, therefore there are more Deities; as if there were as many Deities as persons: no, all the three persons are but one and the self same Deity or Godhead: and when we apprehend the Divinity or Deity of one of the persons, we apprehend the same Deity that is common to them all.  
2. By the apprehension of the person of the Son we are led into communion with the Father: so that we may say with the Apostle, 
1 Joh. 1.3.  Truly our fellowship is with the Father and with his Son Jesus Christ. The Divinity of the Father and the Son is the same; so that when we apprehend the Divinity of the one, we must necessarily apprehend the Divinity of the other. Yet there is a distinction between the Father and the Son, the distinction is not in point of Essence, for there is one and the self same Essence or Divinity common to them both. Therefore if there be a distinction between the Father and the Son, and that distinction be not in point of Essence, the distinction must necessarily be conceived to be as to the person of the one and of the other: each person includes the whole Essence; and when we conceive of one person, we must conceive of the whole Essence. Yet thus we ought to take it, the same Essence is to be conceived after a distinct manner of subsisting in the Father: and the self same Essence is to be conceived after a distinct manner of subsisting in the Son. Or we may take it in other words thus: One and the self same God after such a manner of subsisting is the Father: one and the same God after such a manner of subsisting is the Son. For that which we call a person in the Godhead, is nothing else but the Divine Essence itself distinguished by some proper manner of subsisting; as for instance; When we conceive of the Father, we conceive of him as the first person in the Deity, who is of himself, and from no other, and gives being to the Son as the Son, this is his manner of subsisting: When we conceive of the Son, we conceive of him as the second person in the Deity, who hath the same whole and entire nature of God in him as the Father hath; yet as he is the Son, so we conceive of him as begotten by the Father, and proceeding from the Father by eternal Generation; this is his manner of subsisting. Here is one and the self same Essence still, the Father hath the whole Essence in him, and is depending upon no other: the Son hath the same Essence; but as he is the Son, so he is begotten by the Father, and proceeding from him by eternal Generation. Now by the person of the Son incarnate we are brought in to communion with the Father. How so? Whilst we apprehend and conceive of the person of the Son who is incarnate, we may reflect upon the Father, from whom the Son proceeds, and between whom and the Father there is the most perfect communion of natures, the nature of the Son being the nature of the Father also; and thus by having fellowship with the Son, we have fellowship and communion with the Father also. It is a great Scripture to illustrate this, Joh. 14.1. Ye believe in God, believe also in me. 
Fides in Christum non est praejudicio fidei in Deum Patrem, etc. Nihil vetat quò minùs sit fides in plures personas, modò essentia sit una eadémque. Roloc. in Joh. 14.  It is the observation of a Holy man and Learned Divine upon that Text: Faith in Christ is no prejudice to faith in God the Father; neither is faith in the Holy Ghost any prejudice to faith in the Father and in the Son: for there is one and the same God, although the persons are distinct in that one nature of God. And he adds: Nothing forbids us but that faith may be in more persons than one, so we be sure to retain one and the self same Essence. To understand which, we must consider:  
When we conceive of one person in the Trinity, or direct an act of faith to one person, we must take in the whole Deity or whole God in our apprehension or conception: when we conceive of another person, or direct an act of faith to another person of the Trinity, we must take in the whole Deity or Essence in our apprehension: we must take heed that we never part or divide the Essence in our conception of any of the persons. When you conceive of each person, be sure you take in the whole Essence in that conception; as for instance: When I conceive of God the Father, I conceive of the first person in the Deity, whole God subsisting in the Divine Essence after such a manner: when I conceive of the Son, I conceive of the second person in the Deity, whole God subsisting in the Essence after such a manner. The Essence is common to all the persons, and the persons do subsist in the self same Essence; therefore in the conception of each person, we must be sure to take in the whole Essence. Now by the Son incarnate we are brought to communion with the Father; the humanity of Christ leads us to the Divinity, we begin at the humanity, and we ascend from thence to the consideration of that person, who assumed the humane nature. Now in this one person is whole God, there is the Divinity of the Father and of the Spirit: now, when by the eye of faith we can contemplate the Divinity in the person of the Son, we may be the same eye of faith reflect upon the person of the Father as subsisting in the same Divinity, and who is no otherways distinguished from the Son but by his relative property. 
Nihil absurdi est, dum concipimus Deitatem Patri, Filio, & Spiritui communem, si intuitus Filii mentes nostras reflectit ad Patris personam. Calvin.  It was a wise and great speech of Calvin to this purpose: There is nothing of absurdity in this, if when we do conceive of the Deity or Godhead, which is common to the Father, Son, and Spirit, the aspect and contemplation, which faith hath of the Son, do reflect and turn back our minds upon the person of the Father: for the distinct respects which are between the Father and Son as such, make no division or partition in the Essence; although the Son be not the Father, nor the Father the Son, yet both the Father and the Son are one and the same God, and there is one and the same Essence common to them both: I and the Father am one, Joh. 10.30. Therefore when by the eye of faith we cast an aspect upon the person of the Son, and see him subsisting in the Divine Essence, we may by the same eye of faith reflect upon the person of the Father, and see him subsisting in the same Essence; and thus our fellowship is both with the Father and his Son Jesus Christ, as the Apostle speaks.  
Learn from what hath been opened, Use 1 that they who leave out Christ in their Religion, or do fancy or imagine to themselves any other Christ besides the Word incarnate, can never attain to God, or communion with him. Marvel not at such an inference as this is, this doth naturally arise from the doctrine I have delivered, and this is no other conclusion than the Apostle lays down, 2 Joh. vers. 9 Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God. Whosoever he be who transgresseth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whosoever he be that swerves or turns aside from Apostolical doctrine, the doctrine delivered by Christ himself and the Apostles concerning Christ, the same hath not God; he that continues not in the doctrine of Christ. What is the doctrine of Christ?  
Christ is the name of that person who subsists in both natures, 
Christus est nomen personae in duabus subsistentis naturis.  Christ is the name of the person of the Mediator, which is constituted of both natures, the Divine and humane nature; neither is the Divine nature without the humane nature, nor the humane nature without the Divine: that Christ which the Scripture reveals, but both natures united in the person of the Son of God. Who is that Christ the Scripture reveals to us? His name shall be Emmanuel, God with us: God manifested in the flesh, declared to be the Son of God according to the Spirit of holiness, Rom. 2.3. The Scripture when it speaks of Christ as Mediator, when it speaks of that person who must bring us to God, it speaks of him as that person that subsists in both natures, in the nature of God and of man. They therefore who deny the Divine nature to be in Christ, as the Socinians do, and they who deny the truth of his humanity by affirming, Christ hath no longer any humane body, these cannot be said to continue in the doctrine of Christ, and all such have not God: all that continue not in the doctrine of Christ, have not God. Whatsoever knowledge of God men may pretend unto, unless they own God in the person of the Médiator, and Christ in the truth of both his natures, the same have not God, they have no such knowledge of him as to have any interest in him, and at last to be brought to the enjoyment of him. 1 Joh. 4.15. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. How must Jesus be confessed to be the Son of God? He must be so confessed to be the Son of God, as to be God: the Son of God, and God, that is the meaning: compare this with 1 Joh. 5.20. He that is the Son of God is the true God: to confess Jesus to be the Son of God, is to confess him so to be the Son of God as to be the true God. Now if he only dwells in God, and God in him, that thus owns the Divinity of Christ, what shall become of them that deny his Divinity? Certainly God doth not dwell in them, nor they in God, they are never like to have any thing to do with God.  
To own Christ in words, Use 2 and yet in deed and in truth to deny him, this is as dangerous. Some tell us, that the light within that is Christ; but take heed of being deceived in so great a matter as salvation is. Believe it, your salvation lies at stake here, the light within is not that that can save us: that Christ who must save us is no other but the Word incarnate, he who in the beginning was with God, and who in the beginning was God, he by whom all things were made, and without whom nothing was made that was made, and who afterward in the fullness of time was made flesh, this is he by whom you must be saved, if ever you be saved. It was not by the light within that we were made, no, the light within is but a creature; Christ the eternal Word is the light of men, Joh. 1.4. All the light that is in men is but a created spark from Christ, who was the first increated light: it is by him you must be redeemed and saved, by whom you were at first made and created. The same eternal Word, who was with God in the beginning, and by whom all things were made at first, is he who afterwards was made flesh, and by whom we must be saved. Was the light within from Eternity? or will you call the creature of God, God himself? The light within is a thing of God's creation: where was that which some call the Light within, before Adam was? If it had a beginning, than it was a creature. If men will tell you, there is something of God, a measure of God that is let down into every man, unless by something of God, they understand some created thing, they do apparently confound the Being of God and the being of the creature, and so do make the creature itself to be God; but it is God himself must be our salvation: so the Church sings in that triumphant Song of hers, Isa. 12.2. Take heed how you go off from, how you frame to yourselves any other Saviour besides this great Saviour, whose Name is the Lord our Righteousness: who is God and man in one person.  
Learn from what hath been said, Use 3 what the true way is of getting the nearest and sweetest communion with God and the whole Trinity, and that is by studying much the Son incarnate. The study of one Christ will bring us to the highest knowledge of God that we are capable of: Joh. 14.6. I am the way, the truth, and the life. He that enjoys Christ, hath all that can be desired; and therefore it is a good observation Calvin hath upon that Text: If Christ be the way, the truth, and the life, he must needs soar beyond perfection, aspire at something beyond the last perfection, who is not content with one Christ. Christ is the way, the truth, and the life, he is the beginning, middle, and end: in him we must begin, in him we must go on and make progress, and in him we must end. Christ-man is the way, and Christ as he is one and the same God with the Father, so he is the life. The humanity of Christ is the gate or portal that opens the way to the Divinity: when by the sight of his humanity, we are led to the sight of him as God, then is he to be acknowledged to be wholly in the Father, and the Father to be wholly in him, He that hath seen him, hath seen the Father, 2 Joh. 9 Most sweet are those promises of the Lord Jesus, Joh. 14.21, 23. If any man love me he shall be beloved of my Father, and I will love him, and we will come and make our abode with him. If we would have the Father and the Son make their abode with us, we must first begin at the Son incarnate: we must be fond of him, if I may so speak; make much of him, have an high esteem of him. If any man love me, he shall be beloved of my Father, and I will love him. Christ speaks now as being present in our nature, as clothed with the humanity, and saith: He that loves me, shall be beloved of my Father: that is, he that loves me who am the Son incarnate. God hath brought down himself to us in the person of the Son who is incarnate. All the Trinity is brought near to us in that one person: the Divine persons, though they are distinct in their relative properties, yet they are inseparable; where the one is, the other is: wherefore let us keep close to the Son, love the Son, adhere to the Son, the Son incarnate will lead us to the Father. By this Son we shall have the sweetest communion with God; therefore make much of Christ, it is a vain thing to think of getting God any other way.  
The end of the fourth Sermon.   

SERMON V.  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 have already mentioned five Propositions to discover the greatness of the love of Christ in the work of his Incarnation: we now come to the sixth.  
6. The sixth Proposition is this: The greatness of the love of Christ in the work of his Incarnation will appear in the great advancement that cometh to our nature by the Incarnation of the Son of God. It is the greatest advancement of humane nature imaginable, that God should take a part of our nature into unity of person with himself. This I shall illustrate by four Considerations.  
1. By means of the Incarnation of the Son of God a part of our nature is advanced above the Angels, Heb. 2.16. Verily he took not on him the nature of Angels. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Adverb of confirmation, a word that is used to assert the truth of a thing more vehemently and strongly. The Apostle lays much weight and stress upon this, Verily he took not upon him the nature of Angels. It is as much as if he had said, Truly herein is our nature advanced above Angels, in that the Son of God did take part of our nature, and did not assume Angelical nature. If we look upon Angelical nature in itself, and consider the nature of Angels simply, so Angelical nature is superior, a nature superior to our nature; therefore is it said, that man is made a little lower than the Angels. Humane nature simply considered in itself, is inferior to Angelical nature: but then look upon our nature as it is advanced in Christ the Head of the Church, and so it is preferred above Angels; therefore is it said, that Christ is exalted far above principalities and powers, might and dominion, and every name that is names not only in this world, but in that which is to come, Eph. 1.20, 21. The Apostle in that place is speaking of Christ-man: Now Christ-man is exalted above Principalities and Powers, that is, above the Angels, yea and above every name that is named not only in this world, but in that which is to come: hence is it that the Angels are commanded to worship Christ, Heb. 1.6. Now although it be true, that the Divine nature in Christ is the proper and formal object of worship, yet the Angels are commanded to worship the Son of God in our nature, to worship the Son of God clothed with our nature. Therefore is it said, When he brings in his first-begotten Son into the world he saith, Let all the Angels of God worship him. The Angels were not only to worship the Son of God before his Incarnation, but after his Incarnation. The Son of God when incarnate and clothed with our flesh, did not cease to be the natural coessential Son of God, he was the Son of God, and God, before he took the nature of man upon him: In the beginning was the word, and the word was with God, and the word was God, Joh. 1.1. This is spoken of him before his Incarnation: therefore as the Angels were to worship him before he was clothed with our nature, so they were to worship him after he was clothed with our nature.  
2. The second Consideration is this: The advancement of our nature by the work of Incarnation appears in this, In that by means of the Incarnation a part of our nature is joined to the second person in Trinity, continueth in personal union with him; so that the Son, or that Person whom the Scripture calls the Word, with the humane nature assumed, is, and continueth to be the second person in Trinity. We have already heard, how that by means of the Incarnation of the Son of God we come to have communion with the whole Trinity. That which I have to add in this Proposition, is to show what that near relation is which the humane nature assumed hath unto the Trinity, and how that by means of the personal union the humane nature assumed hath a nearer relation unto the Trinity than any creature whatsoever. It is a Position and a Maxim both of ancient and modern Divines, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum proprià sua carne socunda persona Trinitatis. Chemnit. lib. de duabus in Christo Nature's.  That that person of the Trinity whom the Scripture calls the Word with his proper flesh is the second person of the Trinity. Now we must understand this aright, when Divines say, The Son or the Word with his proper flesh is the second person of the Trinity, 1. we must not suppose that hereby is intended any conversion in the natures, as if so be the humane nature assumed were taken into the substance or essence of the Trinity, for that is impossible: we must still remember how that the two natures, the Divine and humane nature after this union is made in the person of the Son, always remain essentially different and distinct: that is, the Divinity doth always remain to be the Divinity, and the humanity to be the humanity, that is, it remains true humane nature after the personal Union.  
2. Neither must we suppose, that the Son of God assumes a humane person, but a humane nature; for if the Son of God had assumed a humane person, than there had been a Quaternity, not a Trinity, four persons, not three any longer; and this the doctrine of the Gospel is most abhorring from. For the Gospel tells us, That there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, 1 Joh. 5.7. The Gospel speaks but of three, and this the Gospel speaks of after the Incarnation of one of these persons, namely, after the Incarnation of the Word, which is the second of these three; for when John wrote this Epistle the Word was made flesh, and had carried that nature assumed of his into Heaven, and yet notwithstanding the Apostle saith there are but three that bear record in Heaven, the Father, the Word, and the Holy Ghost; so that the Word with his own proper flesh is but one and the same person. There is a new person added to the Trinity by the Word's being made flesh, as he is said to be, Joh. 1.14. But that person whom the Scripture calls the Word, or the Son of God, I say, the Word assuming humane nature, is, and continueth to be the second person of the Trinity; therefore we ought to conceive of it thus: The humane nature in Christ subsists not of itself, or by itself, neither doth the humane nature constitute any peculiar person by itself; but the humane nature is taken into the unity of the person of the Word, and subsists wholly in and by the person of the Word, who is the second person in Trinity. The Word who was a person from Eternity, and subsisted in the Divine nature only before the Incarnation, by reason of the Incarnation subsists in both natures, the Divine and humane; so that the Word which the humane nature assumed, is and remains to be the second person in Trinity. Mark, the Word's assumption of humane nature doth not make him cease to be a person in the Trinity, which he was before the Incarnation: That he was a person in the Trinity before his Incarnation, is clear from Joh. 1. Neither doth the Word's assuming of humane nature make an addition of any new person to the Trinity; but thus we ought to conceive of it, One and the same person who subsisted in the Divine nature only before his Incarnation, by means of his Incarnation subsists in both natures: so that we may truly say, The Word with his proper flesh, that is, the Word with the humane nature assumed, is, and remains to be the second person in Trinity. It is a speech which Austin hath: 
Homine assumpto non auctus est numerus personarum Trinitatis, sed eadem Trinitas mansit.  When the nature of man was assumed by one of the persons of the Trinity, the number of the persons was not increased, but the same Trinity still remains. But here we may observe the singular advancement of our nature, which is all that I aim at in what hath been spoken. By what we have heard we may see, how by reason of the Incarnation a part of our nature stands in so near a relation to the Trinity. The humane nature in Christ hath a nearer relation to the Trinity than any creature whatsoever, 
Humanitas Christi licèt sit creatura, tamen quia sola & nulla alia ita adhaeret Deo, ut una sit persona cum Divinitate, oportet igitur tam altiorem supra & extra omnes alias creaturas esse, tamen sub solo Deo. Luther.  whether Angels or men. It is a speech of Ambrose: Humane nature is not to be despised, which is taken into so near society and fellowship with the holy Trinity. And it is a great speech of Luther: The humanity of Christ, although it be a creature, yet because this only and no other creature doth so adhere to God, as that it is one person with the Divinity, it is higher than all other creatures, and above all other creatures, yet under God alone.  
3. The third Consideration is this, the advancement of our nature by the work of Christ's Incarnation appears in this, In that by means of the Incarnation a part of our nature is become the Temple as it were of the Divinity: Destroy this Temple, and in three days I will raise it up; but he spoke of the Temple of his body, Joh. 2.21. Here we see the body of Christ, or the humanity of Christ is plainly called a Temple; and whose Temple was it? the Temple of the Divinity: Destroy this Temple, and in three days I will raise it up. He that could raise up the Temple of his body when it was destroyed by death, must needs be God; therefore the person dwelling in this Temple was God: so that Christ calls his own humanity, the Temple of his Divinity. Col. 2.9. In him dwells all the fullness of the Godhead bodily. The fullness of the Godhead dwells in the humanity of Christ as in its proper seat or Temple. It is a saying of one of the Ancients: 
Totum ejus corpus implet tota Divinitas.  The whole Divinity fills his whole humanity. Yet we must take this aright; when we say that the humanity of Christ is the Temple of the Divinity, we must not suppose that the God head is or can be circumscribed; but thus we ought to conceive it, that by means of the personal Union the Godhead dwells in the humane nature of Christ, so as it dwells not in any other creature whatsoever. Now what an advancement is this to our nature, that a part of our nature should be as it were the proper seat and Temple of the Divinity? That God should manifest himself in, by, and through our nature assumed: that the Divinity should shine through our nature, and show itself to us by our nature. A notable Scripture to illustrate this in Joh. 1.14. The word was made flesh, and what follows? We beheld his glory as the glory of the only begotten Son of God. The meaning is, we beheld some rays and beams of the Divinity breaking forth through that flesh of his. God was made visible to us in the person of his Son, who had assumed a part of our nature. Hence is it, that the body of Christ, or the humane nature of Christ is called a Tent or Tabernacle, Heb. 8.2. & 9.11. Why is the body of Christ, or the humane nature of Christ called a Tabernacle? For this reason: Look as the glory of God filled the Tabernacle of old, so the glory of the Divinity hath filled his humane nature. The body of Christ or his humane nature (as calvin's expression is up on that place) It is that Temple in which the whole Majesty of God dwells. 
Templum in quo tota Dei Majestas habitavit. Calvin.   
4. The fourth and last Consideration to show how our nature is advanced by the Incarnation of the Son of God, is this, By means of the Incarnation, Christ-man hath supreme Authority, Jurisdiction, and Dominion over all creatures, and the Government of the World, and the ordering of all the affairs of it are committed to him by the Father. There are clear Texts of Scripture to prove this, Joh. 5.22, 27. The Father judgeth no man, but hath committed all judgement to the Son. And hath given him authority to execute judgement because he is the Son of man. Matth. 28.28. All power and authority is given to me in heaven and in earth. Psal. 110.2. The Lord said unto my Lord, Sat thou at my right hand. Hence is that speech of Austin: 
Est haec & fiducia & gloriatio nostra, quòd nostrûm singulorum portio, ca●o, & sanguis sedeat in coelo ad dextram Dei Patris aeterni. August.  This is our confidence and the matter of our rejoicing, that a part of our nature, flesh of our flesh, bone of our bone sits at the right hand of God the eternal Father. Christ's sitting at the right hand of God imports two things.  
1. His advancement and pre-eminence above all creatures. God hath given him a Name above every name, Phil. 2.9.  
2. It imports his supreme Power, Authority, Jurisdiction, and Dominion over all creatures. Eph. 1.22. & Psal. 8.6. He hath put all things under his feet. The Radix or root of this Power which Christ is said to have over all creatures lieth primarily and originally in the Divine nature of the Son. The Son, the second person in Trinity, as he is one and the same God with the Father and the Spirit, hath power and dominion over all creatures; and as he is the Son incarnate, as he is made man, so he hath all power in a way of Dispensation, all power is committed to him, and he exerciseth that power ministerially as the Delegate of the Father, which yet is in him originally and essentially as he is one God with the Father. Hence is it that Divines observe, If the question be asked According to which nature it is that Christ is said to sit at the right hand of God? The answer must be, That it is according to both his natures: for as Christ is appointed to be Mediator according to both natures, so he is King of the Church according to both natures; only there is this difference to be observed, The Divine nature in Christ receives nothing new which it had not before. When all Power and Authority is said to be given to Christ, the Divine nature in Christ receives nothing new which it had not before: only there is a new manifestation of the Divine power and glory by the humane nature, as Christ prays: 
Joh. 17.8.  Glorify me with the glory which I had with thee before the foundation of the world. As he was the eternal Son, so he was possessed of the same glory as the Father had from Eternity: now he prays, that that glory which he had as the Son and as God, might be manifested in and by the humane nature; therefore we must remember, the Divine nature received nothing but only a new manifestation of the glory it had before, in and by the humane nature assumed: but the humane nature is that which hath properly Power and Authority given to it. Hence is that speech of one of the Ancients: 
Vthomo accepit quod ut Deus habebat. Theodor.  Christ received that as he was man which he had always as he was God. As he was God, he always had Power and Authority invested in him, now he received that as man which he had always in him as God. The Son, as he was God, did always reign with the Father before his Incarnation: And hence that speech of Christ, My Father worketh hitherto, and I work, Joh. 5.17. But although the Son did reign before his Incarnation, yet it was then as God, nakedly and simply considered: as God not as yet clothed with our flesh; 
 Deus sine carne.  but since his Resurrection and Ascension into Heaven, he reigns as God manifested in the flesh. 
A●tè regnabat ut Deus nudus seu suâ tantùm gloriâ in latus, at pòst ut Deus carne nostrâ etiam vestitus.  Before his Incarnation, saith a Learned Divine, he reigned with the Father as God, nakedly and simply considered, as clothed with his essential glory; but after his Incarnation he reigned as God clothed with our nature: That is, says he, God the Father did not account the Son unworthy of this Honour and Authority, although covered with our vile flesh, and admitted him as the Son incarnate into a Copartnership with him in his Kingdom, casting this honour upon the humane nature, because it was joined to his own Son in personal Union. Just as if a King's Son had taken some old garments to himself and clothed himself therewith, far inferior to the dignity of that Relation he bears unto his Father, and his Father should admit him with those garments to sit down with him in his Throne: so the Son of God, though clothed with our nature, covered with our flesh, is not divested of his Government; but he, together with the Father, governs this World. This was that which made one of the Ancients use this expression: That he who is God should sit with God, that he who is the Son should reign with the Father, is no such wonderful thing; for, he that hath the sameness of nature, may well have the same power and dominion: but that a part of our nature should have the same honour with him that assumed it, this is that which exceeds all wonder. But when Divines say, whole Christ, that is, Christ not only as God, but as man, hath power over all creatures, or the humane nature in the person of the Son of God, reigns over all creatures, we must understand this aright. We must not suppose that Christ, considered as mere man without his Divinity, or that the humanity separate and abstract from the Divinity, hath this Sovereignty and supreme Dominion over all creatures; for supreme Power, Dominion, and Sovereignty over all creatures is proper to God only, it is such a Dignity as is proper to God only; therefore is it said Isa. 45.22. I am God, and beside me there is no other: and what follows? To me every knee shall bow, every tongue shall swear. He must needs be God, to whom every knee must bow, and every tongue must confess: therefore it is not compatible to any creature, simply and by itself considered, to have dominion over all things. But we ought thus to conceive of it: The humanity of Christ is to be looked upon as an Instrument that is conjoined with the Deity: the Son of God, because he hath the humane nature united to him, exercises all Rule, Power, and Authority by the humanity, as by an instrument conjoined with him: The Power remains in the Divine nature primarily, radically, and fundamentally, and this Power is exercised by the humane nature secondarily and ministerially: that is to say, whatsoever Christ wills by his Divine will, the same doth he will by his humane will; whatsoever he doth in the Church as God, he doth it also as man. Not that the humane nature is omnipotent, but the person who subsists in the humane nature as well as in the Divine is omnipotent, and there is a concourse of both natures in every action, the person working by each nature what is proper to each nature.  
We come now to make some use of what hath been opened; there are several Uses will arise from the Doctrine that hath been delivered.  
We may learn from what hath propounded, Use 1 that there is a vast difference between Christ and Believers. Believers have Union with the Father and the Son; yet the humane nature in Christ, or Christ as he is man, hath a pre-eminence above all Believers: and that will appear by reflecting a little upon what hath been spoken.  
1. Consider this: the humane nature in Christ hath that relation to the Trinity, that no Believer in the world hath. It is a Maxim with Divines. The humanity of Christ belongs personally to the Trinity. 
Humanitas Christi personaliter pertinet ad Trinitatem.  Now when Divines say, That the Humanity of Christ belongs personally to the Trinity, their meaning is not, that the humanity of Christ brings in a new person, for then there would be a Quaternity, four persons instead of three: but when they say, the humanity of Christ belongs personally to the Trinity, their meaning is, the humanity of Christ belongs and hath relation unto the Word, who is one of the persons in the Trinity, and that it stands in personal Union with him; so that the second person in Trinity subsists personally in the humane nature assumed, which he doth not in any other creature whatsoever. So that none of the Elect hath that kind of relation to the Trinity, which the humane nature in Christ hath: for the humane nature in Christ doth not subsist of itself out of the second person in Trinity; but the second person in Trinity takes the humane nature into the subsistence of his own person; so that the humane nature in Christ hath that relation to one of the persons in the Trinity, (to whom in person it is united) and thereby to the whole Trinity, that no other creature, whether Angels or men, ever had or shall have.  
2. The humane nature in Christ is the Temple of the Divinity. God manifests himself to us in and by that humanity which the Son hath assumed. This cannot be said of Believers. For though it be said of Believers, that they are the Temple of the Holy Ghost, and that the Spirit of God dwells in them; yet it is not where said of Believers, 
Col. 2.9.  that the fullness of the Godhead dwells in them bodily. It is a memorable speech of one of the Ancients, which may clear the matter in hand: By that nature which is seen, 
Per naturam quae cernitur, adoretur quae non cernitur Divinitas.  the Divinity which cannot be seen may be worshipped. We worship God in and by the humane nature of Jesus Christ; but this cannot be said of any of the Saints: we cannot worship God in and by any of the Saints, as we do in and by the humane nature of Jesus Christ.  
3. Consider, Christ-man hath Dominion and Sovereignty over all creatures, as hath been showed at large. This cannot be said of Angels or men, that they have this Sovereignty over all creatures. So that we see Christ hath the pre-eminence in all things, as the Apostles expression is, Col. 1.18.  
These things are necessary to establish our judgements, when many have been so injurious to the honour of the Lord Jesus, as to levelly his person and dignity with the persons of the Saints.  
Learn to admire the great Love of God in Christ. Use 2 We have heard how our nature is advanced in the Head of the Church; now what God hath done for Christ he hath in some measure done for us: therefore is it said, Blessed be God and the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ, Eph. 1.3. And in another place, He hath made us to sit together in heavenly places with him. Christ's advancement in some sort is our advancement, his exaltation is our exaltation. God hath honoured our nature in advancing Christ-man so high: the Divine nature in Christ needed nothing, it was capable of receiving nothing: as he was the Eternal Son, so he was coequal and coessential with the Father; all the glory that comes to him in time, is cast upon the humane nature. Now that God should advance our nature so much as he hath done in our Head, this should affect our hearts greatly. What is man that thou art mindful of him, or the son of man that thou shouldst magnify him? Psal. 8.4. That the Divinity should show itself in and by a part of our nature, that a part of our nature should stand and continue in personal union with the second person in Trinity; that a part of our nature should be advanced above Angels, set in authority above all creatures, this should astonish us. chrysostom saith he was swallowed up by this consideration: It is a great thing, saith he, a thing full of wonder and amazement, that our flesh should sit at the right hand of God, and be adored by Angels and Archangels. When I think of this, says he, I find myself put into an ecstasy.  
Learn from what hath been opened, Use 3 where to seek for God, how we ought to come to God. Would we know where to seek for God, and where we may expect to find him? We must seek for God in and by the humanity of Jesus Christ: the humanity of Jesus Christ is the Temple of the Divinity; here therefore it is we must seek for God, and here may we hope to find him. It is an expression that Luther hath: 
Deus nec vult nec pocest inventri, nisi in hac humanitate, & per hanc humanitatem. Luther.  God neither will, nor can be found but by the humanity of Jesus Christ: which, says he, God hath lifted up as a Standard, that by it he may gather to himself all his children out of the world. Christ himself hath told us, He is the way to the Father, Joh. 14 6. How is he the way to the Father? The Son incarnate, the Son become man is the way to the Father. Joh. 1.18. No man hath seen God at any time, the only begotten Son who is in the bosom of the Father, he hath revealed him. How doth the Son reveal him? In and by the humane nature assumed. He that hath seen me hath seen the Father, Joh. 14.9. How is it, that he that hath seen Christ hath seen the Father? The meaning is, the Divinity lay hid in that humanity of his, and the Divinity was to be seen and apprehended by that humanity of his. This is notably set forth by the Apostle, Heb. 10.19, 20. Having boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh. It is an observation which Calvin hath upon this Text: The flesh of Christ is not be despised, because it is as a veil that doth cover the Majesty of God, and yet directs us the way to enjoy all that is in God. Look as the veil in the Temple did cover all those things that lay hid and secret in the Sanctuary, 
Nec quisquam Deum inveniet, nisi cui via & ostium erit Christus homo. Calv.  and yet withal was the way that opened unto all: so the Divinity that lay hid in the flesh of Jesus Christ brings us to Heaven. No man shall ever find God unto whom Christ-man is not the way and the door. This is that our Saviour means, when he says, Ye believe in God, believe also in me, Joh. 14.1. The naked absolute Divinity is at too great a distance from us, and we know not where to find God in his naked simple Essence; therefore our Saviour directs us to look to God manifest in his flesh. By the Son incarnate there is a fair way opened for us to the Father.  
Use 4 This may inform us whence the Church hath had all its preservations, and what may be a ground to our faith, that the Church shall still be preserved in all Ages. Eph. 1.22. And hath put all things under his feet. That is, he hath put all things under Christ's feet. God the Father hath subjected all things to Christ-man, the Head of the Church: the government is upon his shoulders. Now saith the Apostle, No man ever hated his own flesh, etc. Eph 5.29. The Church is near akin to Christ, flesh of his flesh, and bone of his bone; no wonder therefore that Christ takes care of the Church, which is so nearly related to himself. The Church is as it were a part of Christ, the head and members make up Christ mystical: so also is Christ, 1 Cor. 12.12. The Apostle speaks there of Believers, As the body is one, and hath many members, and all the members of that one body being many are one body, so also is Christ. All Believers, together with Christ their Head, make up Christ mystical. Christ may be considered personally, and he may be considered mystically. Christ personally considered, is that person who was born of the Virgin, died on the Cross, risen again the third day, ascended up into Heaven, and sits on the right hand of God. Christ mystical is Christ and all Believers, the head and members in conjunction. The Church is said to be the Body of Christ, the fullness of him who filleth all in all, Eph. 1.22. Now than the Church standing in such near relation to Christ as to be his body, a part of himself, this is the reason that Christ hath preserved it, and will preserve it to the end of the world; Mat. 18. I will build my Church. See here, he calls it his Church, he challengeth a peculiar interest in it. Feed the Church of God which he hath redeemed with his own blood, Act. 20.28. Therefore the Church standing so nearly related to Christ, no wonder Christ takes such care of it. Learn from hence to whom to attribute all the deliverances of the Church, it is our faithful, omnipotent, sympathising, compassionate Head, that hath been the Author of all the preservations and deliverances we have seen, and upon him we must depend for the time to come.  
Lastly, Use 5 This may serve as a ground to confirm our faith touching the certain glorification of the Saints. A part of our nature is already in the Head of the Church; Christ man, who is the Head of the Church, is exalted to the highest state of glory: God hath highly exalted him, etc. Phil. 2.9. Now though it be true, Christ must be allowed his pre-eminence, the head hath a pre-eminence above the members, yet the members shall follow the head, they shall have their measure of glory, though not the same degree of glory. In Heb. 6. ult. we read how Christ is entered into heaven as our forerunner. If Christ be in Heaven, the Saints who are members of his body, shall certainly follow after. It is the last passage in that last prayer of our Saviour: That the love wherewith thou hast loved me, may be in them, and I in them, Joh. 17. ult. It is the inestimable privilege of the Saints (saith Calvin upon this Text) that Christ was beloved of the Father for our sakes, that we might be partakers of the same love. If the Father hath glorified Christ, he will certainly glorify us, if we be his members. Only we must consider what is spoken in the last clause of all, and I in them. As we expect to be comprehended in that love with which our Head is embraced, we must be sure to be in him. We must see that we be in Christ and Christ in us, we must have true and real union with him; and if we be thus united to him, than the love wherewith the Father hath loved him, shall be communicated to us: therefore let us endeavour to make sure of our Union with Christ, and in-being in him, and then as the Father hath commended his love to him the Head of the Church, in glorifying him, he will also commend his love to us, in glorifying us in like manner.  
The end of the fifth Sermon.   

SERMON VI.  Eph. 3. vers. 17, 18, 19 
That Christ may dwell in your hearts by saith; 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.  
7. THE seventh Particular, to demonstrate the greatness of the Love of Christ in the work of his Incarnation, is this: The love of Christ in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, our nature, as it is in the Head of the Church, is restored to its ancient purity, integrity, and perfection. It is a good observation of one of the Ancients: 
Filius Dei naturam nostram sibi conjunxit, ut eam in se primò & per seipsum ad pristinam pulchritudinem restitueret. Cyril.  The Son of God hath joined our nature to himself, that first of all he might repair our nature in himself, and by himself restore our nature to its ancient beauty. To understand this, we must know, that Adam had lost original Righteousness, infected and corrupted man's nature with the contagion and taint of Original sin. Now the Son of God by his Incarnation, hath repaired our nature, and restored it to its primitive beauty and perfection. The first Adam by his Fall left our nature under the contagion of Original sin; the Son of God in his Incarnation took up our nature without sin, and as the second Adam, represents our nature in himself pure and spotless. Such an Highpriest became us, who is holy, harmless, undefiled, separate from sinners, Heb. 9.26. So that this is the singular privilege of Believers, although they be poor sinful creatures in themselves, groaning under the body of sin and death; yet they have this to glory in, that their Head the Lord Jesus is without sin, and presents their nature pure and spotless before the Throne of God. In him is no sin, 1 Joh. 3.5. He doth not say, In him was no sin; that is true indeed: for in him was no sin, neither was there any guile found in his mouth. But the Apostle saith here, In him is no sin: It is as much as if he should say, As Christ was without sin here on Earth, so he is without sin in Heaven, he presents our nature pure and spotless before the Throne of God. This is the singular privilege of Believers, that they may glory in Christ their Head, when they have nothing to glory in of their own. Hence is it, that which the Apostle faith, We glory in Christ Jesus, or we boast in Christ Jesus, etc. Phil. 3.3. as much as to say, We do not boast in ourselves, we do not glory in our own righteousness, but we glory in the Righteousness of Christ: we glory and boast in this, that we have that righteousness and perfection in our Head, which we have not in ourselves.  
8. The love of Christ in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, there is a foundation laid for our acceptance with God: This is my beloved Son, in whom I am well pleased, Mat. 3. ult. This is spoken of the Son incarnate, after he was made man. God the Father delights in the Son when incarnate. To understand this, we must know, as he was the eternal Son, the express image of the Father's person, proceeding from the Father by eternal Generation, so he was eternally his delight. This is clear from Prov. 8.30. I was daily his delight. Now that which we are farther to consider is, As the Father delights in the Son, as his eternal Son, so he delights in the Son when incarnate, when made man, he delights in the Son when clothed with our nature: the eternal Son being the object of his Father's delight and complacency, and the Son taking our nature into personal Union with himself, the love, delight, and complacency of the Father redounds and overflows (if I may so express it) unto the humane nature assumed. Joh. 3.35. The Father loveth the Son. And how doth he love him? Not only as the Son simply considered, but he loves him as the Son incarnate; he loves him as the Son come into our nature, he loves him as he is Mediator. To open this a little further, we may consider, that the humane nature, by means of the Incarnation of the Son of God, hath its standing as it were in the Divine Person: yea, I find how some of the Ancients go further. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suae personae. Damasc. Pertinet ad integritatem Verbi incarnati. Chemnit.  Damascene's expression is, That the humane nature is a part as it were of his person. And a modern Divine observes, The humane nature belongs to the integrity and compleatness of the person of the Word incarnate. Yet to prevent all mistakes, we must understand this cautiously; That person whom the Scripture calls the Word, or the Son, which is the second of those three the Scripture speaks of, (There are three that bear record in Heaven, the Father, the Word, and the Spirit) was a Person from Eternity, and the humane nature is not properly and strictly a part of his person, neither doth it add any thing to the completing of his person, simply considered: but on the contrary, the humane nature having no personal subsistence of its own, receives personality from the Word, or the Son of God, who was a person from Eternity. Hence is it that Divines observe, That the person of Christ in one respect may be called a Person that is simple and uncompounded; look upon Christ simply as the second person in Trinity, and so his person is most simple and uncompounded, and his humanity adds nothing to it: but in another respect, look upon him as he is Mediator in a way of Dispensation, and so they say Christ's person is a person that may be said to be compounded; that is to say in plain terms, consider Christ under the notion of Mediator, so the humane nature is not to be excluded from the person of the Mediator: it is not to be excluded from the consideration of Christ as Mediator. For Christ is not Mediator according to one nature merely: not according to his Divine nature merely, nor according to his humane nature merely; but Christ, as Mediator, is Mediator according to both natures: and is to be considered as Mediator according to both natures. 
Christus est ex duabus naturis, & in duabus naturis.  Christ, as Mediator, is to be considered as consisting of both natures, and as subsisting in both natures. It is a passage of one of the Ancients: It is a thing of equal danger to believe Christ to be God only, without believing him to be man; or to believe him to be man only, without believing him to be God: for the Mediator is to be believed to be both God and man, the Mediator is both God and man in one person. Now to return to what was first proposed. The Mediator being both God and man, the love of the Father extends itself to the whole person of the Mediator, who is man as well as God, and all the complacency and delight of the Father is taken up in him: so that a part of our nature being taken into unity of person with the Son of God, there is a foundation laid for the Father's delight and complacency in us. Hence it is said, He hath made us accepted in the beloved, Eph. 1.6. Christ is first beloved, and we are beloved in him. The Father hath a part of our nature always before him, which is ever in his eye, which stands in personal union and communion with his own Son, and Christ man hath no sin in him, but is perfectly pure and righteous; and being so, is perfectly pleasing and delightful to the Father; and he being Head of the Church, all that are members of his body are looked upon in him, and are accepted in him. To understand this more clearly, we must consider, that our nature by sin is alienated and estranged from God, lies under wrath and the curse; but now by the Incarnation of the Son of God, our nature is again brought near to God. The Son incarnate and made man is perfectly the object of the Father's delight, and our nature being represented pure and spotless before the Thone of God in the person of the Son of God, the Father reflecting on our nature, as it stands in personal union and conjunction with his Son, accepts of us and delights in us through his Son: so that by means of the Incarnation of the Son of God, there is a foundation laid for our acceptance with God.  
9 The love of Christ in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, Grace is brought down, deposited, and lodged as it were in our nature, as in a fountain near at hand, that we may know where to go and have recourse for all grace. The Godhead itself is the original spring and fountain of all grace: it is proper only to God to create grace; therefore is it we have that expression, The God of all grace, 1 Pet. 5.10. But look upon the Divinity or Godhead, simply or absolutely considered, and so it is as a spring that is more remote, and kept hidden and secret from us; but in the Incarnation of the Son of God, God is manifested in the flesh, and so the Godhead, which is the Original and head-spring of all grace, is brought near unto us: With thee is the fountain of life, Psal. 36.9. Now in Christ the fullness of the Godhead dwells bodily; therefore the fullness of the Godhead dwelling in Christ bodily, by necessary consequence the fullness of life and grace must necessarily dwell in Christ. The Divine nature empties itself as it were into the humanity of Christ, and from God in Christ we receive all grace. Hence is it said, Joh. 1.14. The Word is made flesh, and what follows upon that? full of grace and truth. Immediately upon the Words being made flesh, the humane nature, which the Word assumed, comes to be replenished with grace and truth. Observe the order or gradation that is here set down, first the Word, the second person in Trinity, assumes our nature, the Word is made flesh; what follows upon this? The Word being made flesh, he having the Godhead in him fills the humane nature with all grace. Hence is that expression, The Word is made flesh and dwelled among us, full of grace and truth. What follows upon this? Out of his fullness we receive grace for grace. The Word incarnate, the Word made flesh, the Son of God becoming man, he is now the proximate and next fountain of grace to us. The Godhead of the Son, which is one and the same with the Godhead of the Father, is the original fountain of all grace, and the Son in our nature is the proximate and next fountain of grace to us; and hence is it that the Ancients call the humanity of Christ the Receptacle of grace. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The humanity of Christ is the first receptacle of all grace: Of his fullness we receive and grace for grace. The Evangelist doth not say, Of him we receive grace for grace: that is true; but he expresseth it thus, Of his fullness we receive and grace for grace: which expression intimateth thus much, That the humanity of Christ is the first receptacle of all grace. To understand this we must know, that our nature had lost original righteousness, our nature was deprived of the image of God, was alienated from the life of God, and the way was barred and shut up as to our reception of grace; for our iniquities had separated between God and us, as the Prophet's expression is, Isa. 59.1. The Son of God therefore by his Incarnation hath so united the Divine nature to the humane, that he hath brought down and deposited as it were the whole fullness of the Godhead in the humane nature assumed, that so grace, life, salvation, from which we were estranged and alienated by sin, might be brought near to us again; and grace being now deposited in a part of our nature, from this part of our nature which is taken into personal union with the Son of God (which is a nature consubstantial with ours, and near akin to us) grace, life, salvation might be derived to us, from his fullness we might receive grace for grace. Heb. 2.14. Because the children were made partakers of flesh and blood, he also took part of the same. Now saith the Apostle elsewhere, No man ever as yet hated his own flesh. He that is a brother indeed, it is no grief to him to part with some of his substance, with some of the goods he is possessed of, to his own brethren, who are flesh of his flesh, and bone of his bone. It is a great Scripture yet farther to illustrate this: As the Father hath life in himself, so hath he given to the Son to have life in himself, and hath given him authority to execute judgement because he is the Son of man, Joh. 5.26, 27. Calvin observes from that expression [because he is the Son of man] Christ was therefore ordained by the Father to be the Author of life, that so we might not have life to seek afar off: Christ received nothing for himself, as if he needed any thing for himself, but he received that wherewith he might enrich us: and the sum of these two verses he makes to be this, That is laid open to us in Christ man, which did before lie hid in God; because the Majesty of God, as it is at a great distance from us, is like to a spring that lies hidden and latent, 
Habemus promptum & expositum fontem, ex quo haurire licet. Calvin.  therefore God hath displayed himself openly to us in Christ. We have in Christ a fountain that is near and ready at hand, and that which lies open to us, from whence we might receive all grace.  
10. The love of Christ in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, grace is not only brought near to us, but it is made most firm and sure. That which a mere man received might be taken away and lost as it was in Adam; therefore grace was deposited in the hands of one who was God as well as man, that so grace might be made most sure and firm. The best of creatures are mutable things and subject to change: hence is that expression, Job 4.18. Behold, he puts no trust in his servants, and his Angels he chargeth with folly. The Angels themselves, which are the highest rank of creatures, are subject to change: the good Angels who never sinned, yet might have sinned and fallen, had they not been confirmed by Divine grace. And that they might have done so, it appears plainly by the instance of the evil Angels. The evil Angels were created at first in the same state of dignity and glory as the good Angels were; but they being left to the mutability of their own will, fell from God: whereas the good Angels were confirmed by grace. It is a wise speech of Austin: God, 
Deum sic ordinâsse Angelorum & hominum vitam, ut in ea priùs ostenderet quid posset liberum arbitrium, deinde quid posset gratiae suae beneficium. Aug.  saith he, hath so ordered and disposed concerning the life of Angels and men, that he hath shown first of all what freewill could do, and then what the benefit of his grace could do.  both in Angels and men discovered itself to be a mutable thing; therefore that grace might be laid sure, it was laid in the hands of one who was God as well as man. Austin observes, Christ was predestinated to be Head of the Church, and we are predestinated to be his members. Now grace in the Head of the Church is laid most sure. The Godhead in Christ is an indeficient, never failing Principle of grace. So that the humane nature of Christ had not only created habits in it, as Adam's soul had, but the Godhead was personally united to it; so that unless we could suppose a dissolution of the Hypostatical or personal Union, it is impossible that the humane nature in Christ should cease to be filled with Divine grace. Hence is that expression of Christ, Joh. 6.57. As the living Father hath sent me, and I live by the Father. It is as much as if our Saviour had said, The Godhead is a living spring, a living fountain of grace. It is usual with Christ, when he speaks of those things which belong to the Divine nature which is common to him and the Father, to attribute them to the Father; therefore he saith, I live by the Father. The Father is the first person in the Deity: and although the Son be possessed of the same Deity, yet when Christ speaks of such things as belong to the Deity or the Divine nature, he useth the name of the Father, in which expression his own Divinity is comprehended. So Joh. 14.10. The Father that dwelleth in me, he doth the works: his meaning is, the Divine nature. The Divine nature is common to him and the Father; but he expresses it thus, The Father in me doth the works. Now saith he, As the living Father hath sent me, and I live by the Father: his meaning is, the Divinity which is united to my flesh is a living Spring and fountain of grace: my humanity receives all grace, life, and virtue from the Divinity inhabiting in it. The Divine nature in the person of the Son holds the humane nature in the nearest, closest, and most indissoluble union; and being so nearly and strictly united to the humanity, fills the humanity with all grace. So that the firmness and sureness of grace to the Elect depends upon a triple Basis or foundation.  
1. It depends upon the firmness and indissolubility of the Union that is between the two Natures in Christ.  
2. It depends upon the Indeficiency of grace, and the inexhaustible Fullness that is in the Godhead.  
3. It depends upon a Believers Union with Christ.  
1. If the personal Union can never be dissolved, than the humane nature which always abides in the nearest union with the Divine, must always partake of the power, virtue, and efficacy of the Divine.  
2. If the spring of grace which is in the Divine nature, do never fail or be dried up, than the grace in the humane nature, which is always fed and maintained by this spring, can never cease.  
3. Believers standing in union and conjunction with their Head as members of his body, must needs partake of the virtue and influence of their Head, 1 Cor. 6.17. Eph. 5.30. & 1.23.  
I shall conclude this particular with a passage of one of the Ancients. Those things which a mere man received, might be taken away from him, as they were from Adam: that therefore grace and the gifts of God may remain firm; therefore Christ, who is God and man, received power as he was man, which he had always as he was God, that his humanity receiving all things, those things might be delivered over to us out of his humanity to be firmly and surely possessed by us.  
Learn from what hath been spoken, Use 1 what it is that must comfort us in reference to the ruins of the Fall. Man was a glorious creature, an excellent piece as first he came out of the hand of God: but what ruin, what deformity hath sin brought upon this glorious and excellent creature! Who is there that turns his eyes in and upon himself, and hath not cause to lament the sad and miserable ruins sin hath made there? The understanding is full of darkness, the will perverse, and wholly carried off from God the chief good, the affections wholly bend and set upon sensible objects, the whole man depraved and out of order, lying under the sad effects of original sin. What is it that may comfort us in reference to these ruins, and this sad deformity sin hath brought, but only the consideration of the Incarnation of the Son of God? By the Incarnation of the Son of God our nature is restored to its ancient beauty and perfection: let us turn our eyes upon the Head of the Church, and there we may see Holiness shining forth in its greatest beauty and perfection: there we may see our nature without sin, a mind full of Divine light and knowledge, a will exactly conformed to the Divine will, affections most pure and regular. Now our nature being thus repaired and restored to its ancient purity in our Head, we have this assurance it shall be repaired in us. We have in Christ an instance what we may expect, if we be his members; for God hath predestinated us to be conformed to the image of his Son: and he is the firstborn among many brethren, Rom. 8.29.  
Use 2 By way of Exhortation to poor Sinners that are in a natural condition, O labour to get into Christ. You are by nature children of wrath, unlovely, unacceptable in the sight of God; if ever you be taken from being children of wrath to be children of God, if ever you be made sons and daughters of God, you must first of all be implanted by faith into him who is the natural Son of God: if ever your persons be made lovely and acceptable in the sight of God, you must be accepted in him who is the beloved Son of God. This is my beloved Son in whom I am well pleased. There is not one drop of God's love runs out of Christ, all the love of the Father descends upon the Son incarnate, and it is conveyed and let down by him upon the sons of men. If you be found out of Christ, you cannot expect to see or taste one drop of the love of God towards you. O labour to get into Christ. Is it not sad to lie under Divine wrath, to be alienated and estranged from God, to be able to lay no claim to God as your God and your Father, to have no ground for the acceptation of your persons? Till you get into Christ and be implanted into him, this is your condition: you are under Divine wrath, you are alienated and estranged to God, you are able to lay no claim to God as your God and Father, you have no ground for the acceptation of your persons; For this is the beloved Son in whom the Father is well pleased. The Father looks upon none with a favourable eye, but whom he looks upon in the beloved Son: if you have nothing to do with the beloved Son, you have nothing to do with the Father's love. Let this press such as are yet strangers to Christ, to give themselves no rest day nor night till they get into Christ.  
By way of Exhortation to Believers, Use 3 to exhort them to keep close to Christ. It is the interest and concernment of Believers to labour to keep close to Christ, and to see that Christ dwell in their hearts by faith yet more and more. The Apostle prays for the Ephesians, 
Eph. 3.17.  that Christ might dwell in their hearts by faith. The more Christ dwells in our hearts by faith, the greater sense we shall have of our Adoption and the acceptation of our persons. The Son of God taking our nature, lays the foundation for our Adoption and the acceptation of our persons; therefore the more firmly we embrace the Son of God clothed with our nature in the arms of our faith, the greater sense we shall have of our sonship and acceptation. Christ is the natural Son of God, if we embrace him and adhere to him by faith, the greater evidence shall we have that we are the adopted sons of God by faith in him. Gal. 3.26. Ye are all the children of God by faith in Christ Jesus. That which makes us sons at first will be the means to continue the sight and comfort of this sonship to us. It is faith makes us the sons of God; therefore if we would have the comfort of our sonship, let us look to this, that Christ dwell in our hearts by faith. When Christ promises to manifest the Father's love to us, how is it that he will do it? He saith, I in them, Joh. 17.26. Let us consider it well, the way by which Christ manifests the Father's love to the Elect, is by his being in them. If ever we expect the manifestation of the Father's love, Christ must be in us, and we in him. Let us take heed therefore how we let our eye go off from Christ, we can expect no love from the Father but as he looks upon us through the Son: and we cannot expect to have the sense of the Father's love let in upon us through the Son, but as we take hold of the Son. The more possession we have of Christ in our hearts by faith, the greater sense and manifestation of the Father's love will be let in upon us.  
Learn from what hath been opened, Use 4 where to go for all supplies of grace. We have a fountain near at hand, we have grace brought down into a part of our own nature, grace is lodged in the Son of God incarnate as in its proper fountain, there may we repair and fetch as much grace as our souls need. Joh. 7.38. If any man thirst, let him come to me and drink. There is a spring of grace opened to us in a part of our own nature, here may we come and be supplied. Col. 1.19. It pleased the Father that in him all fullness should dwell. If any man thirst, let him come unto me and drink. If you thirst for grace, it is but turning your eyes upon the Lord Jesus, who is God in your nature, and there is a fountain of grace set open.  
Use 5 See the ground of the perseverance of the Saints, and why none who are true Believers, and are implanted into Christ, can fall from grace. The reason is, because grace is kept sure and safe in the Head of the Church, the fountain of grace, the Lord Jesus. Adam indeed had a stock committed to him, but he being a creature, and therefore mutable, did not keep that stock committed to him: the Lord Jesus Christ, the second Adam, the Head of the Church, is God as well as man, and grace being deposited in him, it is now lodged in a sure hand. Joh. 14.19. Because I live, ye shall live also. As much as if our Saviour had said, Your life depends upon my life; when my life fails, your life may fail; but while my life continues, your life shall continue. And our Saviour tells us, The salvation of the Elect depends upon his and his Father's power. A great Scripture, Joh. 10.27, 28, 29. he is there speaking of his sheep, and of them he says, None shall pluck them out of my hand, my Father is greater than all, and none shall pluck them out of my Father's hand. The sum of our Saviour's asseveration is this, That if he and his Father be able to keep the sheep from perishing, and bring them to eternal life, than they shall never perish, never fail of eternal life; therefore are we said to be kept by the power of God to salvation, 1 Pet. 1.5. So that if the Divine power can preserve the Saints, they shall be preserved to eternal life. Let us labour to be in the number of Christ's sheep, such as truly follow him, and he hath undertaken to keep us from perishing, and to bring us safe to eternal life.  
The end of the sixth Sermon.   

SERMON VII.  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 now come yet to some other Propositions for the opening of this great Mystery, to show the greatness of the Love of Christ in the work of his Incarnation.  
11. The eleventh Proposition is this, The love of Christ in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, there is a foundation laid for our Adoption and being made the sons of God. It was a speech of Irenaeus: The Son of God was made the Son of man, 
Filius Dei factus est filius hominis ad hoc, ut & homo fieret filius Dei. Irenaeus.  for this very end, that man might be made the son of God. Rom. 8.29. Christ is said to be the firstborn among many brethren. Peter Martyr observes from that expression; So good is God, that when as God had a Son, and such a Son whom he took perfect delight and complacency in, yet he was pleased to adopt more sons of the stock of mankind, among whom Christ is the first born: and whereas it is said, He was the firstborn among many brethren, this must be understood in respect of his humane nature assumed; for as to the Divine nature, Christ is not so properly called Primogenitus as Vnigenitus, the first born as the only begotten Son of the Father. Christ is the Head of all the Elect; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore he is said to be fore-ordained before the foundation of the world, 1 Pet. 1.20 that is, before the foundation of the world he was ordained to be the Head of the Church. 
Sicut praedestinatus est ille unus ut caput nostrum esset: ita & multi sumus praedestinati ut essemus ejus membra. Aug. Deus Christum ipsum quatenus homo est, primum omnium praedestinavit, in quo caeteros servaret.  It is Augustine's expression: As Christ was that one only who was predestinated to be our Head, so we being many are predestinated to be his members. Hence is that expression we have Eph. 1.6. Having predestinated us to the adoption of children by Jesus Christ. The Original of our Adoption is God's Predestination, having predestinated us: the foundation of our Adoption is in Jesus Christ; having predestinated us to the adoption of children by Jesus Christ. God did first of all predestinate Christ himself as he was man, that in him he might save all the rest of the Elect. To understand this, we must consider  
That Christ was the natural Son of God, the only begotten Son of God from Eternity; therefore is he said to be the only begotten Son who is in the bosom of the Father, Joh. 1.18. Now the natural and only begotten Son of God being pleased to assume a part of our nature, he is and remains to be the natural Son of God in and with the humane nature assumed. Christ did not cease to be the natural Son of God by his Incarnation and taking our nature upon him. As he was the natural Son of God before his Incarnation, so he is after his Incarnation. Now the natural Son of God being come into our nature, the humane nature assumed is one in person with the Son of God, and Christ remaining to be the natural Son of God after his assumption of our nature, makes way for us to be the adopted sons of God. The Civil Lawyers observe, that no one can obtain the Right and Privilege of Adoption but by leave of him who is the natural son. If there be a natural son, none can be an adopted son without the leave of the natural son. Christ is the natural Son, and he being come into our nature, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  gave this Right or Power, that we should become the sons of God, even to as many as receive this natural Son by faith into their hearts, Joh. 1.12. They who receive the natural Son by faith, are made adopted Sons. Hence is it said Gal. 3.26. Ye are all the children of God by faith in Christ. It is an excellent expression Zanchy hath upon that Text Eph. 1.5. Having predestinated us to the adoption of sons by Jesus Christ. For this very end did Christ assume our nature, being made our Brother according to the flesh, that we having his Spirit given to us, might be made the sons of God, and the brethren of Christ; and for this cause is he said to be the firstborn among many brethren.  
12. The twelfth Proposition for the clearing of this Mystery, and showing the greatness of Christ's love in the work of his Incarnation is this, That by means of the Incarnation of the Son of God, God hath brought himself down to us, rendered himself more facile and easy to be apprehended and conceived by us, and also more sweet for us to approach to him. We have showed before, how that by means of the Incarnation of the Son of God, grace is brought down to us, lodged in our nature: now we shall show, how that by the Incarnation of the Son of God, God himself is brought down to us, brought near to us; so that we may the better apprehend and conceive of him, and also he is made more sweet for us to approach to him.  
1. By means of the Incarnation of the Son of God, God hath brought himself down to us, and rendered himself more facile and easy to be apprehended and conceived of by us. If we consider God in his simple and absolute nature, God dwells in light inaccessible, and of him it is said, Whom no man saw, nor can see, 1 Tim. 6.16. The naked, simple, absolute Divinity is too bright an object for our weak eyes to look upon; therefore God who is invisible in himself, hath made himself visible (as it were) in the person of his Son: therefore is it said, Christ is the image of the invisible God, Col. 1.15. and the light of the knowledge of the glory of God shines in the face of Jesus Christ, 2 Cor. 4.6. In the face of the Son incarnate we may see and behold all the glory of God. Joh. 1.18. No man hath seen God at any time, the only begotten Son who is in the bosom of the Father he hath revealed him. It is calvin's observation, That as Christ is the Mediator of Reconciliation, so he is the Medium of Revelation, he reveals God to us, and by him we come to the knowledge of God. To understand this more clearly and distinctly, we must know, 
Eadem natura Divinitatis tota & perfecta est in singulis personis.  this is a sure Maxim: The same nature of the Divinity is whole and perfect in each of the persons. The Godhead is not divided, each person is whole God; therefore doth our Saviour say, Joh. 14.7. If ye had known me, ye should have known my Father also. When the Divinity of the Son is known, 
Quaelibet persona est totus Deus.  the Divinity of the Father must needs be known, there being but one and the same Divinity common between them both. Now then when the Son of God, the second person in Trinity, assumes our nature, the whole nature of God is brought down to us in Christ, This is the true God, 1 Joh. 5.20. And he that hath seen me hath seen the Father, Joh. 14.9. There is but one and the same Divinity common between the Son and the Father; therefore he that sees and apprehends the Divinity of the Son, doth at the same instant apprehend and see the Divinity of the Father. Now the humanity of the Son is the Medium by which we come to see and apprehend the Divinity of the Son and of the Father. The humanity is not the Divinity; yet the humanity is the Medium by which we are helped to conceive and apprehend the Divinity: and that is the meaning of that expression, He that hath seen me hath seen the Father. That is, (as a Learned man expounds that passage) As my Divinity is seen and apprehended by this assumed flesh of mine, 
Sicut mea Divinitas per hanc carnem assumtam videtur, ita etiam videtur Divinitas Patris, quae eadem est.  so also is the Divinity of the Father apprehended by this assumed flesh of mine, which is one and the same Divinity. Hence is that expression of our Saviour's, Joh. 12.44. Jesus cried and said, He that believes on me, believes not on me, but on him that sent me. Our Saviour lays much stress upon it, he cries and saith, as if he would proclaim it to all the world, and would have all the world take notice of it. And what is the truth he proclaims with so much solemnity? He that believes on me, believes not on me, but on him that sent me. What, believe in Christ, and not believe in Christ? this is a seeming contradiction. But the plain meaning is this, he that believes in me, believes not in me only, but he believes on him that sent me. Our Saviour would have all men take notice of this, That his Divinity and the Divinity of the Father was one and the same; therefore he saith, He that believes on me, believes not on me, but on him that sent me. As much as if he had said, The Father is in me, the Divinity, Power, Majesty, Essence, all the Divine perfections of the Father are found in me, and ye need not seek for God any further than in me; therefore he saith Joh. 14.1. Ye believe in God, believe also in me. Our Saviour doth not here intimate, that there is a double object of faith, as if the Father were one object of faith, and he another: for though the Father and the Son be distinct persons, yet the Divinity common to them both is but one and the same, and there is but one object of faith in both. When therefore he says, Ye believe in God, believe also in me, his meaning is, that we should direct our faith to God inhabiting in him, inhabiting in his humane nature. It is a great help to faith, that we may conceive of God in and by the humanity of Jesus Christ. The humanity of Christ is the Temple of the Divinity, as hath been shown heretofore. In this Temple it is we must seek for God, and here we may find him. In the days of the Old Testament the Ark of the Covenant was the Symbol of God's presence, and that external Symbol was some help to their faith. The people of God in those days directed their prayers to God before the Ark, and they worshipped him that dwelled between the Cherubins. In the days of the New Testament Christ is our Ark, God hath manifested himself to us in and by the flesh of his Son; Col. 2.9. In him the fullness of the Godhead dwells bodily. It is the observation of a Learned man, That one fruit of the Incarnation of the Son of God, 
Bishop Usher.  and of the conjunction of the two natures, the Divine and humane nature in Christ, is this, That whereas God hath no shape comprehensible, either to the eye of the body or the soul, and the mind of man cannot rest but in a representation of something that his mind and understanding can in some sort reach unto; man considering God in the second person of the Trinity, who hath taken our nature, whereby God is revealed in the flesh, hath whereupon to stay his mind. Faith gins at the humanity of Christ, and then by degrees climbs up to the Divinity: this is apparent in those words of Thomas, My Lord and my God, Joh. 20.28. First he saith, My Lord, 
Dominum propter humanam, Deum propter Divinam dicit naturam.  than my God. He calls him Lord in respect of his humane nature, God in respect of the Divine nature. Now Thomas saith first, My Lord, than my God, it is one and the same person that is Thomas his Lord and his God; but faith could more easily apprehend Christ in his humane nature than it could in the Divine nature; and therefore Thomas his faith gins there, my Lord, and from thence climbs up and ascends to the Divinity, my God. Hence is that expression, 1 Pet. 1.21. By him we believe in God.  
2. As by means of the Incarnation God hath brought himself down to us, and rendered himself more facile and easy to be apprehended and conceived of by us: so by means of the Incarnation God hath rendered himself more sweet for us to approach unto him. We may now approach to God as dwelling in our nature, and God dwelling in our nature must needs be sweet, kind, benign, propitious to them that draw nigh to him. Hence is that expression, 2 Cor. 5.19. God is in Christ reconciling the world to himself. God having brought himself down to us, in Christ is full of grace and compassion to poor sinners. It is an expression I have met with in Luther: Christ is nothing else but mere and infinite mercy giving itself, 
Christus nihil aliud est quàm mera & infinita misericordia donans & donata. Luther.  and being given to poor sinners. This is a true description of Christ. When Divine love and grace would put forth itself and manifest itself to the uttermost, than it manifests itself in the gift of Christ. Hence Christ is called the gift of God, Joh. 4.10. If thou knewest the gift of God. The Mystery of Christ, the Incarnation of the Son of God is the greatest instance and demonstration of Divine love that ever was. Hence God is called Love upon this account, 1 Joh. 4.8. God is love, why so? The next words tell us, In this was the love of God manifested, because that God sent his only begotten Son into the world, that we might live through him. As much as if it had been said, Here was the great demonstration of Divine love, that God sent his Son. God in Christ is God manifesting himself all love, all grace, all kindness, and compassion to poor Sinners. Hence is that expression Tit. 3.4. But after that the kindness and love of God our Saviour had appeared to mankind. The words are emphatical: first, we have here the kindness of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Critics in the Greek Tongue tell us, this word properly signifies the study of doing good to another; that is kindness, when a man studies to the uttermost how he may do good to another. God (to speak after the manner of men) studied how he might recommend his love to man, 1 Joh. 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Here is the kindness of God, the study that was in God to express his good will to the sons of men. And then there is another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Philanthropy of God; God took an affection to our race, to our kind, as it were; God took that affection to our nature, as he did not to Angelical nature, if we may so speak. Heb. 2.16. Verily he took not on him the nature of Angels: as much as if he should say, He did not take such an affection to Angelical nature, so as to  himself with a part of their nature; but it was his affection to our nature, that he would  himself with it. Now God taking such affection to us to come into our nature, and  himself with it, he must needs be most sweet, most benign, and kind for man to approach unto, for as much as God himself now dwells in the nature of man. It is a notable Scripture to illustrate this, Heb. 12.18, 19, 20, 21, 22, 23, 24. There are two things which the Apostle here designs to set forth. 1. The greatness and excellency of Gospel-grace above the Legal Dispensation, and that he doth in the 22 and 23 verses. 2. The sweetness of Gospel-grace, 
Tandem subjicit Jesum Mediatorem, quoniam is solus est per quem nobis placatur Pater, & qui serenum atque amabilem ejus vultum nobis reddit. Calv.  this is described to us at the 24. verse: And to Jesus the Mediator of the new Covenant. Calvin observes: Last of all the Apostle speaks of Christ the Mediator, because it is by him only that the Father is pacified, and it is he that renders the countenance of the Father sweet and amiable to us: by Jesus the Mediator is the Father become sweet, propitious, and benign to poor sinners.  
3. By means of the Incarnation, God doth actually give and communicate himself to his people. The flesh of Christ (as Luther's expression is) is the covering as it were of the Divine Majesty. 
Involucrum Divinae Majestatis.  God, by means of this flesh of his Son, communicates and gives himself to his people: the humanity of Christ is the Medium by which God exhibits, offers, and gives himself to be enjoyed by his people. Acts 20.28. God hath redeemed the Church with his own blood. Though it was the flesh only that was capable of suffering and dying, yet God was he who was in that flesh, and it was he that did all in that flesh. So in that other place, God is in Christ reconciling the world. Faith ought to apprehend God in Christ, as giving himself to the soul, and as doing all for the soul: though we ought to contemplate Christ-man, yet faith ought not to rest or terminate itself in Christ's humanity; but faith ought to apprehend God in Christ, as giving himself to the soul, and doing all for the soul: He hath loved me, and given himself for me, saith Paul, Gal. 2.20. And that passage of the Church in that triumphant Song of hers, is most remarkable, to illustrate this point, Isa. 12.2. Behold, God is my salvation, etc. This Prophecy hath a manifest relation to the days of the Messiah, and it speaks clearly of Christ and his Kingdom. Now what shall be the thanksgiving Song of the people of God in the days of the Messiah? This shall be the Song, Behold, God is my salvation, etc. The faith of the Saints looks to God in Christ, they see God in Christ doing all for them, and giving himself to them. Though God hath sent his Son to take up the humanity, and is pleased to make use of that Medium, yet they see it is God himself that is the Author of their salvation, and that it is God who doth all for them by his Son. 2 Cor. 5.18. All things are of God, who hath reconciled us to himself by Jesus Christ. And that passage of our Saviour is most remarkable to this purpose, Joh. 17.7. where he makes this to be the property of the Elect: They have known, that all things that thou hast given me are of thee. The Saints do know, that whatever Christ is, that God himself is to them by Christ: so that as God hath brought himself near to us in that way in the first place, to make himself more facile and easy to be apprehended by us, and to render himself more sweet and kind for us to approach to him; so God in Christ doth actually communicate and give himself to us, and God in Christ is the Author of our salvation, and doth all that is done in the business of our salvation.  
13. The thirteenth Proposition for the clearing of this great Mystery is, the love of Christ in his Incarnation is seen in this, In that by means of the Incarnation of the Son of God, as God is brought near to us, so we are brought near to him: Christ is the bond of our union unto God. 
Nexus unionis nostrae ad Deum Christus est. Cyril. Quod homo est Christus esse voluit, ut homo posset esse quod Christus est. Cyprian.  Christ is he that ties the knot between God and us. Christ as man is united unto us; Christ as God, so he is naturally united to the Father. It was a good speech of Cyprian: Christ would be that which man is, that man might be that which Christ is. This will be illustrated by considering that great Scripture Joh. 14.20. At that day ye shall know that I am in my Father, and you in me, and I in you. These words are some of the most mysterious words in all the Book of God, and I remember Cyril saith of this Text, It is a difficult Text, and prays for Divine grace to help him to understand it. I shall modestly give, as I am able, the interpretation of this Text: here are three great Unions insinuated in this Text. 1. The essential Union. 2. The Incarnation of the Son of God, the Union of the two Natures in the person of Christ. 3. The mystical Union. All these three great Unions are held forth to us in this Text.  
1. The essential Union, the Union of the Son and Father in the selfsame Essence. In those words, In that day you shall know I am in my Father: that is, you shall know that I am the natural Son of God, and that the Father hath communicated all his perfections unto me by eternal Generation: Joh. 16.15. All that the Father hath is mine. You shall know that I am in the Father by the unity of the Divine Essence. 
Inspecto Christo videtur illa unitas essentiae ac gloriae Patris ac Filii.  Or else (as another Learned Divine expounds this Phrase, You shall know that I am in the Father) Christ being once looked upon and beheld by the eye of faith, the unity of the Essence and the glory of the Father and the Son, is seen both at once. You shall know that I am in the Father; that is, you shall know me to be the Son of God, true God, of one and the same Substance, Essence, and Divinity with the Father.  
2. There is the Union of the two Natures in Christ implied in these words, You shall know that you are in me: 
Percipietis Divinae meae incarnationis mysterium.  that is, as a Learned man expounds those words, You shall perceive the Mystery of my Divine Incarnation, by means of which the humane nature is united to my Divinity, and taken into unity of person with the Son of God, by means of which, you also (after a sort) may be said to be in me. To understand this, we must know, although it be true, that the Son of God assumed humane nature, (not the whole mass or lump of it, but in a certain part and particle of it) and hereupon that part of humane nature which is taken into personal union with the Son of God, hath a nearer relation to the Trinity than any creature whatsoever: yet the Son of God assuming a part of our nature into personal union with himself, all the Elect being united to Christ by faith, are included in Christ as Members relating to the Head, and so enjoy the benefit of his Incarnation. Heb. 2.14. For as much as the children are partakers of flesh and blood, he also himself took part of the same. So that, although the union be personally made in one part of humane nature, viz. that part which was personally united to the Son of God, yet all the seed have benefit by Christ's Incarnation, and being implanted into Christ by faith, are made members of his body, 
Sicut membra in capite, sicut contentum in continente, sicut palmes in vite, sicut effectus in fontali principio.  of his flesh, and of his bone, and are comprehended in him as in their Head. You shall know that you are in me; that is, (as one explains this Phrase) As the members are in the head, as the thing contained in the thing containing, as the branches in the Vine, as the effect is in its fontal Principle. This interpretation is further confirmed by that Scripture, Eph. 1.10. That in the dispensation of the fullness of time, he might gather together in one in Christ. The word in the Original is an emphatical word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which chrysostom interprets thus: To reduce all things under one head. All the Elect are reduced and brought under Christ as their common Head: and thus we are said to be in him: You in me. We are in him as members in the head. And it is observed further by a Learned man, That the Elect are said to be in Christ in respect of both his natures. 1. As Christ is man, 
Per communionem naturae, ut in causa servant & conservante, & sicut in ultimo fine.  so we are said to be in him by communion of nature. 2. As Christ is God, so we are in him as in the saving and conserving cause, and as in the last end. Hence are those expressions, Preserved in Jesus Christ, Judas 1. Col. 1.16. All things were created by him and for him.  
3. Here is the Mystical or Spiritual Union set down, and I in you. As Christ is in the Father by Unity of Essence, we in Christ as being taken in to be members of his body, and standing related to him as a Head: so Christ is in us by his Spirit. 1 Cor. 6.16. He that is joined to the Lord is one Spirit. This is another part of the love of Christ in his Incarnation, that by this means we are brought near to God, as one of the Ancients expression is: 
Consummati sumus reductique ad unionem Dei Patris mediatione Salvatoris. Cyril.  We are consummated and brought back again into union with God the Father by the mediation of Christ our Saviour. This is that our Saviour prays for in that great and famous Prayer of his, Joh. 17.21. That they all may be one, as thou Father art in me and I in thee, etc. And vers. 23. I in them, and thou in me, that they may be made perfect in one. That which our Saviour intends in this passage, is, not only that the Faithful should be united among themselves, but that they should be united unto God. This is the most firm binding and knitting together of things, when God is in Christ, Christ is in us, and the Faithful united among themselves. God the Father is the root, Christ the stock, the holy Spirit as the sap, we the branches, and the graces of the Saints are the fruits. And that this union may be effected, Christ took from us a part of our nature, on the other hand he hath given to us his own flesh and blood: and that we might be united to God, he hath given to us the holy Spirit.  
Is it so, Use 1 that by the Incarnation of the Son of God, there is a foundation laid for our Adoption and being made the sons of God? then learn what course we are to take, if we desire to be the children of God. Who is there that would not desire to be a child of God? If we would be the children of God, here we may see the ready way how to attain this privilege. If we desire to be the sons and daughters of God, we must choose and close with Christ the natural Son of God. A great and choice Scripture, 2 Cor. 6.18. I will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. If we will be the sons and daughters of God, we must first see that we close with Christ the natural Son of God. God saith of Christ, I will be unto him a Father, Heb. 1.5. God is first a Father unto Christ, before he is or will be a Father unto us. Now we must close with the natural Son of God, as ever we desire to be the adopted sons of God. Joh. 1.12. To as many as received him he gave power to become the sons of God. We are by nature children of wrath, children of hell, children of the curse; and are we contented to abide so always? Are we contented always to abide in that condition of distance and estrangement to God? If you would have God a Father, you must get into Christ. God out of Christ is a sin revenging God. Let us therefore look well to our faith: Gal. 3.26. We are the children of God by faith in Christ Jesus. If our faith be not right, if we have not closed with Christ in a right manner, we have no evidence that we are the children of God. There is a spurious, a bastard faith, a false faith that is not a true faith: there is a mere historical faith, which is a consenting that the Scripture is true: there is a temporary faith, when there are some flashes and pangs of affection towards Christ: but then there is the faith of God's Elect, let us look after this. You will ask, What is this faith? That faith takes a man wholly off himself, takes him perfectly from his own bottom, and makes him look to another for wisdom, righteousness, sanctification. This is faith, to go out perfectly out of ourselves, and to live perfectly upon another as to all the parts of our salvation; and this is the faith that the just must live by. If we be in Christ by faith, then shall we be the sons of God.  
If by means of the Incarnation God hath brought himself down to us, Use 2 and rendered himself more facile and easy to be apprehended by us, this may inform us how we may best conceive of God. The way for us to conceive of God, is for us to conceive of God in Christ. The Saints of God do find it a difficult thing to conceive of God, to have right thoughts and conceptions of God. Now would you know how to conceive of God, O learn to conceive of God in Christ. God is at so great a distance from us, that if we set ourselves to think or conceive of him in his naked, absolute, simple nature, our thoughts would soon lose themselves, or else be overwhelmed with the greatness of his Majesty. So true is that saying: 
Scrutator Majestatis opprimetur à gloria.  He that thinks to dive into the Abyss of the Divinity, will soon find himself overwhelmed with the Divine glory. The Lord hath said, No man can see his face and live. We cannot behold the Sun in the Firmament, in its noonday glory: we can much better behold the Sun in a cloud, than behold it in its simple glory: so God hath veiled his glory in the flesh of his Son, and the way for us to behold God, is to contemplate God in the face of Jesus Christ. It is far more easy for us to conceive of the humane nature in the person of Christ, than to conceive of the naked, simple, and absolute Divinity. When we conceive of the humane nature in the person of Christ, the mind hath something to rest and stay itself upon, and by the humanity we climb up by degrees to the Divinity. It is true, faith ought not to terminate itself in the humanity, but by the humanity we ought to climb and ascend up to the Divinity. By him we believe in God, 1 Pet. 1.21. It is calvin's opinion, 
Tunc remoto velo, palàm cernemus Deum in sua Majestate regnantem, neque ampliùs media erit Christi humanitas quae nos ab ulteriore Dei conspectu cohibeat. Calv. in 1 Cor. 15.,  That in Heaven, when God shall be all in all, we shall then see God without the veil of Christ's flesh, then, say she, the veil being removed, we shall behold God openly reigning in his Majesty, neither shall the flesh of Christ oppose itself as a Medium to hinder us from the farther sight of God. How far, and with what limitation this opinion of his may take place, I shall not now inquire; but sure I am, whilst we are here on earth, we cannot behold God without this veil, the veil of Christ's flesh. Whilst we are here on earth, the new and living way into the holiest is consecrated for us through the veil, that is to say, his flesh, Heb. 10.19, 20. Upon this Text Calvin himself hath this passage: No man shall ever find God, but he unto whom Christ-man is the door and the way. The flesh of Christ is that veil which covers God, and by this veil we must come into the holy of Holies, and have admittance into the Divine presence. It is dangerous for us to think of God, or to approach to him any other way but in Christ. He is the way, the truth, and the life, and no man cometh to the Father but by him: that is, no man can come to the Father but by him. They are weighty and memorable passages Luther hath concerning this point, 
Qui scrutando volet non errare, nec à Majestatis gloria opprimi, is fide tangat & apprehendat Filium Dei in carne manifestatum. Luther.  with which I shall close this Use: He that in searching would not err, nor be overwhelmed by the glory of the Divine Majesty, let him by faith touch and apprehend the Son of God incarnate, the Son of God manifest in the flesh. In another place he saith: Let us not hear them who say the flesh profits nothing, let us rather invert the words and say, Without the flesh God profits nothing: our eyes ought to be fastened upon the flesh of Christ, and we ought to say, We neither apprehend nor know any God out of that flesh, 
Dei Filius incarnatus est illud involucrum in quo Divina Majestas cum omnibus suis-donis se nobis offered. Luther.  out of that humanity: The Son of God incarnate is that covering in which the Divine Majesty offers himself to us with all his gifts. This is that only aspect of the Divinity, which in this life is facile and possible for us: here is no seeing God out of Christ. If we would conceive of God aright, let us direct our faith to God in Christ.  
If by means of the Incarnation we are brought near to God, Use 3 learn from hence to labour that our faith may be deeply rooted in Christ. Our happiness lies in this, In being taken into Christ, in being comprehended in him, in being made members of his body. Our nature, by means of the Incarnation of the Son of God, is brought near to God. Now if we would be brought near to God, we must be implanted into Christ by faith, and made members of his body. Par● prays for himself Phil. 3.9. That I may be found in him. An emphatical expression, found in Christ. Paul would not for a thousand worlds be left out of Christ, no, he would be found in him. And for the Ephesians he prays, That Christ might dwell in their hearts by faith, Eph. 3.17. Our happiness lies in conjunction with our Head, standing and abiding in relation to Christ as our Head, in being comprehended in Christ as it were, this is our happiness. This is the misery of the fallen Angels and all Unbelievers, they have nothing to do with Christ as their Head: and this is the great happiness of all the Elect, they are gathered under him as their Head, Behold I and the children which God hath given me, Heb. 2.13. Wherefore let us see that our faith take deep rooting in Christ, and then we are on a safe bottom. Christ is the Captain of the Salvation of the Elect, and by him many sons are brought to glory, Heb. 2.10. If our faith hath taken deep rooting in Christ, then are we safe, then are we comprehended in him, and where the Head is, there the members shall be also.  
The end of the seventh Sermon.   

SERMON VIII.  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.  
SEveral Propositions have been mentioned already to illustrate the greatness of Christ's love in the work of his Incarnation, I shall add three or four more, and so I shall finish this subject.  
14. The love of Christ in his Incarnation is seen in this, In that Christ becoming true man, and wearing a part of our nature, the consideration of his humanity may be a great help and strengthening to our faith to assure us of his propension and readiness to supply us in all our wants, and also to sympathise, pity, and compassionate us in all our afflictions. Hence it is, that one of the Ancients brings in Christ speaking thus: 
Ego corpus illorum gesto.  I do wear their body, and carry about with me a part of their flesh. Christ wears as it were the flesh of the Elect, Now no man ever yet hated his own flesh, but nourisheth it and cherisheth it as the Lord the Church, Eph. 5.29. That common humanity wherein Christ shares with us, cannot but incline him to be most kind, sweet, benign to his own kindred who participate of the same nature with him. Because the children were made partakers of flesh and blood, he also took part of the same, Heb. 2.16. Christ was a man of sorrows, therefore he knows how to pity us in our sorrows; Christ was deserted, therefore he knows how to pity us in our desertion: Christ was tempted in all points like to us (sin only excepted) therefore he knows how to secure us in our temptations. Christ in the humane nature assumed hath felt the same miseries and afflictions that we are subject unto, and therefore he knows experimentally (by what he himself hath felt and endured) how to pity us. The Apostle sets this down as one great fruit of the Incarnation, Heb. 2.16, 17. Because the children were made partakers of flesh and blood, he also took part of the same. What is the fruit and advantage of this? Why was it that Christ took a part of our nature? The next verse tells us, It was that he might be a merciful and a faithful Highpriest. Calvin observes upon this Text, When all sorts of miseries do oppress us, we ought to remember there is nothing befalls us, which the Son of God hath not experienced in himself, neither ought we to doubt, but he is so present with us to help and pity us, as if he himself were afflicted with us. The experience of our miseries doth so bend and incline Christ to compassion, that he is exceeding solicitous of obtaining help from God for us. Hence is it said in the last verse, For in that he himself hath suffered being tempted, he is able to secure them that are tempted. Christ having been exercised with the same miseries and afflictions that we are, is most propense and ready to afford help and relief to us. Christ now he is in Heaven, hath not forgotten his own sorrows and sufferings here on earth, and the remembrance of his own sufferings cannot but incline him to pity and compassionate his people (who are a part of his own nature) in the like sufferings. It is true, Christ as he is God, wants no love, neither needed Christ to have known what sufferings and afflictions were, experimentally, to have inclined him to a merciful disposition, for God is love. God is so in his own nature, and it was the love that was in the Divine nature, that inclined him to assume our nature: but because we could not be otherwise persuaded that there was so much kindness in his heart; therefore in condescension to our infirmity, and for the strengthening of our faith, Christ would become man and taste of sufferings and affliction, that having done so, we might be the better assured he would be the more ready to pity and help us. True indeed, God is love in himself, his name is the Lord, gracious, merciful, long-suffering, pardoning iniquity, transgression, and sin; but God being at such a distance from us, and also a God of such infinite Purity and Majesty, we are apt to doubt, whether God will take any notice of such vile and sinful worms as we are: therefore in a way of condescension God is come down into our nature, that so faith may have the greater encouragement, that since God dwells in the nature of man, he will not shut up his own bowels against them who are his own brethren and kindred. Christ is akin to us, nearly allied to us in respect of his humanity, one in nature with us in respect of his humanity: as he is nearly allied to his Father, and one in nature with him in respect of his Divinity, Heb. 2.11. The Apostle here speaks of Christ and his Members, He that sanctifies, and they that are sanctified are of one; that is, they are one and the same nature, of one and the same common nature. We may well suppose that part of our nature which Christ wears, will put him in mind to be kind to us, if he were not otherwise inclined unto us. There is a common Law of humanity which commands some compassion in all men, even in those who are most degenerate by sin: the Law of common humanity will force some bowels from the worst of men to them that are in great distress. How powerful then is this Law, where the force of it is not abated by any allay from sin, but where this Law is heightened and elevated by the greatest measures of grace, and the presence of the Divinity inhabiting in the humanity? Thus it is in Christ, Christ hath the greatest perfection of grace in him, and the presence of the Divinity inhabiting in his humanity. Hence it is our Saviour comforts the hearts of his Disciples upon this account, Joh. 14.1. Ye believe in God, believe also in me. It is as much as if he should say, You take this for granted, this is a confessed Principle among you, you ought to believe in God; now you believe in God, believe also in me. Our Saviour's meaning is this, Look upon God come down into a part of your nature, behold God in my humanity, Ye believe in God, believe also in me. Faith in Christ is no prejudice to faith in God the Father; at the same time we believe in Christ we believe in God the Father: for the Divine Essence is one and the same in all the three persons; at the same time we believe in the Son, we believe in the Father. Now our Saviour, to encourage us to believe, would have us to behold God in the glass of his humanity: You believe in God, believe also in me. As much as if he should say, I that am now speaking to you, am God and man in one person: you cannot think that I your Lord and Master who have been conversing with you so long, and of whose tenderness and compassion you have had so much experience, should want any bowels or tenderness in me to do you good: now I am God as well as man; if you think I am inclined to pity you as I amman, I want no power to help and relieve you as I am God.  
15. The love of Christ in his Incarnation is seen in this, In that by means of his Incarnation there is a foundation laid for the work of his Mediatorship in general, and also for executing those three great Offices of Prophet, Priest, and King in particular. My design is not at present to treat of Christ's Mediatorship at large, nor to speak largely of his Offices, but only to show how Christ's Incarnation, or his taking of our nature, lays the foundation for his undertaking the work of Mediatorship in general, and also of executing those three great Offices in particular of a Prophet, Priest, and King: and also to show how his love is demonstrated to us in this. (1) Christ's undertaking the Office of Mediatorship is the great demonstration of his love to us; for Christ as Mediator brings us back to God, we were at variance with God: now we being at a distance from God, and at enmity with him by reason of sin, there was need of a Mediator to reconcile the difference, and bring God and us together. Now here was the great demonstration of the love of Christ, that the Son of God would undertake the Office of Mediator, and that he might do so, he was willing to take up our nature in his Incarnation, that he might perform the Office of Mediator in it. Hence is that expression of the Apostle, 1 Tim. 2.5. There is one Mediator between God and man, the man Jesus Christ. The Apostles intention in using this expression the Man Christ Jesus, is not to exclude the Divine nature from the person of the Mediator; for it is here observed by Calvin, when the Apostle calls him Man, he doth not hereby deny him to be God; for this is a sure Rule in Divinity, The person of the Mediator accomplisheth the work of Redemption according to both natures, so that the work of Redemption is the work of the person working in both natures that which is proper to each nature. Hence is it, that a Judicious Divine observes, By a wonderful temperament it is so ordered, that the Hypostatical union of the two natures is made in the person of Christ, 
 esset mediatrix humana Divinitas & Divina humanitas. August.  that he who is our Mediator should be Man-God, and God-man; therefore we ought thus to conceive of it: Christ took up our nature, that he might perform the Office of Mediator in it; and this is expressed by the Apostle, Heb. 10.5. When he cometh into the world he saith, Sacrifices and burnt-offerings thou wouldst not, but a body hast thou prepared me. [When he comes into the world.] Christ came into the world by his Incarnation, by his Assumption and taking up of our nature; and wherefore did he come into the world? It was to perform the Office of a Mediator, to reconcile us to God, to offer up the great Sacrifice for sin. Other Sacrifices would not serve the turn; and therefore the Son of God would offer the great and true Sacrifice, namely, the Sacrifice of himself, and by this means reconcile us to God. Now what must Christ do that he may perform the Office of Mediator and reconcile us to God? He must take a true humane body. Sacrifices and burnt-offerings thou wouldst not, but a body hast thou prepared me. The Son of God must assume man's nature, if he will be a Mediator between God and man. It is the office of a Mediator to conjoin and unite those, between whom he is a Mediator. The extremes are united in some middle, and he that is Mediator had need to have some interest in both parties to be reconciled: Christ therefore being to reconcile us to God and to unite us to him, that he might be a fit Mediator, takes upon him the nature of man, that so being God and man in one person, and having interest in both parties, he might bring God and man together. Hence is it, that the Mediator hath this appellation of Christ given to him, Luk. 2.17. Unto you is born this day a Saviour which is Christ the Lord. Christ (you know) signifies the anointed. Under the Old Testament Kings, Priests, and Prophets were wont to be anointed. Now Christ being to undertake the office of Mediator in general, and those three Offices in particular of Prophet, Priest, and King, he also is anointed. Christ's Unction or Anointing properly belongs to his humane nature: Act. 10.38. God anointed Jesus of Nazareth with the Holy Ghost. For although it be true, that Christ is the name of the person subsisting in both natures, and the name of Christ doth not only agree to Christ as he is man, but as he is God manifested in the flesh: yet Christ's anointing properly respects his humane nature. As God, he needed not any anointing, for he had all fullness in himself; therefore he was properly anointed as man. If it be asked what this anointing of Christ was, I answer, It is that plenitude and fullness of the gifts of the Holy Ghost; yea, the fullness of the Godhead which dwells personally in the humane nature assumed, whereby he is qualified to perform the office of Mediator. Christ being to undertake the Office of Mediator, hath his humanity filled with all habitual grace, and also the presence of the Divinity inhabiting personally in his humane nature. So that Christ's assumption of our nature, anointing it with the Spirit of all grace, lays the foundation for the great work of his Mediatorship. It is well observed by a Judicious Divine: That we may more firmly believe, 
Chemnitius  that the benefit of Redemption doth belong to us, therefore did the Son of God assume a nature that was of the same substance with ours, and near akin with us, by which (in the virtue of the Divinity) he might accomplish our Redemption: that as by humane nature in Adam sin and death entered into the world; so by the same nature in Christ, righteousness and life might be restored to the world.  
2. As the Incarnation of Christ lays the foundation, and prepares the way to the work of Mediatorship in general; so by the Incarnation Christ is fitted and prepared, as it were, to enter upon the execution of those three great Offices of his, the Office of a Prophet, Priest, and King.  
1. The Lord Jesus assuming man's nature, performs the office of a Prophet to the Church in the humane nature assumed. The great work of the Prophets of old was to be the Messengers of God to the people, the Interpreters of God's mind and will, they were to reveal God's mind and will to the people. The Lord Jesus undertaking our nature, is the great Messenger of the Covenant, the Interpreter of the Father's counsels, he hath revealed the whole will and mind of the Father to us. Heb. 1.2. God hath in these last days spoken unto us by his Son. Joh. 15.15. All things that I have heard of my Father, I have made known unto you. Should God speak to us immediately from Heaven, we should be affrighted at his presence, and terrified with his Majesty, as they were when they heard God speaking to them from Mount Sinai, and said, Let not God speak to us, but let Moses speak to us, Exod. 20.19. Therefore hath the Son of God assumed our nature and appeared visibly in flesh, and conversed among men like one of us, that we might receive the Law at his mouth. The humanity of Christ is the Organ of the Divinity. And this is one great commendation of the office of the Ministry, as Peter Martyr hath observed: That the Son of God, who was God over all blessed for ever, was pleased to take up humane nature, that he might perform the office of a Minister in it. Therefore is Christ called, Rom. 15.8. A Minister of the Circumcision, that is, to the Jewish Church. There is some Controversy among Divines concerning the knowledge that was in the humane soul of Jesus Christ; but this is certain, Christ as man had all things made known to him, that did concern our salvation: now whatsoever the Lord Jesus as man received from the Father, that (as the great Prophet of the Church) he hath faithfully revealed to his people. Joh. 17.8. I have given unto them the words which thou gavest me. Christ as man receives all from the Father, and he gives out all to the Church. Thus his Incarnation prepares him for the execution of his Prophetical Office.  
2. The Son of God by assuming man's nature, is prepared for the execution of his Priestly Office. Two great works were incumbent on the Priests under the Law. 1. To offer Sacrifices, and make atonement for the people. 2. To intercede and pray for the people. 1. One Office of the Priest was to offer Sacrifice and make atonement. So Heb. 8.3. Every Highpriest is ordained to offer gifts and sacrifices. 2. Another office of the Priest was to pray for the people. Therefore saith Samuel, God forbidden that I should cease to pray for you. Now the Son of God, by assuming our nature, is qualified to perform both these works of a Priest.  
1. Christ by his Incarnation is fitted to offer Sacrifice. God took no delight in the Sacrifices of beasts and cattle: Sacrifices and burnt-offerings thou wouldst not; therefore did the Son of God take a true humane body, and offered himself for a Sacrifice. Heb. 9.26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. Christ is Priest, Altar, and Sacrifice. Christ is the Sacrifice that is offered: so vers. 28. Christ was offered to bear the sin of many. Christ is the name of the person subsisting in both natures; so that there is a concourse of both natures, the Divine and humane nature in the work of Satisfaction. The humane nature was the nature suffering, and the Divine nature that sanctified the sufferings of the humanity. The Divinity was in the humanity in the time of its offering: that body which hung upon the Cross, which suffered and died, was the body of him who was God; it was filled and replenished with God, the Godhead did personally inhabit in it, in the time of its suffering. Although the Godhead did not put forth its operation as it might have done, but did rest and suspend its operations for a time, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that it might give liberty to the humane nature to suffer, (for if the Godhead should have put forth its operation as it might, it could have hindered all passion and suffering in the humane nature) yet the personal union always remained; the Son of God did always retain and keep the humane nature in the bond of personal union in the height of his sufferings, and he corroborated and strengthened the humane nature in suffering; so that as the Apostle saith, it was Christ that was offered. There was a concourse of both natures in his Satisfaction. If he were not man, he could not have suffered; and if he were not God, he could not have satisfied. Christ is a Priest in our nature: and as the Highpriest under the Law bore all the names of the children of Israel upon his Breastplate, so Christ bears all the names of the Elect upon him. Christ sustains the persons of all the Elect: Because the children were made partakers of flesh and blood, he also took part of the same. Christ assuming the nature of man, sustains the persons of all the Elect, and in their room, and in their stead, in a part of their nature, presents himself to God, and taking their guilt upon him, is willing to bear the punishment due to them: therefore he suffers and dies in their nature, and remains under the power of death for a time.  
2. Christ by his Incarnation is fitted for the work of his Intercession. As it was the work of the Priest to offer Sacrifice and make atonement, so to intercede and pray for the people. Now Christ by taking our nature is fit for this work also. Christ as to his Divine nature is equal with the Father, and so is the object of prayer together with the Father; but Christ according to his humane nature is inferior to the Father, and so fit to intercede. And therefore it is a common saying among Divines: Christ intercedes and prays as he is man and Mediator.  
3. Christ by assuming our nature performs the Office of a King to the Church. Christ hath a natural Kingdom, and he hath a dispensatory Kingdom. As he is God, so he hath a natural Kingdom over all creatures. Thy kingdom is an everlasting kingdom, and thy dominion is an everlasting dominion. As he is God-man, so he hath a Kingdom by way of donation and dispensation. Yet have I set my King upon my holy hill of Zion, Psal. 2.6. The Father judgeth no man, but hath committed all judgement to the Son, Joh. 5.22. that is, to the Son incarnate. Christ as Head and King of the Church dispenseth all grace to the Church, rules and governs the Church in and by the humane nature assumed, Eph. 1.21, 22, 23.  
Thus have we shown how that Christ by the work of his Incarnation, lays the foundation for the work of Mediatorship in general, and for the executing of those three great Offices of Prophet, Priest, and King in particular.  
16. The love of Christ in his Incarnation is seen in this, In that by means of Christ's Incarnation, our nature which was alienated from God, deprived of communion with him, lay under the curse, was subject to all sorts of miseries and unto death itself, is now restored to communion with God again, delivered from the curse, set above all misery and death, clothed with immortality, and possessed of perfect happiness.  
1. The Son of God by his Incarnation hath restored our nature unto communion with God. Adam by his Fall was turned out of Paradise, banished from the presence of God, lost his communion with God. Now the Son of God taking a part of our nature into unity of person with himself, hath brought our nature near to God again, our nature in Christ is admitted to the sight of God and communion with him. 
Christi humana natura semper usque; à primordio incarnationis vidit Deum  Divines observe, That the humane nature in Christ had the sight of God from the beginning of his Conception and Incarnation: and the reason of this assertion is this, Christ was full of grace, he had the Spirit of God given to him not by measure. Aquinas observes, That Christ from the beginning of his Incarnation, had more grace given to him than the Saints in Heaven. Now the Saints in Heaven are admitted to a clear sight and vision of God; therefore if Christ had more grace given to him from the beginning than the Saints in Heaven, we must suppose Christ had a clear sight and vision of God: besides, the great demonstration of Christ's love in his sufferings was, that he was content to be deprived of the sight and comfort of his Father's love; therefore he cries out, My God, my God, why hast thou forsaken me? This argues, Christ had been used and accustomed to the sight of his Father's face and countenance, otherwise why did he cry out, Why hast thou forsaken me? But for our sakes he was content to have his Father's face hid from him for a time, that it might not be hid from us for ever. Now than Christ in his humane nature being admitted to the sight of God, all the Elect in their measure shall have a share in this privilege. 
Scientia visionis competit Christo ut capiti, electis ut membris.  The knowledge of vision is first given to Christ as the Head, to the Elect as Members: and although all the Elect be not as yet admitted to the vision of God, yet it is certain they shall be as Christ now is: When he shall appear, we shall be like him, for we shall see him as he is, 1 Joh. 3.3. and in the mean time, our life is hid with Christ in God, Col. 3.3. hid as in the fountain, root, 
Tanquam in fonte, radice, principio.  and principle of that life. Christ in his humane nature being admitted unto the sight of God and communion with him, is an argument all the Elect also shall be brought to the same happiness.  
2. The Son of God by his Incarnation hath delivered our nature from the Curse, set it above misery, sorrow, and death, and clothed it with immortality. The sentence pronounced concerning man, was, That in case he sinned, he should die the death, Gen. 2.17. Christ by taking our nature, and dying in it, hath born the substance of that curse. The curse comprehended two things in it. First, natural death, the separation of the soul from the body. Secondly, spiritual death, the separation of the soul from God. Here lay the sting of the curse, Thou shalt die the death, or, In dying thou shalt die; thou shalt not die once only, but die twice as it were, thy soul shall not only be separated from thy body, but both body and soul shall be separated from me. Now Christ underwent both parts of the curse, if rightly understood. First, Christ in a right sense endured that part of the curse which consisted in a separation from God; for although the personal Union was never dissolved; neither was Christ's humane soul ever separated in love or affection from his Father, his soul clavae in love and affection to his Father in the midst of all his sufferings (Christ did not undergo separation from God in either of those respects) yet his humane soul was separated for a time from the light and comfort of his Father's love; as was hinted before, when he cried out, My God, my God, why hast thou forsaken me? He was deprived of the sense and comfort of his Father's love. Secondly, Christ suffered natural death, his humane soul was truly separated from his body. Now Christ having satisfied that Law, In the day that thou eatest, thou shalt die the death: by suffering the penalty of that Law, hath fully delivered his people from the curse, Gal. 3.13. Christ hath redeemed us from the curse of the law, being made a curse for us. A Learned man observes, Because (according to the sentence of the Divine Judgement) in that day Adam fell and sinned, humane nature ought to have been punished with eternal perdition: therefore the Son of God offered himself to assume humane nature, and afterwards did assume it, that so man might not die the death. And the same Learned man hath another expression to the same purpose: Because humane nature was depraved and lost, so that it became the body of sin and death; therefore the Son of God in lieu thereof, was pleased in the humane nature assumed to condemn sin, and abolish death, and in his own person restore humane nature to righteousness, life, and happiness. Christ having died for sin once, dyeth no more, death hath no more dominion over him, Rom. 6.9, 10. Our nature, as it is in Christ, it is above death, and the fear of death. O let us think of these things, these things are the most solid grounds of comfort. Our nature in Christ is above death and the fear of death, it is possessed of life and immortality, and brought to perfect happiness. Hence is that expression, 2 Tim. 1.10. Christ who hath abolished death, and hath brought life and immortality to light through the Gospel. Christ hath already brought life and immortality into our nature: Christ doth already stand possessed of immortality in his own person. And this is the singular comfort of Believers, that they may see a part of their own nature set above sorrow, misery and death, and brought to the greatest happiness they can wish or long for, and that they may be assured they shall be possessed of the same happiness in their measure which Christ their Head is possessed of. This Christ assures them of, Joh. 17.22. The glory which thou hast given me I have given them. Christ had glory with the Father from Eternity as he was his natural and coessential Son: this he speaks of vers. 5. Glorify me with thyself with the glory which I had with thee before the world was. Now besides this, there is a glory which is given to him, the glory which thou gavest me I have given them. Christ had a glory given to him as man and Mediator. Now the glory which was given to Christ as man and Head of the Church is given to the Elect; so that all the Elect do participate and share in it in their measure. The glory which thou hast given me I have given them. Calvin observes upon that Text: The Sampler or pattern of perfect happiness is so expressed and set forth in Christ, that nothing is confined to Christ only; but Christ was therefore enriched, that he might enrich Believers, the glory which thou hast given me I have given them. Christ and his Members share in glory in common, only reserving the difference between Head and Members; Christ hath the glory of the Head, Believers have glory as Members. Christ's glorification is the surest pledge of our glorification; for how is it possible, that he who is our Head, and is now in glory with the Father, should leave us to those miseries we are now obnoxious to, whenas we are so nearly related to him, we being members of his body, of his flesh and of his bones? Eph. 5.30. and he that is joined to the Lord is one Spirit. The Church being so nearly related to Christ, and Christ being in glory, how is it possible Christ should leave them under those miseries they are now subject unto?  
17. The greatness of Christ's love in his Incarnation appears in this, In that by means of the Incarnation all the Elect shall have a standing Monument before their eyes, wherein they may see and behold the infiniteness and transcendency of the love of God to all Eternity. And the reason of this Proposition is this, Because the Hypostatical or personal Union shall not be dissolved in Heaven, the humane nature shall remain and abide united to the Divinity to all Eternity. As in Heaven we shall be admitted to the sight of God, we shall see the Unity in Trinity, and the Trinity in Unity, we shall see the Unity of the Essence, and the three persons, Father, Son, and Spirit, subsisting in this one Essence of God: so in Heaven we shall see the great Mystery of the personal Union, the Mystery of the two Natures in the person of Christ more than now we can. And this will be one part of the happiness of Heaven, that we shall see our nature united to the Divinity in the person of the Son of God, and by this means we shall come to understand the greatness of the love of God by seeing how near our nature is taken unto God in the person of our Head. The Hypostatical or personal Union is the foundation of the mystical Union, viz. of our union and communion with God: God hath taken a part of our nature into personal union with himself, and by means of this we have union and communion with him. Now in Heaven we shall have a clear sight what that glory is which Christ our Head is advanced unto by the personal union. And this I take to be carried in that great Text, Joh. 17.24. Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me. The happiness of Heaven will be to gaze upon the glory of Christ, as a Learned Divine expresseth it, That they may behold my glory: as if so be this would be Heaven enough for the Elect to see the glory their Head is possessed of. And what glory is this? That they may behold my glory, certainly the glory of his Divinity. Christ had glory with the Father before the foundation of the world, Joh. 17.5. He was in the form of God, saith the Apostle: now all the Elect shall see and behold his glory, that is, they shall see the glory of his Divinity: and how so? They shall see and behold the glory of his Divinity shining forth through his humanity. The humane nature is united to the Divinity in the person of the Son; now the Elect in Heaven shall see that person who hath assumed their nature to be true God, and to have all the glory of the Divinity in him. As the second person in Trinity is true God, and hath all the glory of the Divinity in him; so the Elect in Heaven shall see the humane nature united to the Divinity in the person of the Son. Therefore is it added in the close of the verse, For thou hast loved me before the foundation of the world. Let us take heed how we mistake here, the Love of the Father was not the cause of the Divinity of the Son: although the Son be begotten of the Father, yet the Generation of the Son proceeds not from an act of Gods will; the Father did not first love the Son, and then beget him, but the Generation of the Son was natural: the Father begets the Son from Eternity, and cannot but beget him; God doth necessarily understand himself, therefore his eternal Son is his natural Image. Therefore in this last clause, For thou hast loved me before the foundation of the world, Christ speaks of himself as man; the humanity of Christ was beloved of the Father, from Eternity, above every creature: that humanity of his was so chosen and beloved above all creatures, as to be united to the Divinity. Now in Heaven the Elect shall see that Christ is in the possession of that which he was elected and chosen unto from Eternity. And this will be one singular demonstration of the love of God to them, that they shall see themselves taken so near to God in the person of their Head. For although it be true, there will always remain a vast difference between Christ the Head and the Elect that are Members to him (none of the Elect have, or can have that personal union which his humanity hath to the Divinity) yet all the Elect in the glory of their Head shall see and behold the greatness of the love of God to themselves; for it was for their sakes he took part of their nature into personal union; and a part of their nature being united to God, all the Elect are confirmed in their Head, and by means of their Head are brought into the nearest communion with God they are capable of. So that I say, this will be matter of wonder to the Elect to Eternity, to see a part of their nature placed so near to the Divinity, yea to see a part of their nature so intimately united to the Divinity in the bond of personal union, and to become the seat and Temple of the Divinity to all Eternity.  
Use. And now I shall wind up all in one short word of Application. From all that hath been said, let us learn to admire and adore the infinite and transcendent love of Christ in his Incarnation. Here may we cry out with the Apostle, O the heights, and lengths, and depths, and breadths that are in the love of Christ in his Incarnation! I have shown you in seventeen Propositions how great the love of Christ is in the work of his Incarnation; and when we have dived never so much into this Mystery, it is but little that we do understand of the glory of it in comparison of what it is in itself. O study more this great work of the Incarnation of the Son of God: this is the greatest of all the works of God, the greatest work that ever he hath done, or that ever he will do. The Incarnation of the Son of God is more than the glorification of all the Saints in Heaven. O therefore study this Mystery; the more we study it, the more will our hearts be ravished with it, and the reason why we are no more affected with it, is, because we know and understand so little of it. And let us not only labour to understand the greatness of the thing itself, but also of what importance this work of the Incarnation of the Son of God, is, to our salvation. The work of the Incarnation is that which hath laid the foundation of the whole work of Redemption. The Son of God therefore took our nature and became true man, that he might transact the business of our Salvation in the humane nature assumed. 
Vnigenitus venit in hominem propter hominem. Hoc Deus in nobis salvavit quod pro nobis accepit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They are memorable passages which the Ancients have: The only begotten Son of God came into the nature of man, for man. If the Word had not been pleased to have become flesh, no flesh could have been saved. God hath saved that in us, which he hath assumed and took for us. And it is a common saying among the Ancients: That which was not assumed, was not healed. If Christ had not assumed the whole of our nature, our whole nature had not been healed and restored. We have heard somewhat of the Mystery of Christ in his Incarnation, let us meditate on what we have heard. Our work will be to meditate on these Truth's all our days. The best of us have arrived but to a little understanding in the Mystery of Christ. The Apostle prays for the Saints, Col. 2.2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ. Let us pray for great affection to Christ. Great love to the Person of Christ will procure great manifestation of Christ. So Christ hath promised, Joh. 14.21. He that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. The more you love Christ, the more fond you are of his person, if I may so speak, the more will Christ discover himself to you. The more you love him, the more will Christ lead you into the understanding of those Mysteries concerning his Person, Divinity, the Union of his Natures, his Offices, his Grace, which the rest of men are little acquainted with. They that love most, shall know most. Love Christ much, and then Christ will manifest and discover himself much to you; and the more Christ discovers himself to you, the more sweet will you find the knowledge of Christ to be from day to day.  
The end of the eighth Sermon.    


SERMON I.  Gal. 4. vers. 4. 
But when the fullness of the time was come, God sent forth his Son made of a woman, made under the Law.  
THat which hath been in my desire, hath been to unfold (as I am able) some part of the Mystery of Christ, and to speak something concerning the great dimensions of the Love of Christ. And as a bottom to build upon, I pitched upon that Text, Eph. 3.18, 19 That ye 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.  
Now to show what these dimensions of Christ's love were, I propounded to speak to three things.  
1. To show the Properties of Christ's Love.  
2. To show that this love of Christ is surpassing great, as it is to be found in both his Natures, in his humane and in his Divine nature. And here we considered the love of Christ distinctly: the love that was found in his humane nature, and in his Divine nature.  
3. To show that the love of Christ is surpassing great, if we consider the great and eminent effects of his love.  
1. The first great effect of Christ's love, which hath been instanced in, and already finished is this, the work of his Incarnation. That the Son of God, who was God by Nature, and had his subsistence as the second person in Trinity in the Divine Essence from Eternity, should take to himself a created nature in time, and become true man: so that he that was a true person before his Incarnation, should by means of his Incarnation become God and man in one person; this is one great effect and demonstration of the love of Christ.  
2. I come now to speak of the second great effect of Christ's love, and that is, his being made under the Law for us. And for this end I have chosen this Scripture: But when the fullness of time was come, God sent forth his Son made of a woman, made under the Law, to redeem them that are under the Law, that we might receive the adoption of sons. This was another great demonstration of the love of Christ, that he would not only take our nature and become true man, but that he would be made under the Law for us. To understand which, we must know, that the Son of God might have been incarnate, and yet not have subjected himself to the Law in that manner as he did: for he might have glorified the humane nature in the same moment that he assumed it: but that Christ would become subject to the Law, and pass under such a course of obedience before he entered into his glory; this was the great love of Christ to us.  
There are great Articles of Faith contained in these words; 
Paveis verbis multa complexus est.  in a few words there are many things comprehended. We shall find seven or eight great Articles of Faith comprehended in these few words.  
1. The first great Article of Faith is this, That God had a Son, one that was in a peculiar manner his Son, and distinguished from all other sons. [God sent forth his Son.] There is a great Emphalis lies in that expression, his Son. God sent a Son that was peculiarly his Son, his Son in a way of eminency and peculiarity from all others sons. Therefore is this Son elsewhere called his own Son, his proper Son, Rom. 8.32. and his only begotten Son, Joh. 1.18. The Son of the living God, Joh. 6.69. The Angels and Adam were the sons of God by creation, but these were not such sons as this Son was. This Son that the Text speaks of, was not the Son of God by Creation, but by eternal Generation, Joh. 16.28. I came out from the Father, and ar● come into the world. Christ came forth from the Father by eternal Generation, he came into the world by his Incarnation. There we see his coming forth from the Father, and his coming into the world are distinguished one from the other. He came forth from the Father by his eternal Generation, and he came into the world by his Incarnation: Heb. 1.5. To which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? Prov. 8.25. Before the mountains were settled was I begotten. Hence is Christ said to be the first-begotten of every creature, Col. 1.25. It is not said the first created of every creature, but the first begotten of every creature. The meaning is, that before the creatures were made and created, Christ was begotten by the Father. He is not therefore to be placed in the rank of creatures, he was begotten, not created; he was before the creature had any being and existence, and therefore by consequence from Eternity.  
2. The second Article of Faith delivered in these words, is this, That the Son of God had a preexistence, and was in being before he took our nature. Mark how the Apostle expresseth it, God sent forth his Son. He sent him forth: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, emisit.  it is not simply expressed, he sent him, but he sent him forth. Now if God sent forth his Son, it supposeth he was in being before he was so sent forth. And if we would know where this Son was before he was sent forth, the Evangelist tells us, Joh. 1.2. The same was in the beginning with God. That very Son, who afterwards he saith was incarnate and made flesh, vers. 14. this very Son in the beginning was with God. Therefore the Son was with the Father, coexistent with him before he was sent forth into man's nature. Some Heretics have denied that Christ is the Son of God in respect of eternal Generation, and that Christ had no existence before he took flesh from the Virgin; but this Scripture cuts the throat of that Heresy: for this Scripture plainly teacheth us, That Christ was the Son of God before he was sent, before he was made of a woman, before he was made under the Law. God sent forth his Son made of a woman, made under the Law. He was first his Son, before he was sent forth, before he was made of a woman, before he was made under the Law.  
3. The third Article of Faith contained in these words is this, That God had decreed and promised to send forth his Son before he did actually send him into our nature. God sent forth his Son. This is implied, God had a purpose to send him forth before, and he had promised to send him forth; and when the fullness of time was come, than did he actually send him forth. In the fullness of time God sent forth his Son: as much as if it had been said, What he he had purposed and promised before, he did in due time accomplish. If it be asked, Where did God promise to send forth his Son? The first great promise was in Gen. 3.15. The seed of the woman shall bruise the serpent's head. The meaning of that promise was, the Son of God should take flesh of the seed of the woman, and so become a Redeemer to the Elect. This promise was renewed to Abraham, when God told him, In his seed all the nations of the earth should be blessed. This promise also was renewed to David, when God told him, Of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his Throne, Act. 2.30. It was also made to the Prophets in those many promises that were made concerning the Messiah.  
4. The fourth Article contained in these words is this, That the Son of God, who was promised long before, was actually exhibited and manifested in the flesh. God sent forth his Son: that is, he sent him into our nature to take flesh, Joh. 1.14. The Word was made flesh. He sent forth his Son. We must conceive of this aright, not that Christ as to his Divine person, did cease to be where he was before: no, it is said of him, Joh. 1.18. The only begotten Son who is in the bosom of the Father, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speaking in the present tense. Who is in the bosom of the Father. The only begotten Son after his Incarnation is still in the bosom of the Father. Therefore our Saviour saith of himself, even whilst he was here on earth, Joh. 3.13. The Son of man who is in heaven. He that was on earth at that time in respect of his humane nature, was in Heaven at the same time in respect of his Divine nature. Therefore whenas it is said here, God sent forth his Son, thus we ought to conceive of it, God sent forth his Son, not by any change of place, but of condition. He that was in the form of God before, by his Incarnation took on him the form of a servant. Christ therefore as God did not begin to be and exist when he was first incarnate, no, in the beginning he was with God: but he began by his Incarnation to be true man, who was God before from Eternity.  
5. The fifth Article of Faith contained in these words is this, That the Son of God was incarnate and made man in the best time. When the fullness of time was come God sent forth his Son. Our curiosity is apt to inquire, Why did not Christ come in the flesh sooner? Had it not been more for our benefit and advantage, if the Son of God had sooner taken our nature? But the Spirit of God silenceth all these reasonings by telling us, When the fullness of time was come, God sent forth his Son. God lost no time, he slipped no time; when the complete time was come that was predetermined in his holy Decree, and before signified in his promises, than he sent forth his Son. God accomplisheth all his promises in the best time and season.  
6. The sixth Article of Faith is this, That the manner of Christ's Conception and Incarnation was wonderful and extraordinary. God sent forth his Son made of a woman. It is not said born of a woman, but made of a woman. Made of a woman, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is, he did partake of the substance of the Virgin. Because the children were made partakers of flesh and blood, he also himself likewise took part of the same, Heb. 2.14. He was made of a woman, that shows he was true man, and had a true humane nature: but in that it is said he was made, not born or begotten, that shows Christ had his Original as man not in the common way of generation. Eve was made out of one of the ribs taken out of Adam's side, and Adam could say of her, She is flesh of my flesh, and bone of my bone: and Christ as man his humanity was form out of the substance of the Virgin; so that we may say, This was flesh of our flesh, and bone of our bone. Made of a woman.  
7. The seventh Article of Faith comprehended in these words is this, That although Christ hath two Natures in him, yet he hath but one Person. For here is but one Son that is spoken of in the Text. God sent forth his Son made of a woman. He that was the Son of God from Eternity, and made of a woman in time, is still one and the same Son. It is the Son that is sent forth, the Son that is made of a woman, the Son that is made under the Law: so that still, though Christ hath two Natures, yet he hath but one Person. Christ had not a new Person, but a new Nature added to him by his Incarnation; and therefore we commonly say, the humane nature is without any personal subsistence of its own, but it subsists in the Divine person, who was a person from Eternity. These seven great Articles of Faith are comprehended in these few words; so that we may say with one of the Ancients, I adore the fullness of the Scriptures. See how many great weighty Articles of Faith are comprehended in a few words.  
8. The last Article contained in this verse is this, That Christ was made under the Law. God sent forth his Son made of a woman, made under the Law. The end of his being made under the Law is set down in the next verse, To redeem us who were under the Law, that we might receive the adoption of sons.  
This is the second great effect of Christ's love I am now to speak of, viz. Christ's being made under the Law. For this we must carry all along with us, whatever Christ was, whatever he did, and suffered, was for us: Unto us a Child is born, unto us a Son is given, Isa. 9.6. Hence is it, that Christ is called the gift of God, Joh. 4.10. Christ is the gift of God to us. He is made of God to us Wisdom, Righteousness, Sanctification, and Redemption. Whatsoever Christ was, whatsoever he did, it was not for himself, or his own sake, but for us; and therefore his being made under the Law was for us, and so it is expressed here in the Text, He was made under the Law to redeem them that were under the Law, that we might receive the adoption of sons. The end of Christ's being made under the Law was to accomplish our Redemption. Here there are two things to be spoken unto.  
1. What it is for Christ to be made under the Law.  
2. Wherein did the greatness of Christ's love appear in being made under the Law?  
1. What is it for Christ to be made under the Law? Before I come to enter upon the main subject, I must necessarily lay down some preliminary or previous Propositions for the clearing of the whole.  
1. The first Proposition is this, The Law of God is the Transcript or Copy of God's Holiness. The holy Nature of God and his pure Will is deciphered and displayed to us in his Law. The Law of God is nothing else but the declaration of his holy nature, and of his holy will. Hence is that expression, Be ye holy, for I the Lord your God am holy, 1 Pet. 1.16. Holiness in us is our conformity to the Law; when we are conformable to the Law (which is the Rule of Holiness) then are we in our measure holy as God is holy. In the Law of God we see what things are consonant to God's nature, what are repugnant to his nature; in the Law we see what is agreeing to the will of God, what is dissonant and disagreeing to his will. The Law of God is nothing else but the declaration of the eternal Will of God. God that is most holy in himself, cannot but will every thing in the most holy and perfect manner. And the Law is nothing else but the declaration of God's holy will concerning his creatures. Now the will of God being most perfect and holy in itself, the Law (which is the declaration of Gods will) must needs also be most perfect. Therefore is there this Epithet given to the Law, Psal. 19.7. The law of God is perfect, converting the soul. Also that it is very pure, Psal. 119.140. The Law of God is the pure will of a pure God.  
2. The Law of God is immutable, perpetual, and everlasting. Still we must remember I am now speaking of the Moral Law, for the Ceremonial Law is of another nature. But that which we call the Moral Law is immutable, perpetual, and everlasting. And the reason is, God being immutable and unchangeable in his nature and his will, the Law (which is the declaration of his nature and will) must needs be immutable, perpetual, and everlasting. Hence are those expressions, Psal. 119.142. Thy righteousness is an everlasting righteousness, and thy law is the truth. And vers. 144. The righteousness of thy testimonies is everlasting. Hence also is it that our Saviour saith, One iota and tittle of the law shall not pass away, Mat. 5.18. The Law of God is of eternal equity, and therefore it cannot pass away.  
3. Every reasonable creature is necessarily and indispensably under the authority of the Law. There are two things implied in every Law.  
1. A Declaration of the Will of the Lawgiver.  
2. An Obligation upon the persons to whom the Law is given, to obey and keep the Law.  
Now every reasonable creature is under the obligation of the Law. It implies a contradiction for God to make a creature, and not to make him under a Law; for he who is not supreme, must needs be subject to the will of him who is supreme. Either the creatures' will must be a law to itself, or else Gods will must be a law to it: the creatures' will cannot be a law to the creature, because it is a created will, and there is an increated will which is above it: the creature receives its being from another, and therefore must needs be under the will of him, and under the dispose of him, from whom it receives its being. It is impossible for God to make a creature, and not that creature to be under an obligation to love, fear, serve, and obey his Maker.  
4. The fourth Proposition is this, God justifies no person, nor receives any person into actual favour and acceptance with him without a perfect righteousness answering exactly to the law. And the reason of this depends upon the former Propositions. The righteousness that is in the Law is the Transcript and Copy of God's Holiness: now God requires holiness in the creature answerable to his own Holiness. The righteous Lord loveth righteousness, Psal. 11.7. God being righteous in his nature, requires righteousness from the creature. The Law of God is immutable, perpetual, and everlasting, and God doth indispensably require righteousness from the creature. Rom. 10.5. Moses describes the righteousness of the law, that the man that doth these things shall live by them. The Law gives life to none but where it is fulfilled; the man that doth these things shall live by them. It is true, the Law of the Covenant of Works did not only require perfect obedience, but it also required personal obedience. The Law of the first Covenant did not admit of obedience by a surety, but it required that a man should obey the Law in his own person. But this is dispensed with in the second Covenant. The second Covenant accepts of obedience from a surety: but obedience is still required, yea perfect exact obedience. God justifies no person but where there is a perfect complete righteousness every way answering the rule of the Law. It is not possible, that the righteousness of the Law can be disannulled, and therefore there must be a righteousness answering the righteousness of the Law. Hence is that expression, Rom. 3.26. God is just, and the justifier of him which believeth in Jesus. God must find out a righteousness somewhere before he justifies any person.  
5. The fifth Proposition is this, No man since the Fall can fulfil the righteousness of the Law, or perform that obedience which the Law requires. Hence is it, that the Apostle tells us, Rom. 8.3. that The law is weak through the flesh. The plain meaning of that Scripture is this, The Law would justify men in case men could keep the Law, but no man is able to keep the Law, and therefore he cannot be justified by it. The Law is weak, that is, it is weak as to Justification. The Law is able to justify no man: but this weakness of the Law is through the flesh. The weakness is not on the Laws part, but on man's part, that he is not able to keep the Law. Man since the Fall cannot keep the Law, and so the Law is weak through the flesh. Man since the Fall is become carnal and fleshly. And the Apostle tells us in the same Chapter, Rom. 8.7. The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be. Man by his Fall hath weakened himself, man hath lost his power to fulfil the Law, and so cannot possibly attain to life by the Law.  
6. The sixth and last Proposition is this, If God justify any person, he must find out and prepare a righteousness of his own, and bestow that upon men for their Justification. Therefore since man cannot fulfil the Law himself, and God will not dispense with the righteousness of the Law, God (if he please to save men) must find out some other way how the Law may be fulfilled. And this was the way God found out, The Son of God must take to himself the nature of man, and in the nature of man must fulfil the righteousness of the Law. And thus Christ is said to be the end of the Law for righteousness, Rom. 10.3. The Law which was never fulfilled before, was perfectly fulfilled by Christ. The compliment of the Law (says a Learned man) lies in this, That our sins are pardoned for Christ's sake, and that the Righteousness of Christ is imputed to us, whenas he is our Head and we are his Members. Hence is the righteousness of the law said to be fulfilled in us. It is an emphatical expression, That the righteousness of the law might be fulfilled in us, Rom. 8.4. Not that it is possible for a Believer to fulfil the righteousness of the law in his own person; but a Believer being one with Christ, fulfils the righteousness of the law in the person of his Head. The Son of God taking humane nature, doth perfectly fulfil the law in the humane nature assumed. So that now in Christ, who was made under the law for us, there is found such a righteousness as is every way answerable to the law, and this Righteousness of his is imputed to Believers. Therefore is Christ said to be made of God to us righteousness, 1 Cor. 1.30. And, We are made the righteousness of God in him, 2 Cor. 5.21.  
In the first place, Use 1 Learn from hence the reason why it is impossible that any man should be justified by a righteousness of this own, by an inherent righteousness: the reason is, If a man be justified by an inherent righteousness, a righteousness of his own working, he must produce such a righteousness as is perfect and exact, and every way answering and conformable to the law. The Law of God admits of no such righteousness for Justification as is not perfect and exact, and every way answerable to that purity and perfection the law requires. Consider what the Apostle saith, Rom. 7.14. The law is spiritual. Spiritual, what is the meaning of that? The law requires utmost perfection, Angelical perfection, such a kind of obedience as hath not the least flaw or defect in it. The law speaks after this manner, Gal. 3.10. Cursed is every one that continueth not in all things which are written in the Book of the law to do them. First, if a man be justified by the Law by an inherent righteousness, a man must do all things the law requires. If it could be supposed a man could do many things that the law requires, yet if he did not do all things, if he did not fulfil to every part and punctilio in the law, he would fall short of life by the law. Secondly, as a man must be universal in his obedience, so he must be constant and uniform in his obedience; Cursed is he that continues not in all things. If it could be supposed a man could fulfil the whole law for that part of his life which is to come, yet if he have not fulfilled it for that part of his life which is past, he hath fallen short of what the law requires. The law requires constant and uniform obedience. Now which of the sons of Adam is there that can say he hath fulfilled the law in every point and tittle, and this constantly throughout his whole life? If none of the sons of Adam dare say so, then certainly none can be justified by an inherent righteousness. It is true, that Justification and Sanctification are inseparable companions, and where the Righteousness of Christ is imputed for Justification, there also is a work of Sanctification, and in that sense inherent righteousness wrought in the Soul by the Spirit of Christ: but because the work of Sanctification is but inchoate, begun, and imperfect only in this life, therefore that cannot be the matter of our righteousness before God. Therefore we must seek for another righteousness, a righteousness without us, and that is the Righteousness of our Head the Lord Jesus, who was made under the law for us, and hath brought in such a righteousness as is every way answerable to the law. For God will accept no righteousness for a man, without it be that which is every way exact and commensurate to the law.  
From what hath been laid down, Use 2 we may see the inexpressible misery of all Unbelievers, and such as lie out of Christ. Their misery appears in this, No unrighteous person can enter into Heaven. The Scripture tells us so in plain terms, 1 Cor. 6.10. Know ye not, that the unrighteous shall not inherit the kingdom of God? Now all that are in the state of nature, that are not implanted into Christ by faith, are unrighteous. The Scripture speaking of all men in the state of nature, what they are before faith, it tells us, There is no man righteous, no not one, Rom. 3.10. In short, this is the misery of Unbelievers, they cannot produce such a righteousness of their own for which the law should justify them: nay, they have all that sin and unrighteousness in them for which the law condemns them. And as they have not that righteousness of their own, for which the law should justify them; so they can lay no claim to the Righteousness of Christ, they have no interest in the righteousness of a surety that should answer for them. They never believed and closed with Christ, and so have no part in his Righteousness. Great and inexpressible is the misery of all such who content themselves to remain and abide out of Christ, God is resolved to have his Law satisfied one way or other, either the Law of God must be satisfied in a way of obedience, or else the penalty of the law must be inflicted on the Sinner for default of that obedience. For thus doth the tenor of the law run, Rom. 2.9. Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile. There is a great Emphasis in those words, upon every soul of man: as much as if it had been said, Upon every individual person. The Law of God spares no man; the Law of God spares no person whatsoever; the Law of God wherever it finds a Sinner, it doth condemn him. Tribulation and anguish upon every soul of man that doth evil. The Law of God remits not of that obedience which it requires, nor of that punishment which it threatens for want of such obedience. And this is the reason why the Damned lie under the wrath of God, and the curse of the Law to all Eternity; they have not satisfied the law in a way of obedience, and therefore the law is still satisfying itself upon them in a way of punishment. O therefore let it not seem an indifferent thing to any of us, whether we get into the Lord Jesus yea or no, and whether we get a part in his Righteousness yea or no. Unless you can produce such a righteousness as is answerable to the law, a perfect righteousness, when you come to stand before God's Tribunal, you will never escape condemnation. Now this perfect righteousness you can never find in yourselves, therefore you have reason to seek for it elsewhere, and that is in Christ, and in him only. Joh. 3.18. He that believeth on the Son is not condemned, Although we deserve condemnation as we are Sinners, yet we have his own word for it, If we believe on the Son, we shall not be condemned, He that believeth on the Son is not condemned. Though men deserve condemnation, yet he that believes on the Son is not actually condemned. He hath something in him condemnable, he hath sin in him that would condemn him, but believing on the Son he is not actually condemned. There is no way to save men from the condemnation of the Law, but by getting a part in the Lord Jesus. If we believe on the Son of God, God will accept of the Righteousness of his Son, as if we had wrought out righteousness in our own person. 2 Cor. 5.21. He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him.  
See and behold the infinite love of God to his people, Use 3 in providing a righteousness for them as to their Justification, and bestowing it upon them whenas they could not work it out themselves. This is set forth at large by the Apostle Paul in his Epistle to the Romans, Rom. 1.17. The righteousness of God is revealed from faith to faith. God reveals a righteousness for us of his own bestowing, whereas we had none of our own, neither could procure any of our own. Rom. 3.21. Now the righteousness of God without the law is manifested, being witnessed by the Law and the Prophets, even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe. As much as if he had said, Herein is the great love of God to his people, that he finds out and bestows a righteousness upon them which they could never find nor work out for themselves. Isa. 46.12, 13. Harken unto me, ye stouthearted, that are far from righteousness, I bring near my righteousness, it shall not be far off. We were all far from righteousness, but God hath brought near his Righteousness, a Righteousness wrought by his own Son in a part of our nature. God hath now deposited a Righteousness for us in a part of our own nature. Christ that was flesh of our flesh, and bone of our bone, was made under the law, and hath fulfilled the law in our nature.  
This should exhort us humbly to accept of that Righteousness which God hath provided and freely tenders. Our work, Use 4 when we come to God for Justification, is not to bring a righteousness of our own, but humbly to accept of that righteousness which he freely offers and tenders unto us. With the heart man believeth unto righteousness, Rom. 10.10. Believing here, is nothing else but the souls humble and affectionate acceptation of that righteousness which God reveals. That righteousness which is the matter of our Justification before God, is prepared of God, wrought out by the Son of God in the humane nature assumed, and our work is humbly to accept of this righteousness. The Church triumphs in this, Isa. 12.2. Behold, God is my salvation, I will trust and not be afraid, for the Lord Jehovah is my strength and my song, he also is become my salvation. She repeats this twice, that God was become her salvation. The Church by the eye of faith sees God in Christ doing all for her, becoming all to her. God in Christ is become her Wisdom, her Rightcousness, her Strength, her Sanctification, her Redemption, her Salvation. 
Acts 20.  God hath redeemed the Church with his own Blood. Now (saith our Saviour) they have known that all things whatsoever thou hast given me are of thee, Joh. 17.7. Christ being made under the Law, his obedience active, passive, all is the gift of free grace. God is in Christ doing all these things, and bestowing all these things upon his people. God in Christ is become their Righteousness, their Wisdom, their Redemption, their Salvation. God in Christ doth all for his people, and gives all to his people. And this is the work of faith to see God doing all for us, giving all to us in the person of his Son, and humbly to accept what God hath done for us, and is willing to bestow upon us.  
The end of the first Sermon.   

SERMON II.  Gal. 4.4. 
But when the fullness of the time was come, God sent forth his Son made of a woman, made under the Law.  
IN our former Discourse two things were propounded to be spoken unto.  
1. To show what it is for Christ to be made under the Law.  
2. To show wherein the greatness of Christ's love doth discover itself in being made under the Law for us.  
1. What is it for Christ to be made under the Law?  
I shall explain this in three Propositions.  
1. For Christ to be made under the Law, it is for Christ to take upon him the Office of a Mediator and Surety for us: 1 Tim. 2.5. There is one Mediator between God and man, the man Christ Jesus. So likewise Heb. 7.27. Christ is called the surety of a better Testament, or the surety of a better Covenant. A Mediator, Surety, or Undertaker, so the Critics in the Greek Tongue explain that word. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A Surety is one that mediates for another, he freely and voluntarily undertakes from him, undertakes to be responsible for him, and to discharge his debt. No man is compelled to be a Surety, but it is his own voluntary act. He is free in himself, yet he is willing of his own accord to undertake the concernments of another. Thus Christ who is our Surety was free in himself from all subjection to the Law, but he was pleased freely and voluntarily to become our surety, and to undertake the discharge of our debt. And thus Calvin expounds this Text, 
Christus Filius Dei qui immunis jure fuisset omni subjectione, legis fuit subjectus. Calv.  He was made under the Law, that is, saith he, Christ the Son of God, who by right had been free from all subjection, was yet subject to the Law. Why so? It was for our sake, and it was in our name and stead, that he might obtain liberty for us: even as he that was a freeman himself, by becoming furety for another, redeems him that was captive, and by taking his Fetters and Bonds upon him, delivers him from his bonds: so Christ would make himself liable to the keeping of the Law, that he might purchase liberty for us; for otherwise Christ had in vain taken the yoke of the Law upon him; for certainly it was not for his own sake that he took it. Every son and daughter of Adam is necessarily under the Law, and owes a debt of obedience to the Law. Now we being insolvent, and not able to pay that debt of obedience which the Law requires, Christ was made under the Law, and was content to pay the debt that we could not pay. It is true, Christ being made under the Law, doth not exempt Believers from being under the Law as a Rule, Believers are still under the Law as a rule of life and obedience. But thus we ●●ght to conceive of it, It being not possible for us to fulfil the Law, and to perform that exact obedience which the Law requires, and yet a perfect obedience being required, Christ is the end of the Law for righteousness, as is expressed in Rom. 10.3. that is, Christ undertook to perform that perfect obedience which the Law required, and so to answer the end of the Law for righteousness. The Law was given to man in Innocency, for this end, that it might have been the matter of man's righteousness, in case he had obeyed and kept the law. The righteousness of the law is described by this, The man which doth those things shall live by them, Rom. 10.5. But now no man since the Fall being able to keep the law and fulfil it, and yet God requiring still that the law should be obeyed, and the righteousness of it fulfilled, Christ was content freely and of his own accord (who was otherwise free and disengaged) to be under the Law, and by obeying the law to bring in such a righteousness as the law requires.  
2. For Christ to be made under the law is to put himself under the obligation of the law, and to make himself liable unto it. Although a man be willing to be Surety for another; yet till he brings himself under bonds and obligations, he is not properly a Surety. A Surety is one that taketh the obligation upon himself, when the principal debtor is not able to pay: so that whatever the debt is, the surety who is engaged, stands under an obligation to see it satisfied. Christ then becoming our Surety, all that obligation that lay upon us from the law, is now derived upon him. Now Christ brings himself under this obligation to the law two ways. 1. By his own free consent and stipulation to the Father. He that is otherwise free, if he enter into Bonds and Covenants to discharge another's debt, become an engaged person. Though he were free before, he is now no longer free, but becomes engaged by his own voluntary consent. Thus Christ who was free and disengaged in himself, did enter into a Covenant and agreement with the Father to undertake our cause, and to do and suffer what was necessary to be done and suffered in order to our Salvation: Heb. 10.7. Then I said, Lo I come, in the volume of the book it is written of me, To do thy will, O God. When Christ saw the Father's heart was set on the Salvation of man, and that for that end the Father was willing Christ should undertake the cause and business of their Salvation, Christ was as willing as the Father was, and he saith, Lo, I come to do thy will. Hence is it that the Counsel of Peace is said to be between them both, Zac. 6.13. The Father (to speak after the manner of men) propounds, and the Son consents: so that the Son (who was free and disengaged in himself) brings himself under an obligation by his own free promise and stipulation. Hence it is, that Christ becomes the Head of the second Covenant, the second Adam, and all the Elect are his seed, and Christ undertakes for them, Isa. 53.10. 2. Christ brought himself under obligation to the Law by his own voluntary assumption of our nature, for that end, that he might become subject to the Law in it. This the Apostle sets forth at large, Phil. 2.6. He was in the form of God, and counted it no robbery to be equal with God, but he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself and became obedient. Here are two things by which the Apostle sets forth the greatness of Christ's Condescension. 1. That he being in the form of God, and who might have continued in the form of God only, yet that he was pleased to take upon him the form of a servant and become true man, this is one part of his condescension. The other part of his condescension is, that he would take upon him the form of a servant and become man, for this very end, that he might become obedient, and that he might perform all the acts of obedience in the humane nature assumed. Christ was not bound to take our nature at all, but he might have continued always in the form of God only; or if he will take our nature, he was not bound to take it in that servile way, so as to be bound to all acts of obedience: but here was the greatness of Christ's condescension, as he will take our nature, so he will take it for that end, that in our nature he may obey and fulfil the Law for us. And therefore it is emphatically expressed in the Original, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Factum seu redactum sub lege.  He was made obedient, and so in the Text, He was made under the Law. Christ was made or reduced under the Law, so some render it. Christ was reduced to that state and condition, as to be in a state of subjection to the Law, whereas he was naturally above it. Christ was made or reduced under this power and authority of the Law by his own free consent, whereas naturally the Law had no such power or authority over him.  
3. The third and last Proposition is this, For Christ to be under the Law is to be under the Judirisction of the Law, and to be actually subject to it. Christ having put himself under the obligation of the law, the law hath full power and authority over him, and the law requires perfect and exact obedience from him, as it doth from any other man, and Christ doth now stand bound and obliged to yield and perform that obedience which the law requires. Hence Christ is called, Isa. 42.1. the Father's servant, he is said to love the Father, to do and keep the Father's commandments, Joh. 14.31. & 15.10. Christ as man was under a law of love and obedience to his Father, he was also subject to his Parents after the flesh, he submitted to the Baptism of John, and gives this reason for it, Thus it becomes us to fulfil all righteousness, Mat. 3.15. Christ being made man, becoming our surety, and being made under the law for us, was bound to all the moral Duties which the law requires, and so to fulfil all righteousness for us. And the reason of it is, If Christ had left any thing undone that the law requires of us, than there had been so far a defect in that which was to become our righteousness, for the obedience of Christ was to be the matter of our righteousness, Rom. 5.19. By the obedience of one shall many be made righteous. The law accepts of nothing but a perfect complete righteousness; therefore if Christ had left any thing to be done that the law requires to be done, there had been so far a defect in that which must be our righteousness for Justification; therefore Christ was obliged to all that obedience which the law required from us.  
2. I come now to the second thing, to show wherein the greatness of the love of Christ doth appear and discover itself in his being made under the Law.  
I shall lay down several Propositions for the clearing of this.  
1. The love of Christ in being made under the law appears in this, In that Christ in respect of his Original right was free from all subjection to the law. Christ in respect of his person and his Divine nature was above the law; Christ as he was God, was Supreme and the Author of the law; as he was the second person in the Trinity, so he was equal to the Father, and of equal authority with him. It is true, the humane nature in Christ was a creature, and therefore in a state of subjection, as every creature must necessarily be supposed to be. But then we must consider, that although the humane nature of Christ be a creature, and considered simply so, is in a state of subjection; yet Christ in respect of his Original right is free from all subjection. And this may be evidenced from these following Considerations. 1. Although it be true, that the humane nature in Christ be a creature, yet the humane nature hath its subsistence in and by that person who is Divine and increated. And hence is it, that the Schoolmen do deny, that Christ is to be called a Creature. There is a great difference between these two Propositions, to say, That the humane nature in Christ is a creature, and to say, that Christ is a creature; for Christ is the name of the person that subsists in both natures. Therefore though it be true, 
Christus est nomen personae in duabus subsistentis naturis.  that one of the natures in Christ is a creature, yet the person is Divine, and no creature; and therefore the Apostle saith, Rom. 9.5. that Christ, though he came of the father's concerning the flesh, yet he is over all, God blessed for ever. Although Christ, as to the flesh, and in respect of his humanity, came of the Fathers, and we say truly and properly his humanity is a creature: yet his person is Divine, and Christ is still God blessed for ever. 2. We must know that the humane nature of Christ never in any moment of time subsisted of itself or by itself, but always had its subsistence in the Divine person: and the reason is this; If we should suppose the humane nature at any time subsist in itself out of the Divine person, that would necessarily infer there were two persons in Christ, which is most contrary to the Doctrine of the Scriptures. Therefore although we do suppose the humane nature, simply in itself considered, to be a creature, and in a state of subjection; yet considering that the humanity was always personally united to the Divinity, and the humane nature never subsisted out of the Divine person, we must conclude that Christ was no otherways in a state of subjection, than what he brought himself into by his voluntary condescension. Therefore the Apostle tells us, He emptied himself, and took upon him the form of a servant, and became obedient. As it was part of his condescension he would take upon him the form of a servant: so this was another part of it, he would become obedient for our sakes. 3. We must consider it was a voluntary act in Christ to assume our nature. Christ took our nature indeed, but he was not bound to it, it was his own free and voluntary act, that he did assume it. 4. We must also consider, that Christ did not lose the Digniey of his person by his assumption of our nature. He was the Son of God before his Incarnation, and so he was after; he was God before he took man's nature, and so remained still. It is true, Christ in the state of his Humiliation, was content to have the Glory of his Divinity hid and obscured for a time: and this is that the Apostle calls his emptying himself. But yet Christ did not, neither could he divest himself of his Divinity, neither did he lose the essential Dignity of his person. He was the Son of God, and God after as well as before his Incarnation. 5. Christ might, if he had pleased, without running such a course of obedience here on earth, have glorified the humane nature when first he assumed it. For this is granted by Divines, That Christ, by virtue of the personal Union, had a natural right unto Glory. The Son of God incarnate and become man, continueth to be the Son of God, yea the natural Son of God. And hence is it the Schoolmen do truly say, That Christ-man is the natural Son of God. Therefore the Apostle tells us, That Christ is more excellent than the Angels, because he hath obtained a more excellent name by inheritance than they, Heb. 1.4. And what name is this? to be the Son of God. Consider vers. 5. To which of the Angels said he at any time, Thou art my Son, this day have I begotten thee. Now the Apostle tells us, Christ had this name by inheritance, that is, he was naturally the Son of God, and therefore naturally an Heir to all the Father was possessed of. Now as he was the Son of God before his Incarnation, so he did not cease to be the Son of God by his Incarnation. Therefore Christ had a natural right to Glory, and might, if he had pleased, have glorified the humane nature when he assumed it. Now then, as the result of all that hath been said, follows, That Christ would become, and put himself into a state of subjection and obedience, this was for our sakes, and it was his voluntary condescension so to do. Nay the Apostle tells us expressly in the Text, He was made under the Law to redeem them that were under the Law: So that it was for our sakes Christ put himself into this state of subjection, and it was his voluntary condescension so to do. We may not suppose Christ was necessitated to be in this state of subjection. True indeed, it is said of Christ as man and Mediator, That the Father is greater than he, Joh. 14.28. and Christ as man is under God as his Head: 1 Cor. 11.3. The head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. But then we must still remember: 1. It was at Christ's liberty, whether he would have become man yea or no. He was not bound to take our nature till he did freely of his own accord engage to do so. 2. Remember, inequality of Office makes no inequality of Person or Essence, although Christ as Man and Mediator be inferior to the Father, in a state of subjection to the Father; yet that makes him not to be inferior to him as to his Person or Essence. Consider Christ as the second Person in Trinity, he accounts it no robbery to be equal with God, that is, with the Father. Consider him as God, so he and the Father are one. Now that he who was equal with God, and so above all Authority, should take upon him the Office of Mediator, and put himself into a state of subjection, this was marvellous condescension. O stand and admire this love! How great was his love that would come to serve and obey, who was Lord of all, and had all obedience of right due to him from all creatures!  
2. The greatness of Christ's love in being made under the Law appears in this, That although Christ was free from the Law; yet by his own voluntary condescension he made himself subject to the Law as much as any of us. This the Apostle sets forth Heb. 2.11, 12, 13. For both he that sanctifies, and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren. Saying, I will declare thy Name unto my brethren; in the midst of the Church will I sing praise unto thee. And again, I will put my trust in him: and again, Behold, I and the children which God hath given me. Christ doth here put himself into the rank of his brethren, and he performs the same duties in common with them. To praise God in the Congregation, to trust in God, to obey God, all these are moral duties: now Christ having assumed our nature, performs these duties in common with the rest of his brethren.  
3. The third Proposition is this. The love of Christ in his being made under the Law appears in this, That Christ took upon him the whole debt of obedience which the Law requires. Our Saviour teaches us expressly, That he came to fulfil the law, yea the whole law, Mat. 5.17. Think not that I am come to destroy the Law or the Prophets, I came not to destroy but to fulfil. Christ came to fulfil the law; and how? what, a part of it? nay the whole law. Our Saviour explains himself to this purpose in the next words, Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled. All the law, every part and tittle of it was fulfilled in and by Christ. It is the observation of Divines, That Christ fulfilled the natural Law and the Law of Moses most perfectly. By the natural Law they understand all the moral Duties comprehended in the Ten Commandments: and by the Mosaical Law they understand those Rites and Ordinances of Worship, which were in a peculiar manner given to the Jewish Church. Thus Christ was circumcised and presented to the Lord in the Temple, and they offered a Sacrifice for him, according to that which is said in the Law, A pair of Turtle-doves or two young pigeons, Luk. 2.22, 23, 24. Christ also observed the Ordinance of the Passover; and as Christ observed all the Legal Ordinances, so he submitted to the Ordinance of Baptism, which was to be a standing Ordinance under the Gospel: and he gives this reason for it, Thus it becometh us to fulfil all righteousness, Mat. 3.15.  
Behold, Use. from what hath been spoken, the infinite Humility of the Son of God. Christ that was Lord of all, was yet content to become a servant. Christ was the Father's servant, and he was our servant. 1. He was the Father's servant, Isa. 42.1. Behold my servant. 2. He was our servant: therefore he is said to be a Minister of the Circumcision, Rom. 15.8. that is, a Minister to the Jewish Church. And he saith of himself, he came not to be ministered unto, but to minister, Mat. 20.28. How did Christ minister? Christ is said to minister as he doth work and do those things which do concern our Redemption and Salvation. He is a Minister for us, a Minister to accomplish the great work of Redemption and Salvation. Christ was made under the Law, that he might redeem us who were under the Law. Christ became a Servant as he took upon him the Office of Mediator, and as he obeyed and fulfilled the Law for us. Now this is a Rule in Divinity, 
Tota person a propter assumtam servi formam facta nobis est serva. Zanch. Actiones sunt suppositorum.  That Christ is Mediator according to both his Natures; so that the whole person, by means of his taking on him the form of a servant, is become a servant to us. It is the Person that humbles himself, it is the Person that obeys, it is the Person that suffers in and by the humane nature assumed. Actions belong to persons. Now that so great a Person as the Son of God was, should become a Servant, a servant not only to the Father, but to us: what an instance of humility is this! that the God of Heaven should come down from Heaven to serve: what an instance of humility is this! It is calvin's observation upon Phil. 2. He made himself of no reputation, or he emptied himself. This expression is to be understood of whole Christ, as he is God manifested in the flesh, though this agrees to him in respect of his humane nature only. For we must know, that whereas there is but one person consisting of both natures, he that was the Son of God, truly and really God equal with the Father, did yet contain and keep in the rays of his own glory, whenas in our flesh he did take upon him the form of a servant; this humility of Christ should teach us great humility. And the Apostle presseth humility upon us on this very account: Let the same mind be in you that was in Christ Jesus, how so? who being in the form of God, thought it no robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, he humbled himself and became obedient. Here is the great Pattern of humility, saith the Apostle, he who was in the form of God, took upon him the form of a servant: he that was above all obedience, took upon him to be obedient. Should Christ, who was in such a height of excellency, so debase himself as to take upon him the form of a servant, and become obedient, and should we lift up ourselves? How unlike doth this make us to our Head? Let us study the great condescension and abasement of God incarnate, who though he were Lord of all, yet put himself into the form of a servant, to obey and serve for us, and then see whether there is such reason we should think so highly of ourselves, stand so much upon our own dignity and honour. Christ was content to lay aside his honour, and to have the glory of the Divinity unseen for a time, that he might be a servant to the Father and to us in working out our Salvation. If we would be like our Lord and Head, we ought to be content to lay aside our own honour and glory, if we may any way be serviceable to him or his interest. The humility of Christ should teach us great humility.  
The end of the second Sermon.   

SERMON III.  Gal. 4. vers. 4. 
But when the fullness of the time was come, God sent forth his Son made of a woman, made under the Law.  
I Mentioned a third Proposition, wherein the love of Christ, in being made under the Law, did appear, and shall now prosecute it a little further.  
3. The love of Christ in being made under the Law appears in this, That Christ took upon him the whole debt of obedience which the Law required. Now there are two things which the Law of God requires of us. 1. The Law requires habitual purity and sanctity of nature. 2. The Law requires actual obedience to whatsoever is commanded by it. 1. The Law of God requires from the creature habitual purity and sanctity of nature; God made man upright; man was created at first in a state of Integrity. Man in his original constitution had not the least inclination to any thing that was evil, but man's will and affections in their primitive constitution were inclined to good. It is true, man had liberty of will, and it was possible for him to sin, otherwise he had never sinned; but man was not, in his original constitution, as he was first framed by God, inclined to the least evil, nay man had that rectitude put upon all his faculties, as that in respect of his original constitution, his nature was so framed by God, as that it was set and inclined to do that which was good; for otherwise it could not have been said of man, as it was said of all the other Works of God, that God beheld all the things which he had made, and behold they were all good, very good. If man had not been made with such a frame and constitution at first, as that he had not the least inclination to evil, but that he was framed and made so, as that he was fitted to do good; it could not be said of man, as of other the Works of God, That they were good: but God made all things very good, so also did he make man. Man was made upright according to the Image of God, and this is that which is commonly called Original Righteousness. Man was endued at first with original righteousness: now God creating man in such a state of Purity and Righteousness at first, he doth still require that purity and righteousness from man in which he was at first created; for God may justly expect that from man which first he gave him. God created him in a state of Purity, and God expects man should retain that purity in the inward frame and disposition of his heart. And therefore Divines observe, As Original sin is forbidden, so Original righteousness is commanded in the last Commandment, when it is said, Thou shalt not covet. 2. The Law requires actual obedience to whatsoever is commanded by it. The righteousness of the Law speaks on this wise, That the man that doth these things shall live by them, Rom. 10.5. The Law requires that there should be a doing, an actual performance of the things that are commanded by it: and the Law saith, Cursed is every one that continues not in all things that are written in the book of the Law to do them, Gal. 3.10. Now our Saviour sums up the duty of the Moral Law in those two great Precepts; the first is, That we should love the Lord our God with all the heart, and with all the soul, and with all the mind: and the second is, That we should love our neighbour as ourselves, Mark 12.30. Now Christ being made under the Law for us, took upon him all this debt of obedience which the Law required of us.  
1. Whereas the Law of God requires purity and integrity of nature, the Lord Jesus assuming our nature, adorns and invests it with all that habitual purity and sanctity which the Law of God requires. Hence was it, that Christ took up our nature without sin, brought original righteousness into it, and hath preserved it in a state of purity all along. Christ's Conception and Nativity were without sin; therefore is he said to be that holy thing which should be born of the Virgin, Luk. 1.35. The inward dispositions of Christ's soul were such as the Law of God required to be; therefore is the Law said to be in his heart, Psal. 40.8. And in general it is said of him, that he was holy, harmless, undefiled, separate from sinners, Heb. 7.26. That in him was no sin, 1 Joh. 3.5. That he was a Lamb without blemish and without spot, 1 Pet. 1.19. All these things speak the Purity and Sanctity of his nature, that Christ in the inward frame of his nature answered that habitual purity the Law of God required and called for.  
2. Whereas the Law required actual obedience to what is commanded by it, Christ being made under the Law for us, left no part of the Law unfulfilled. Christ did perfectly perform in thought, word, and deed what the Law commanded. He fulfilled the Law as to every branch of it: this we heard before, that not one iota or tittle of the Law was to pass away till all was fulfilled. All was perfectly and exactly fulfilled by Christ. Hence is it, that he is called the holy One, and the Just, Acts 3.14. Hence also is it, that he challengeth the Jews, Which of you can accuse me of sin, Joh. 8.46. And it was prophesied of him before, That he had done no violence, neither was any deceit found in his mouth, Isa. 53.9. Christ performed all duties towards God, and all duties towards man. 1. For duties towards God. He loved his Father perfectly, feared him perfectly, obeyed him perfectly. Hence is it said of him, He always did the things that were pleasing in his sight, Joh. 8.29. And therefore when he came to die he could say, I have glorified thee on earth, I have finished the work that thou gavest me to do, Joh. 17.4. 2. As for duties towards man, Christ was so exact in all moral Righteousness, that in the matter of paying Tribute, though he knew he was not in strictness bound to it, yet to prevent offence, and avoid all appearance of evil, he would work a Miracle rather than leave it undone, Mat. 17.24.  
4. The fourth Proposition to illustrate the greatness of the love of Christ in being made under the Law for us is this, Christ having taken upon him the whole debt of obedience which the Law required, persevered and continued in the course of his obedience till all was finished. Hence is it said of him, He became obedient unto death, even the death of the Cross, Phil. 2.8. Christ was obedient all along, his obedience lasted throughout his whole life, he was obedient unto death. It is an emphatical expression, He was obedient unto death: that is, his obedience continued through the course of his life, and continued unto death, and his death was the last act of his obedience. Hence was it, when our Saviour came to die, he used this speech, It is finished. He had finished all that obedience which the Law had required, and his Father had enjoined him. The Law requires constant, perpetual obedience, as well as perfect obedience. The Law requires obedience, not only in one time and season, but in the whole of our life. Now there was no failing in any part of Christ's obedience to the law at any time. He was never found guilty of any sin in the whole course of his life. Hence is that expression, Isa. 53.9. In him was found no violence, neither was any deceit in his mouth. And as he was never found guilty of the least sin, so he persevered in all acts of obedience to the last. Hence is it said, Joh. 4.34. His meat and drink was to do the will of him that sent him, and to finish his work.  
5. The fifth Proposition is. The greatness of Christ's love in being made under the Law appears in this, In that what Christ did in a way of obedience to the Law, it was for us. Hence is it said, that Christ is made sin for us, and we are made the righteousness of God in him, 2 Cor. 5.21. Christ took upon him our person, Christ sustained the persons of all the Elect, Christ did that for us which we should have done. Hence is it, that Christ is said to be the second Adam. The obedience which Christ performed to the Father was in our name, in our room, in our stead. Hence is it said, that Christ is the end of the Law for righteousness unto every one that believeth. 
Rom. 10.4.  The meaning is, Christ performed that righteousness for us which the law required of us. The Papists say, That Christ first merited for himself, and then for us; but this is a very fond Opinion. What need had Christ to merit any thing for himself, who was Lord of all things? Christ needed nothing for himself, all that he did and suffered was for us. The end of his Incarnation and being made man was for us: To us a Son is born, to us a Child is given, Isa. 9.6. The end of Christ's being made under the Law was for us: he was made under the law to redeem them that were under the law, as the Text tells us. The end of his Sufferings was for us, 1 Pet. 4.1. Christ hath suffered for us in the flesh. The end of his Resurrection was for us, who was delivered for our offences, and was raised again for our justification, Rom. 4.25. The end of his Ascension and Glorification was for us. Hence is it said, The glory which thou gavest unto me, I have given unto them, Joh. 17.22. Hence also are we said to be set together in heavenly places with Christ, Eph. 2.6. Christ never sought any thing for himself, nor received any thing for himself, but he received all things for us. 
Spiritus S. nihil aliud vult nos in morte Christi cernere, gustare, reputare, sontire, agnoscere quàm meram Dei bonitatem. Calvin.  They are Calvins words: The Spirit of God would have us behold nothing else, taste nothing else, make account of nothing else, perceive nothing else, acknowledge nothing else in the death of Christ but the mere love of God to us. And what is true of his death, is true of his life; as Christ died for us, so he lived for us. And this will yet further appear in the  
6. The sixth and last Proposition which is this; The end of Christ's obedience to the Law was, that Christ's obedience might be the matter of our righteousness. Hence is it said, By the obedience of one many are made righteous, or constituted righteous; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so the word signifies, Rom. 5.19. It is Davenants expression: Christ's very obedience is imputed to us, 
Ipsissima ejus obedientia nobis imputatur, quasi esset nostra personalis.  as if so be it were our personal obedience: like as that very disobedience of Adam in eating the forbidden Fruit is imputed to his posterity, as much as if it had been committed by their own actual will. In this sense, the obedience of Christ or his righteousness is said to be the formal cause of our Justification, because the obedience of Christ or his righteousness is accepted of God in reference to our Justification, as much as if it had been wrought by us in our own persons. Hence is it said, Christ is made of God to us righteousness, 1 Cor. 1.30. An emphatical Phrase, that Christ is made of God to us righteousness. It is not said, that Christ doth infuse a Principle of righteousness into us; though that is true, and might have been said, and the Apostle saith as much as that comes to in the next expression, when he saith, Christ is made of God to us sanctification. How is Christ made Sanctification to us? One way is, as he infuseth grace into us, and thereby works a work of Sanctification and Holiness in us, which is inchoate and begun in us: but here is another expression the Apostle useth, He is made of God to us righteousness, that is, he himself is made to us righteousness. It is one thing for Christ to work righteousness in us, and another thing for Christ himself to be made righteousness to us. The one is done in a physical way (as they speak) in a way of proper operation: the other is done in a moral way, by way of imputation. Christ is made of God to us righteousness. That which the Apostle intimates in this expression is, That the most perfect righteousness which Christ hath in himself, is made ours by true application and imputation. Christ's own righteousness, that righteousness which inheres in Christ's own person is made ours by imputation and application. Hence is it said in the Text mentioned before, Christ is the end of the law for righteousness to them that believe, Rom. 10.3. The meaning is, Christ answers that end of the Law, so as by his obedience to bring in that righteousness whereby we may be justified and accepted of God. The Law is still a rule of life to Believers, but there is no more use of the Law to Believers as a Covenant of Works; no, Christ's obedience to the Law is the complete and entire matter of our righteousness. Christ hath supplied and answered that end of the Law, that his obedience is the matter of a Believers righteousness, and all a Believers obedience is not looked upon on this account to be a part of his righteousness whereby he should stand before God, or be justified in his sight. This is clear from that Text, Rom. 4.2. If Abraham were justified by works, he hath whereof to glory, but not before God. The meaning of that Scripture is, If Abraham did good works, those good works might be praise worthy and commendable in the sight of man, but they were not of that value and worth as to procure his Justification in the sight of God. Abraham's best works were too short to justify him before God; therefore it is Christ's obedience, that is, that which God tooks upon in the point of Justification, is his righteousness, and that only. Therefore is it said, Dan. 9.24. He hath brought in everlasting righteousness, and he is the Lord our Righteousness. Hence also is that expression, Heb. 7.12. The Priesthood being changed, there is made of necessity also a change of the law. How is there a change of the Law? I take it to be a good interpretation which a Learned man gives of this Text: 
Facta est translatio legis in Mediatorem.  There is (saith he) a translation of the Law made upon the Mediator in this manner, That he being made under the Law, should satisfy the Law for us. Now Christ satisfies the Law these two ways. 1. By yielding most perfect obedience to the Law. 2. By undergoing that punishment which we deserved. Hence is it said, That we are made the righteousness of God in him, 2 Cor. 5.21. It is not said, the righteousness of God by him, but the righteousness of God in him. 
Videte duo, justitiam Dei, & non nostram, in ipso, & none in nobis. August.  And it is an excellent passage of Austin upon that Text: Behold (saith he) two things; the Righteousness of God, not our righteousness, and this righteousness is said to be in him, not in us. And it is well observed by another Learned man: Christ (saith he) hath not merited that we should be just before God by some other thing (as the Papists say, Christ hath merited that we might merit) but the obedience and satisfaction of Christ is that very thing that is imputed to us for righteousness. Hence is that expression, Isa. 45.25. Surely shall one say, In the Lord have I righteousness and strength. 
In Domin● justitiae meae.  In the Original it is in the Plural number, In the Lord are my righteousnesses.  
From what hath been opened, Use 1 Learn where it is we must have recourse for Justification, and that is unto the Righteousness of Christ, who was made under the Law for us. God accepts of nothing but a perfect righteousness for Justification, Rom. 3.26. That he might be just, and the justifier of him that believeth in Jesus. Therefore though we must aim at the most perfect obedience and conformity to the Law (Be ye perfect as your Father who is in heaven is perfect, that is, let your aim be at perfection, let your endeavour be after perfection) yet when we come to God for Justification and acceptance, we must lay aside all thoughts of our own righteousness, and lean upon the perfect and complete Righteousness of our Head, who hath fully answered the Law, and brought in such a righteousness as the Law requires. If ever we be justified, we must be justified by our own fulfilling of the law, or by another's fulfilling of the law for us: by our own fulfilling of the law we cannot be justified, for that it is utterly impossible we should fulfil the law in our imperfect, weak, and corrupt state. The Apostle teacheth us this expressly, Rom. 8.3. The law is weak through the flesh, that is, the law cannot justify us, because we cannot fulfil it. Therefore if we cannot be justified by our own fulfilling of the law, if ever we be justified, it must be by another's fulfilling of it for us, and that is by Christ, who hath fulfilled it for us. It is well observed by a Learned man: God doth infuse some Principles of inchoate Righteousness and Holiness into us here on earth, whereby we are in some measure fitted to do good works; but because that inherent righteousness, which is in us, doth not attain to legal perfection, 
Hâc utendam, illâ ●itendum.  we must indeed use this, that is, we must study the practice of holiness and righteousness: but when it comes to dependence, we must rest and rely alone upon the Righteousness of Christ for justification and acceptation. The Lord sees many flaws and defects in our best obedience, our righteousness is but as a menstruous cloth; therefore when we come to God for Justification, we must go out of our selves, and look nakedly and singly to the Lord Jesus Christ. In the Gospel the righteousness of God is revealed from faith to faith, Rom. 1.17. that is, the righteousness which is wrought by the person of the Son of God in our nature, is the righteousness propounded and offered to us in the Gospel for our Justification, and this is revealed from faith to faith; this is the righteousness our faith must have recourse unto, here must faith direct itself, and here must it pitch: and if our faith hath once embraced it, it must embrace it still; this is the meaning of that expression, from faith to faith. Faith must rise up higher and higher; if faith hath apprehended a little of this righteousness, it must labour to apprehend it more clearly and distinctly. And therefore it is added, The just shall live by faith. To live by faith, is to have a constant recourse to the righteousness of Christ for justification. Let us not think this a light matter or a common point I am now pressing. Possibly some may say, Who knows not this, that we must go to the Righteousness of Christ for Justification? But O let me say, the best Christians have need to be more distinct and explicit in their faith, in apprehending the Righteousness of Christ for Justification. It is an easy thing to assent to this Truth of God, but in practice to come off from ourselves, and clearly to apprehend this, that God looks upon nothing in us, no not upon our best Duties and Performances; but that he sets the naked righteousness of his Son before him, and the obedience wrought by his Son, not any obedience wrought by us as the matter of our acceptation, this is a marvellous difficult thing to apprehend and believe. Therefore let us labour after more skill in the great Mystery of Believing, and going to the Righteousness of Christ for Justification.  
This may comfort poor Believers in reference to their failings, Use 2 infirmities, and imperfections. When a child of God sees so many failings in himself, so many defects and imperfections in his obedience, so many mixtures of sin and corruption with that little good that is in him, his many defects and come short of the rule in the best things he doth, he thinks with himself, How is it possible God should accept of such a one as I am? The great relief as to this, is, that Christ was made under the Law, and he hath perfectly fulfilled it. Though thou comest far short of what the law requires; yet if thou be'st a Believer, thou art accepted in the complete Righteousness of Christ; although thy obedience is imperfect and short, and is no way such, upon the account of which God should accept thee, yet thou art accepted in Christ who is thy Head, who hath wrought out a complete obedience for thee. Hence is it said, We are complete in him, Col. 2.10. God, when he accepts thy person, doth not look upon what thou hast done, but upon what Christ hath done. Christ is the end of the law for righteousness. If thou be a Believer, God considers thee according to what thou art in Christ, and not according to what thou art in thyself: he considers Christ's obedience, not thy obedience. Not but that a Believer is still bound to obedience, and the law is still a rule of obedience to him, but in the point of Justification God hath respect to Christ's obedience, not to our obedience. Our obedience at the best is but imperfect obedience; and therefore God in justifying his people, hath respect to the obedience of his Son. Thou comest infinitely short of fulfilling the law; but if thou be a Believer, thou art reputed in Christ as having fulfilled the law. Hence is the law said to be fulfilled in us, Rom. 8.4. That the righteousness of the law might be fulfilled in us. The righteousness of the law never was, nor can be perfectly fulfilled in and by any individual Believer; but it is fulfilled for us in a part of our nature, the righteousness of the law is fulfilled in Christ our Head. Christ hath perfectly obeyed the law for us in a part of our nature, and so the righteousness of the law is fulfilled in us, that is, it is fulfilled in Christ who bore our nature, and so (by imputation) in us. It is Davenants observation: When I am called to account, and the whole debt of obedience the law requires is exacted from me, a Believer must then show his Surety, and say, Behold here is my Surety which hath paid my debt, and therefore I am free, and the hand-writing that was against me is blotted out, Col. 2.14. This is the great and only relief to the people of God in reference to their infirmities. We ought to aspire and breathe after the most perfect, yea, if it were possible, the most Angelical obedience; but when we have done all, we shall find we are still unprofitable servants, and come infinitely short of what was our duty and of what the law requires: but here is our relief, that Christ is the end of the law for righteousness, he hath so answered that end of the law, as to bring in that righteousness which must justify us. God in Justification imputes righteousness without works, Rom. 4.6. God hath no consideration of our works and obedience in the matter of Justification, but he respects the Obedience and Satisfaction of Christ purely and singly. Therefore though we find ourselves sinners and ungodly, yet we may believe in him that justifies the ungodly, as Abraham did, Rom. 4.5. When we are so far from having any sense of a righteousness that we nay appear before God withal, as that we have a great deal of guilt which troubleth our conscience; yet we may look to a righteousness without us, and see the law fulfilled and satisfied for us in Christ our Head. But here let me give this caution, Take heed of abusing this Doctrine. The end of this Doctrine is not to make men lose and licentious, as that men should reason thus with themselves, Christ hath fulfilled the law for us, and therefore it is no matter how we live, Christ hath done all, and therefore it matters not what we do; this is to turn the grace of God into wantonness. And the Doctrine of free Grace doth not in itself teach any such thing, but the corruption of man makes this ill use of this Doctrine. The Doctrine of the Gospel teaches another thing. The grace of God which bringeth salvation teacheth us, that denying all ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present evil world, Tit. 2.11, 12. The end of this Doctrine is not to be an encouragement to security, but to relieve afflicted consciences. Christ came to heal the broken in heart; and if there be any such who are conscious to themselves of their daily infirmities, and seeing the many failings they are guilty of in all they do, go mourning under their failings and imperfections, this Doctrine concerns them. Christ hath undertaken to answer the Law as a Covenant of Works; though the law be still a rule of obedience, yet Christ hath performed it as a Covenant of Works. That perfect, exact, complete obedience the law requires, Christ hath performed it in our name and stead.  
3. If Christ was made under the Law, let us learn to admire and adore the height, depth, breadth, and length of the love of God in Christ. God in Christ is become the sole Author of man's Salvation. God in Christ hath done that for us which we never did do, nor could do for ourselves. Christ hath fulfilled the Law for us, and wrought out that righteousness for us, which we could never work out for ourselves. 
Quid ex se agere poterat, ut semel amissam justitiam recuperaret homo, servus peccati, vinctus Diaboli? Assignata est ei proinde aliena qui caruit suâ. Bernard.  It is an excellent passage of Bernard: What could man do of himself, (who was the servant of sin, the bondslave of the Devil) to recover that righteousness which once he had lost? Therefore there was another righteousness assigned and given to him who wanted a righteousness of his own. There was another righteousness given to man who had none of his own. What the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, Rom. 8.3. Well therefore may we take up the Church her Song, Isa. 12.2. Behold, God is my salvation, I will trust and not be afraid; for the Lord Jehovah is my strength and my song, he also is become my salvation. God in Christ hath done all for us. Christ was made under the Law, he hath fulfilled the Law for us, which we could never have fulfilled, and so our righteousness is of him, as the expression is, Isa. 54.17. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord.  
The end of the third Sermon.    


SERMON I.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
OUR Saviour having exhorted his Disciples to love one another, and having propounded his own love as a motive and as a pattern to them to induce them to love one another; This is my commandment, that ye love one another as I have loved you: He comes in this verse to show us what that love of his to his people was, and wherein the greatness of that love did manifest itself. Therefore it is well observed by Grotius upon this Text, That our Saviour doth here explain what it is that he means by that expression in the former verse, As I have loved you. This is my commandment, that ye should love one another, as I have loved you. The pattern of your love each to other aught to be my love to you, as I have loved you. Now if you desire to know how it is that I have loved you, I will plainly declare it to you, I am ready to offer up my life a Sacrifice for you. This certainly is the highest demonstration of love that can be on my part; my love to you is such, as that I am ready to lay down my life for you; such aught your love to be one towards another, 1 Joh. 3.16. Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren.  
This I take to be the plain coherence of these words. In the words themselves we have two Assertions.  
1. The first Assertion is this, That Christ hath laid down his life for his people, or for his friends. This is clearly implied, Greater love than this hath no man, that a man lay down his life for his friends. But I intent to lay down my life for you, or I am ready to lay down my life for you: this is the Minor Proposition, as we call it, that is necessarily implied.  
The Major Proposition is expressly laid down, Greater love than this hath no man, that a man lay down his life for his friends. But I have laid down my life for you, or I am ready to lay down my life for you: this is the minor Proposition that is necessarily implied; for otherwise the Argument of our Saviour here in the Text would have no force in it. The scope of our Saviour in the Text is to persuade his Disciples to love one another upon the account of his love to them; and he lays down this as the main Proposition, That it is the highest love for any man to lay down his life for his friend. Now unless the Assumption be supposed, That Christ hath laid down his life for us, the Argument would fall to the ground and come to nothing; therefore this is supposed, and this is the minor Proposition necessarily to be understood, That Christ hath laid down his life for his friends, Greater love than this hath no man, that he lay down his life for his friends. But this is my love to you, I have thus laid down my life for you, I am just now about to do it, and therefore 'tis as certain as if it were already done: this must necessarily be supposed.  
2. The second Assertion is, That Christ's laying down his life for his friends, is the highest demonstration of love: Greater love than this hath no man, that he lay down his life for his friends. Our Saviour speaks here after the manner of men, he speaks of that which is the highest love among men. The highest love among men is, when one man is ready to lay down his life for another. Now, saith our Saviour, I am ready to lay down my life for you; it is the work I am now going about; I am now going to lay down my life for you, and therefore my love to you is the highest and greatest love.  
From these two Assertions there are these two Propositions that do naturally arise.  
The first is, Doct. 1 That our Lord Jesus Christ hath laid down his life for his people.  
The second is, Doct. 2 That the love of Christ in laying down his life for us, was the highest demonstration of love. Greater love than this hath no man, that he lay down his life for his friends.  
To begin with the first of these.  
The first Proposition than is this, Doct. 1 That our Lord Jesus Christ hath laid down his life for his people. This, my Beloved, is a point of great weight and moment, and there are many things of great weight and moment that will necessarily fall in in speaking to it. In the Explication of this Point, I shall proceed in this Method.  
1. I shall show what the import of this Phrase is, what it is for a man to lay down his life for another.  
2. I shall show how it was that Christ laid down his life for us.  
3. I shall show how it is said, that Christ laid down his life for his friends; whenas elsewhere it is said, that Christ died for us whilst we were enemies.  
4. I shall take occasion from this Text to speak something concerning the Doctrine of Christ's Satisfaction. I have already treated of the Love of Christ, (1) In his Incarnation: (2) Of the Love of Christ in his being made under the Law for us. And when I first undertook to speak to those Heads, there were two more I had in my thoughts to speak to; the one was to speak of the Love of Christ in his Satisfaction, and the other was to speak of the Love of Christ in his Intercession; and now I shall take occasion from this Text to treat of that Argument, viz. of the Love of Christ in his Satisfaction: Greater love than this hath no man, that he lay down his life for his friends. It is one main demonstration of Christ's love to us, That he hath laid down his life for us. But first I shall begin to open this Phrase, what the import of this Phrase is, what it is to lay down a man's life for another, and then I shall show how it was that Christ laid down his life for us.  
1. What is the import of this Phrase, what doth it signify for a man to lay down his life for another? Greater love than this hath no man, that he lay down his life. If we would go about to translate it exactly according to the letter, we might render it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut quispiam animam suam ponat sive deponat.  That a man lay down his soul for his friends. It is an Hebrew Phrase, the Soul is put for the life, which is the effect of the Souls presence or being in the body. It is the presence of the Soul that causeth life, take away the Soul and life ceaseth; and therefore it is that the Soul is put for life: so that to lay down a man's soul, which is the Phrase here used, it is to lay down a man's life for another. The import of this Phrase is no more than we, in our ordinary way of speaking, are wont to express thus, it is for a man to be willing and ready to die for another. Thus Peter saith, Joh. 13.37. I will lay down my life for thy sake. It is the same Phrase, as in the Text, I will lay down my life for thy sake: that is, I am ready to die for thee. So 1 Joh. 3.16. We ought to lay down our lives for the brethren: that is, we ought to be ready to die for them, if the case so requires. So that Christ's laying down his life for us, is no more than his voluntary undergoing of death for us, his giving up himself to die for us.  
But here we must inquire a little, before we go any farther, what was that life which our Saviour was willing to lay down for us: Greater love than this hath no man, that he lay down his life for his friends.  
I answer, It was his corporal life, the life of his humanity, or his life as he was man; for as for the life of his Divinity, that was not possible for him to lay down. As he was God, so he lives always, and could not die: as he was God, he was above the power of death. It is true, that person who was God assumed our nature, and according to that nature he died, he laid down the life of his Humanity, but still he retained the life of his Divinity. This our Saviour himself explains, and it is a great Text, Joh. 10.17, 18. Therefore doth my Father love me, because I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of myself: and then it follows, I have power to lay it down, and I have power to take it again. Christ had power to lay down his life; this he had not had, if he had been a mere man: no mere man hath power to lay down his own life; every man's life, that is but a mere man, is under the power of God, it is at God's dispose and not at his own, and no man may dispose of his own life till God, who gave him his life, give him a command and call him to lay it down; and therefore they who are self-murderers, and would take away their own lives, do violate the Law of their Creation, they put that in their own power which God alone hath a power over: they take upon them to dispose of their own lives, which God alone, who is their Creator and Sovereign Lord, hath power to dispose of; for none but he that gave us our lives, hath a power and right to dispose of them. But now Christ was God as well as Man, and therefore Christ had a right to dispose of his own life: I have power (saith he) to lay it down, and I have power to take it again. Christ, as he was God, being the Author, Conserver, and Maintainer of his own life; as he was Man, had power to dispose of that life: and this was his love to us, that he laid down his life for us, which he had power to dispose of.  
We come now to the second thing, and that is, to show you how it was that Christ laid down his life for us. This I shall open to you in several Particulars.  
1. Christ is said to lay down his life for us, in that he was ready to do it. He did not refuse to part with his life for us, but was most ready to give it up for our sakes. Greater love than this hath no man, that he lay down his life for his friends: that is, greater love than this hath no man, that he is ready to lay down his life for his friends: he is certainly the best friend, who is ready to venture and hazard his life for his friend. Such a friend was Christ, he was ready to offer and give up his life for our sakes. As Paul said, He counted not his life dear to him, so he might finish his course with joy, and the ministry which he had received of the Lord Jesus, Act. 20.24. And in another place he saith, He was ready not to be bound only, but also to die at Jerusalem for the Name of our Lord Jesus, Act. 21.13. So this was much more true of Christ, he counted not his life dear to him, but was ready to offer it up for our sakes. I am the good shepherd, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the good shepherd giveth his life for his sheep, Joh. 10.11. Here is the same Phrase as in the Text. Grotius observes upon the former Text, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mortem non defugere.  that the Phrase to lay down a man's life, signifies, not to decline death, not to shun death. Christ is the good Shepherd, he doth not refuse to die for the preservation of his sheep. It is said of Paul and Barnabas, that they were men that had hazarded their lives for the Name of the Lord Jesus, Act. 15.25. They had hazarded their lives. The words in the Original are, They had delivered up their souls, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is, their lives: their lives were not actually taken from them; but the meaning is, they carried their lives in their hands, they were ready to give them up, they often put their lives in hazard, they were ready to have parted with them: so Christ was ready to expose and give up his life for the good of his people. This is one thing, but the least thing.  
2. The second Particular for clearing of it is this, Christ did freely and of his own accord give up his life and subject himself to death, when there was no necessity of nature, nor violence from men that could have compelled him thereunto. To understand this we must know, That all other men, besides Christ, being found sinners, were under a Law of death by reason of sin: For by one man sin entered into the world, and death by sin, Rom. 5.12. And the wages of sin is death, Rom. 6. ult. But now it was otherwise with Christ, Christ being not a Sinner, and his Humanity being united to the second Person in Trinity, he was exempt from the power of death and all manner of sufferings, any further than he in a way of voluntary condescension was pleased to subject himself to death and sufferings. This our Saviour plainly declares to us, Joh. 10.15. I lay down my life for my sheep: and more fully vers. 18. No man taketh it from me, but I lay it down of myself. The Divinity in Christ could, if it had pleased, have preserved the humane nature from death and all manner of suffering; but saith our Saviour, I lay it down of myself, when no man could have taken away my life without my permission, yet I did freely and of my own accord give up my life. It is possible that one man may venture his life, and expose himself to death for another; but then he that doth so venture his life for another, must otherwise first or last have died according to the course of Nature. But now it was not thus with Christ, there was no necessity of Nature compelling Christ to die, but only upon supposition of his own free condescension. It is true, Christ was born a mortal man, subject to suffering and death, as we are, but that was only his own voluntary submission and condescension. 
Voluntar submissio. Calvin.  For look upon the flesh of Christ as it was personally united to the Word the second Person in Trinity, so that flesh of his (setting aside the consideration of his own voluntary subjecting of it to death and suffering) I say that flesh of his, by means of its union with the Word the second Person in Trinity, had been immortal and impassable, and by reason of that union immortality was due to it; but it was for our sakes, and the sheep's sake, which he died for, that he made himself passable and mortal: I say it was for the sheep's sake, that he that was impassable and immortal, made himself passable and mortal. Hence is that expression of one of the Ancients: 
Impassibilis Deus non dedignatus est esse homo passibilis, & immortalis, mortis legibus subjacere. Leo.  The impassable God did not disdain to become a passable man, and he that was immortal to subject himself to the Laws of death. Christ, in the time of his death and suffering, did so far suspend the virtue of his Divinity, as that the glory and virtue of his Divinity did not extend itself so far to his flesh as to keep him from suffering and dying. It is true, the power of the Divinity supported Christ in dying; therefore is it said, that By the power of the Eternal Spirit he offered himself without spot to God; 
Heb. 9.14.  but it did not hinder him from dying. If the glory and virtue of the Divinity had exerted itself fully in Christ, it would have kept him from death and all manner of suffering. But such was the love of Christ to us, that the Divinity in Christ suspended its virtue so far, that Christ might be in a capacity to suffer and die for us. And if you weigh and ponder these things, you may well cry out, O the depths! O the depths of Christ's love!  
3. The third Particular is this, The Heart of Christ was much in this work. As Christ was ready and prepared to die, and what he did was free and voluntary, of his own accord, without any necessity compelling him thereunto, but what he voluntarily brought himself under; so the heart of Christ was much set upon this work of laying down his life for us. Lo, I come to do thy will, O God, Heb. 10.7. I have a Baptism to be baptised with, and how am I straitened till it be accomplished! Luk. 12.50. The Heart and Spirit of Christ, as he was man, was most intent upon this work, yea there was the concourse of both his Wills, his Divine and humane will in laying down his life for us. Here I shall show a little, how there was the concourse of both Christ's Wills, his humane and Divine will, in this work.  
1. Christ as man according to his humane will, was willing to suffer and die for us. For though he prayed, Father, save me from this hour, 
Joh. 12.27.  and thereby shown the verity and truth of our nature in him, and the greatness of the sufferings he was to undergo; yet presently he adds in the very next words, Nevertheless for this end came I to this hour: hereby plainly declaring, that although the Verity of humane nature, which was in him, had a natural averseness in it from suffering; yet such was his love to the Father and to our Salvation, that that love overcame that inclination of nature, if I may so call it, or that natural averseness rather which was in humane nature from suffering, Save me from this hour, for this end came I to this hour. Though Nature would have abhorred suffering and spared itself, take it as to its natural inclination and tendency, yet such was his love to his Father and us, that it made him lay aside the inclinations of Nature, and to break through that natural averseness that was in humane nature from suffering.  
2. Christ, who was God as well as true man, according to his Divine will was willing to die and suffer even in that nature of ours which he had assumed. The Divinity did not suffer, could not suffer; but the person who was God as well as man, according to his Divine will as well as according to his humane will, was willing to suffer and die in that nature of ours which he assumed, Joh. 17.19. For their sakes sanctify I myself. For what was it that Christ was sanctified? he sanctified himself to be a Sacrifice for our sins, he sanctified himself by his Death and Sufferings, so is this Text generally expounded by Divines, I sanctify myself to suffer: well, but how did Christ sanctify himself? he sanctified himself in that nature in which he suffered and died: he suffered in the humane name; therefore it was in that nature that he sanctified himself. O but who was the person sanctifying all this while? It was I, I sanctify myself. None but God can say, I sanctify myself: no mere creature can say, I sanctify myself; Christ therefore that was God could say, I sanctify myself. Christ therefore as he was God, or according to his Divine will, sanctifies himself as man to be a Sacrifice for our sins. Hence is it that we have that expression, Heb. 10.10. By the which will we are sanctified, even by the offering up the body of Jesus once for all. By the which will we are sanctified. The will here spoken of is the will of God the Father, as is plain by the Context. Now than this will of the Father and Christ's will as he is God, is one and the same; for as the Father and the Son have but one Essence, so they have but one Will. Now by the Divine will, which is one and the same in the Father and the Son, are we sanctified. By the which will we are sanctified by the offering up of the body of Jesus once for all, saith the Apostle. It was the Divine will, that the body of Jesus should be offered up, and Christ according to his humane will was willing to offer himself up; for the Son being in our nature, speaks to the Father after this sort, Lo, I come to do thy will: so that, as I said, there was the concourse of both wills in Christ, the humane and Divine will, in offering up himself, in laying down his life for us. And this I speak to show how willing, how infinitely willing Christ was in this work of offering himself, and that his heart lay wholly in this work; both his wills, his will as God, and his will as man was engaged in this work of laying down his life for us.  
4. The fourth Particular is this, As Christ was ready and willing to give up his life for us, so he did actually lay down his life for us; Eph. 5.24. Christ loved the Church, and gave himself for it, that is, he gave himself actually for the Church. It was not only in the purpose and intention of his heart to do it; but he gave himself actually for the Church, Christ did actually offer up his life a Sacrifice for us: Eph. 5.2. Christ hath loved us, and given himself for us an offering and a sacrifice to God for a sweet-smelling savour. In every Sacrifice there is the thing sacrificed, the Altar, the Priest, and the Oblation, or the offering up of the Sacrifice. Now Christ did actually offer up himself a Sacrifice for us. It was not enough that the beast to be sacrificed, was brought to the Altar, but he must be slain there, and offered up upon the Altar. Thus Christ gave his body to be crucified, and he actually offered himself to Divine Justice for us: hence is it said, that He was delivered up for our offences, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Rom. 4.25. Who was delivered up, that is, delivered up to death, delivered up to death and suffering by the Father's will and pleasure, and by his own voluntary offering up of himself. Hence is it that we read of the offering up of the body of Jesus once for all, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Heb. 10.10. By the oblation of the body of Jesus. Christ made an offering or oblation of himself to the Father, Heb. 9.26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. The meaning is, Christ hath appeared in our nature to destroy and abolish sin by offering up himself a Sacrifice for sin.  
5. The fifth and last Particular is this, That Christ in laying down his life for us, intended it as a price and ransom to expiate and take away the guilt of our sins. The Socinians, the great Adversaries to Christian Religion, cannot bear this. They will not admit that Christ laid down his life as a price or ransom, or by way of satisfaction, to atone God for the sins we have committed. They tell us indeed, that Christ died to confirm the Truth which he had preached, and also, that his dying and rising again, and taking possession of eternal life, was to give us an assurance of eternal life, and that we shall come thither in due time: also they tell us, that he died for an example, but they will not admit that Christ died by way of satisfaction, or that his death was by way of price and ransom; but the Scripture is most express and full as to this: and I shall have occasion to speak more fully to it hereafter, only at present I shall hint a few Scriptures, Mat. 20.28. The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. So likewise 1 Tim. 2.6. Who gave himself a ransom for all. Here we have two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Critics in the Greek Tongue tell us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were gifts that were given for the ransom of Prisoners, such gifts as were given for the setting free and releasing of persons taken Captive in War. We were held captive by Sin and Satan, we were Prisoners in the hands of Divine Justice. Now Christ gave his life as a price to set us free, that is the proper signification of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies the price of redemption; but the compound word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more full and pregnant, that signifies a price or ransom laid down for, or instead of another. Christ gave his life for our lives: as the life of the beast sacrificed went for the life of the man, so Christ gave his life for our lives. Hence is it said, that we are redeemed by Christ, 1 Pet. 1.18. Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from our fathers; but with the precious blood of Christ, as of a Lamb without blemish and without spot. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ye were redeemed by price or ransom, so the word signifies, the Blood of Christ was the Price that was laid down for our Redemption. What can be more full and express to this purpose, than what our Saviour declareth to us, when he saith, that he gives his flesh for the life of the world? Joh. 6.51. The bread which I will give is my flesh, which I will give for the life of the world. The Son of God assumed our nature, and offered it up, this he calls his flesh, and this he gives for the life of the world, that is, to purchase and procure life for the world. The world lay dead before, dead in sin, dead in respect of condemnation, the world was obnoxious to Divine wrath. Now Christ gives his flesh for the life of the world, that is, he gives his flesh to deliver the world from that state of condemnation in which it was, and to bring it into reconciliation with God, Joh. 3.17. God sent not his Son into the world to condemn the world, but that the world through him might be saved.  
A word for Application. Hath Christ laid down his life for his sheep?  
Behold here as in a Mirroir the greatness of Christ's Love. Use 1 The Son of God would not only take our nature; but being in our nature, he would lay down his life for us, 1 Joh. 3.16. Hereby perceive we the love of God, because he laid down his life for us. That person who was God and man both, laid down his life as man for us, he laid down the life of his humanity for us. But this I may have occasion to speak to more hereafter.  
This is matter of infinite comfort and support to poor doubting Christians, Use 2 unto such who have fled for refuge to the hope that is set before them, and yet have many remaining doubts within them concerning their Salvation, whether they shall be saved in the conclusion yea or no. That which is matter of comfort to them is this,  
1. That Christ hath laid down his life for them. Now this is certain, Christ hath not died in vain, Rom. 8.33. Who shall lay any thing to the charge of God's Elect? it is God that justifieth; who is he that condemneth? it is Christ that died. If thou shouldst be condemned for thy sins, the guilt of which thou fearest, whenas thou art a poor Believer, and hast fled to Christ for refuge, then hath Christ died in vain, because the end of Christ's dying was, that those who believe on him might not perish. So our Saviour himself tells us, Joh. 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish. If therefore thou who hast fled to Christ for refuge to save thee from the stroke of Divine wrath, and from the condemning power of the Law, if thou shouldst perish, Christ hath died in vain. If Christ hath laid down his life to purchase eternal life and Salvation for thee, and thou shouldst go without it who art a poor Believer, and runnest to him for Salvation, than Christ hath died in vain. Consider what the Apostle saith, Gal. 2.20. If righteousness come by the Law, then is Christ dead in vain. If God should put thee to work out a righteousness for thyself, and there were no possibility of Salvation but by perfect keeping the Law, than there had been no necessity of Christ's death; but Christ's death was not in vain, Christ died to satisfy God's Justice for them who could not fulfil the Law for themselves, and therefore there is ground of hope, that such who have fled to Christ for refuge, shall not be disappointed of Salvation.  
2. A second thing to comfort doubting Christians is, that Christ who hath the power to dispose of eternal life to whom he pleases, hath invested poor Believers with a Right and Title to eternal life.  
1. Christ, as he is Man and Mediator, hath a power given to him to give eternal life to whom he pleaseth: Joh. 17.2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.  
2. Christ having this power given to him, hath invested Believers with a Right and Title to eternal life. It is a great Text to comfort such who are concerned about their Salvation more than any thing else, Joh. 10.29. Christ speaking of his sheep saith, I give unto them eternal life, and they shall never perish. If Christ hath given them eternal life, how shall they be deprived of it? If Christ hath given them eternal life, who shall take it from them? What Christ hath once given, he never takes back again; For the gifts and calling of God are without repentance. Christ therefore having made over a Right and Title to eternal life unto those that are his sheep, to all that obey and follow him, they must of necessity have it. These things may be of use to support poor doubting Christians, who are concerned about their Salvation: other men are concerned about their temporal interests in this world; but the great concernment of serious Souls is to secure their Salvation. Now these considerations may be of great use unto such.  
The end of the first Sermon.   

SERMON II.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
IN the former Discourse I dispatched the two first Particulars.  
1. I opened the import of the Phrase, what this Phrase did import, for a man to lay down his life for his friend.  
2. I shown you how it was that Christ laid down his life for us.  
It remains now that I proceed to speak something to the third thing, and that is this, How is it said that Christ laid down his life for his friends, whereas elsewhere it is said, that we were enemies when Christ died for us, Rom. 5.10. For if when we were enemies, we were reconciled to God by the death of his Son. Here it is said, that we were enemies when Christ died for us; and yet in the Text it is said, that Christ did lay down his life for his friends. How are these two to be reconciled?  
I shall lay down several Particulars for the clearing of this, which also are necessary to be laid down for the understanding of the Text itself.  
1. It is certain, that by Nature we are all enemies unto God, and Christ, when he died for us, when he laid down his life for us, found us in a state of enmity. Although some of the Elect, who then lived when Christ suffered, were already reconciled to God, yet consider them and us all by nature, we are enemies unto God, and Christ died for us when we were enemies: so in the Text before, If when we were enemies, we were reconciled to God by the death of his Son, Rom. 5.10. Also it appeareth from another Text, Col. 1.21. You that were sometimes alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his flesh through death. Sin is a plain rebellion against God, sin is a fight against him, a perfect opposition to the will of God; so opposite is the sinner to Gods will, and so much bend upon his own will, that he is angry with God, and hates God, because Gods will crosses his will. Now when we were sinners and enemies, when we stood in this direct opposition and desiance to God, even than Christ died for us: Rom. 5.8. God commended his love to us, that whilst we were yet sinners Christ died for us. Those who are called Sinners in this verse, are called Enemies in the 10. verse: If when we were enemies, we were reconciled to God by the death of his Son. Every sinner is an enemy to God, Christ therefore died for us when we were enemies: that is the first thing.  
2. The second Particular to clear the Point in hand, is this: Though we were truly and properly enemies unto God, yet in some sense God accounted us, and looked upon us as friends, how so? not as being friends to him, but as he being a friend to us; not that we had any love or affection for God, but that God had good will and kindness for us. It is a great Text to clear this, 1 Joh. 4.10. Herein is love, not that we loved God, but that God loved us, and gave his Son to be the propitiation for our sins. Hence is it, that one of the Ancients hath this expression: 
Etsi nondum quidem amantibus, sed tamen jam amatis.  Christ (saith he) died for his friends, although not for such friends as did already love him, yet for such friends as were in some sort beloved by him. For it was out of his love that he died for us.  
3. The third Particular to clear it is this, Christ's Death was the means to make us friends, and to reconcile us to God, Col. 1.22. You hath he reconciled in the body of his flesh through death. It is a Speech of one of the Ancients: 
Christus non aliter pro amicis mortuus est, nisi pro acquirendis, scil. ut amicos faceret ex inimicis.  Christ did not otherwise die for his friends than that he might make them friends, that is, that he might make them friends who were enemies before, and Christ's death was influential to make us the friends of God, or to reconcile us to him these two ways.  
2. Christ by his death hath abolished and taken away the enmity that was between God and us. Hence is it said expressly, that Christ hath slain the enmity by his Cross, Eph. 2.16. That he might reconcile both in one body by the Cross, having slain the enmity thereby. That he might reconcile both, that is, that he might reconcile both Jews and Gentiles in one body, by the Cross, that is, by the Sacrifice of himself upon the Cross. Having slain the enmity thereby, that is, having taken away the enemity that was between God and us by the Sacrifice of himself upon the Cross. God was infinitely offended with us by reason of sin: now Christ offering himself as a Sacrifice upon the Cross for our sins, hereupon God is pacified and appeased, the enmity that God had against us is now slain and taken quite away. God hath now no more against us, There is now no condemnation to them that are in Christ Jesus, Rom. 8.1. Now the enmity that was between God and us being slain and removed, there is a foundation laid for friendship between God and us: whilst two persons remain unreconciled, they cannot cordially love one another; whilst the difference remains, there are heats and animosities, heart burn one against another; but when the difference is taken up, then there is a foundation laid for love and friendship. So in this case: so long as we apprehend that God hath a controversy with us, that he is angry with us for our sins, that he is ready to condemn us for them, this drives us farther from God, we cannot love him whilst we are under such apprehensions; but when we know that God is reconciled by the death of Christ, that his Justice is satisfied, that he will not condemn us for our sins, this lays the foundation for friendship, then are we engaged to draw near to God, and to give up ourselves in ways of obedience to him. Now Christ by his death hath satisfied God's Justice, and thereby slain the enmity that was between God and us, and so laid the foundation of friendship between God and us.  
2. Christ by his death hath purchased the spirit of regeneration, which doth renovate and change our hearts, and take away the natural enmity that is in them against God, and inclines our hearts unto God. Tit. 3.5. According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour. The Holy Ghost is shed on us through Jesus Christ our Saviour, that is, through the Merits of Jesus Christ our Saviour. It is God that sheds the Holy Ghost into our hearts, but it is through the Merits of Jesus Christ our Saviour. It is through the Merits of Christ's death that this Spirit is purchased for us. Well! but what doth the Holy Ghost do when he is sent into our hearts as the purchase of Christ's death? He regenerates and renews us. So the former verse tells us, According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost. The Spirit of God takes away the heart of stone, and gives us a heart of flesh. The Spirit of God working grace in the heart, takes away the enmity and opposition that naturally lies in our heart against God, and inclines our hearts to love God, and to fear him.  
4. The fourth Particular we would lay down for the clearing of the Point is this, That our Saviour here in the Text is speaking of the greatest love amongst men: Greater love than this hath no man, that a man lay down his life for his friends. The greatest love amongst men will go no higher than this, for one man to lay down his life for another. Now, saith our Saviour, you cannot complain that my love is defective towards you, in that I am ready to do as much for you as ever any man did for his friend. The highest love that you can instance in is, when one man doth lay down his life for another: now I am ready to lay down my life for you; therefore it is that our Saviour saith here, Greater love than this hath no man, that a man lay down his life for his friends.  
5. Another Particular for the clearing of it is this, The Disciples to whom Christ was here speaking (Greater love than this hath no man, that he lay down his life for his friends) were already made friends; but yet they and all others, who were made friends before his incarnation, were made friends to God by virtue of that Sacrifice, which now he was about to offer up. For Christ was a Lamb slain from the foundation of the world, and the virtue of his death and sufferings was extended to all the Saints that were made so in all Ages: therefore although they to whom Christ was now speaking, were already made friends; yet it was through the virtue of his death and sufferings, that now he was to undergo, that they were made so. All men by nature are enemies alike, and that now any were made friends, was by virtue of the death of Christ, that he was to suffer and undergo for them. For it was the Decrce of God, that Christ should die and suffer before he did die and suffer; and it was in the virtue of his sufferings, that all the Elect that lived before his Incarnation, and those that lived in the time when he was here in the flesh, were reconciled unto God.  
6. The sixth Particular is this: Christ had in the former verse been exhorting his Disciples to love one another, according to the Pattern himself had given to them, This is my commandment, that ye love one another as I have loved you. Now in this verse he shows wherein he did manifest his love to them, he was ready to manifest his love to them, by Laying down his life for them: therefore if they intended to love one another in conformity to his Pattern, they must be ready to show the highest offices of love one to another. He would have them love one another, even as he hath loved them. His love to them made him willing to lay down his life for them; and therefore if they would love in conformity to him, they should be ready to perform the highest offices of love one towards another: Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren, 1 Joh. 3.16.  
7. Our Saviour was about to own them as his friends, and to acquaint them, that he intended to deal with them as with friends. Now it was not accommodate to his present design and scope in this place to say he would lay down his life for his enemies; for immediately after he tells them, that he owns them for his friends in the 14. verse, Ye are my friends, if you do whatsoever I command you. Henceforth I have not called you servants, but I have called you friends. And he tells them, he deals with them as with friends: The servant knoweth not what his Lord doth: but I have called you friends; for all things that I have heard of my Father, I have made known to you, Joh. 15.15. Christ tells them, that he looked upon them as friends, and that he intended to deal with them as friends; therefore it was not accommodate with our Saviour's present scope and design in this place to use the expression of enemies (though we were all enemies when Christ died for us) but he chooseth to express it thus: Greater love than this hath no man, that a man lay down his life for his friends. Upon these accounts I conceive it is in this place that Christ saith, he laid down his life for his friends, whereof elsewhere it is said, we were enemies when Christ died for us.  
Thus have I dispatched the third Particular to show you how it is said, Christ laid down his life for his friends. It remains now that I should enter upon the fourth Head, and that is, to speak something concerning the Doctrine of Christ's Satisfaction; but because I choose to reserve that entire to be spoken to by itself, I shall make some Application of what hath been mentioned, and indeed the Use that ariseth from hence is of great moment.  
The first Use therefore shall be this. Use 1 Doth Christ lay down his life for his friends? Let us be exhorted from hence to be sensible of the condition that we are in by nature, we are not born friends, but we are made so by the Death of Christ. We are so far from being born friends, as that we are born enemies unto God: now we ought to be sensible of the natural enmity that is in us against God. But here it may be said, Wherein doth this enemity consist? How doth it appear, that we are enemies unto God? I answer, It appears in these three Particulars.  
1. It appears in this, That our wills are most opposite to the Will of God. That natural enmity that is in us against God appears in this, Qui alterius voluntati adversatur, saith a Learned man, He that resists and sets himself to cross the will of another, and doth this always, so that his will can by no means consent or agree to another's will, he is said to be a man's enemy. Now such is the will of every natural man: the will of every natural man doth perpetually rise in opposition against Gods Will. Rom. 8.7. Because the carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. Herein doth the hostility or enmity of the carnal mind discover itself, that it cannot be subject to the Law of God. The carnal mind always crosses and thwarts the Will of God. Let the Law of God forbidden such a sin, it will not be restrained from it. Let the Law of God command such a Duty, it will not be brought to the performance of it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is not subjected to the Law of God, the carnal mind refuseth to be brought into order. The Law of God would set bounds to men's thoughts, wills, and affections, but they will not be kept within those bounds, whatsoever the Law saith to the contrary; they will think what they have a mind to think, covet and desire what they have a mind to covet and desire, will what they have a mind to will; they will not be kept within those bounds the Law of God hath set for them. Now this is that that shows the hostile disposition that is in corrupt nature against God, in that the corrupt mind doth always thwart the Law of God. The Law of God saith, such and such sins are to be avoided, such and such Duties are to be performed; the carnal mind will take no notice either of the one or the other, but thwarts and contradicts the mind and will of God: this discovers the natural enmity that is in our hearts against God.  
2. The natural enmity that is in our hearts discovers itself in this, In that naturally men do not only hate the Will of God, but they hate God himself. Mark the expression, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The carnal mind is enmity against God, not only most repugnant to the Law of God, it is not subject to the Law of God, but it is enmity against God himself. Hence it is said, that natural men are haters of God, Rem. 1.30. and in this very Chapter where the Text lies, Joh. 15.24. They have both seen and hated me and my Father.  
You will say, 
Object.  This is a very severe charge. Is it possible that ever any man should hate God? God is good, the chief good, yea goodness itself, how is it possible that any man should hate the chief good? To this I answer, Men do not hate God under that notion precisely as he is good, and as he is the chief good; but they hate him under another notion, they hate him as he is a Lawgiver, and as he is a Judge, they hate him as he is a holy and just God, they hate him as his Nature and Will is most directly opposite to the lusts which they love above any thing in the world. Hence is it said, 
Peccatum est Deicidium.  that sin is a kind of Godmurder. Why so? Because the sinner could even wish that God were not in Being, that he were removed out of the way, because his Will and his Law stand in opposition to his lust. This is another thing wherein the enemity that is in the natural mind against God doth discover itself, in that men by nature, whilst they are unreconciled, hate God himself. Little do men think that there is this venom and poison in their natures as to hate God, the best and most excellent Being; yet we are bound to believe the Word of God before what men think or say of themselves.  
3. The natural enmity that is in the heart against God, is discovered in this, In the constant bent and tendency that is in the heart unto evil, Col. 1.21. Enemies in your minds by wicked works. The mind of a natural man is always set upon evil, sometimes it is set upon gross and heinous evils, as Murder, Adultery, Fornication, Theft, Rapine, and the like: and when the mind of a natural man is not set upon these grosser evils, it is always set upon other evils, as Pride, Self-love, Vainglory, Covetousness, and the like. The enmity that is in every natural man's mind always discovers itself in one of these ways: Either by having his affections let out to grosser sins, or else to more spiritual sins. Now, faith the Apostle, we are enemies in our minds by wicked words. When the mind is violently set upon those things which are most directly opposite to the Nature and Will of God, this is that which doth discover the hostility and enmity that is in us against God. Now it concerns us all to be deeply sensible of this enmity that is in our hearts against God. For first of all, the more sensible we are of this enmity, this may be one good means to humble us; what cause of confusion should this be to us, that we should not only have a will that doth still reluctate against God's Will, against the Divine Will, and is most repugnant to it; but that we should be enemies to God himself, and that we should have a Principle in us that should fight against God, and stand in direct opposition to him?  
2. The more sensible we are of this enmity, the more need we shall have of medicinal and healing grace to heal the natural venom and malignity that is in our natures against God. Certainly they are much to be pitied, 
Nemini salus concedenda, nisi cui divinitùs revelatus fuerit unus Mediator Dei & hominum, Jesus Christus. Aug.  who think that moral Virtue is sufficient to bring men to Heaven, and that the Heathens by Philosophy and the help of moral Virtue may please God, and attain to Salvation. This was the Error of some of the Ancients, and some of late have fallen into it. But much more true is that of Austin: We may not suppose, that Salvation is vouchsafed to any man, but to him to whom that one Mediator between God and man Jesus Christ is divinely revealed. There is no name given under heaven by which we can be saved, but the Name of Jesus Christ, Acts 4.12. And although some of the Heathens have pretended, that they have loved God above all things; and some of the corrupter School men have affirmed, That men by the power of Nature may love God above all things; yet if the matter be diligently inquired into, we shall certainly find that which Peter Martyr observed to be most true, Sub illa simulata dilectione, under that feigned love to God, which they pretended unto, the greatest hatred did lie hid. For those very Heathens who spoke so highly and so seraphically of loving God above all things, yet they themselves were found guilty of Idolatry, than which nothing can be more contrary to the true love of God. But the Divine Oracles will be found to be most true, and they tell us, That the natural mind is enmity against God, and that those that are in the flesh cannot please God: therefore it concerns us all to look after medicinal Grace to heal and restore our natures, otherwise that natural enmity that is in us will never be removed.  
Use 2 This should exhort us to seek after reconciliation with God, and to labour that we may be made friends with God. Christ laid down his life for us, not because we were made friends before, but to make us friends. Since therefore the end of Christ's death was to reconcile us to God, we should seek after reconciliation with him. This is the Apostles Argument, 2 Cor. 5.19, 20. God was in Christ reconciling the world unto himself, not imputing their trespasses unto them, and hath committed to us the word of reconciliation. Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be ye reconciled to God. It is as much as if the Apostle had said, God is willing to be reconciled to us, and he hath testified his willingness in giving his Son to die for our sins, and making satisfaction to his Justice. Now since God hath expressed himself to be so willing to be reconciled to us, we ought to be willing to be reconciled to him. We pray you in Christ's stead, be ye reconciled to God.  
Here it may be inquired, But what is it for us to be reconciled to God? When the Apostle prays us here with so much earnestness in Christ's stead to be reconciled to God, what is the reconciliation he aimeth at? how ought we to be reconciled to God? Two or three things I conceive are here intended.  
1. We ought to seek after reconciliation with God, Isa. 55.6. Seek ye the Lord while he may be found, that is, seek his face and favour, seek reconciliation with him. Secure sinners are not ware of the difference that is between God and them; although the sinner thinks little of it, sin makes a vast breach, an hostile difference between God and him. God is angry with the wicked every day, saith the Psalmist, Psal. 7.11. And The wrath of God is revealed from heaven against all the ungodliness and unrighteousness of men, Rom. 1.18. God doth maintain his controversy against thee whilst thou goest on in the ways of sin; therefore seek reconciliation with him, Agree with thy adversary quickly whilst he is in the way, Mat. 5.25. Labour to take up all differences between God and thee.  
2. To be reconciled to God, is to accept of the reconciliation which God tenders, humbly to embrace that grace which God offers. God is in Christ reconciling the world, and hath committed to us the word of reconciliation. As much as if he should say, God hath put himself into Christ on purpose to exhibit and give forth grace and mercy to sinners, and he sends his Ministers and Ambassadors on purpose to make a tender of grace and mercy to him. Now then are we reconciled to God when we do humbly embrace this grace and mercy offered to us, Rom. 10.10. With the heart man believeth unto righteousness. We ought with the full bend of our affections to embrace the grace of God offered to us in the Gospel.  
3. If we would be reconciled to God, we ought to pray for renewing grace, that we may lay aside the old enmity that lurks in our hearts against God. It is sin that first of all made the quarrel and difference between God and us; and how can we expect in reason, that ever we should be brought into perfect reconciliation with God, so long as that which first bred the quarrel and made the difference between God and us, is retained and kept by us? 
Isa. 59.2.  Your iniquities, saith the Prophet, have separated between you and your God. Sin is that which sets us at a distance from God. If therefore we would have the breach made up, and the difference reconciled, we must pray for that grace from God, whereby we may lay aside that which first made the quarrel. The Apostle tells us, we are enemies in our minds by evil works, Col. 1.21. So long as our minds are set upon sin, so long as we continue in the love and practice of any thing that God hates, 
Amicorum est idem velle & nolle.  how is it possible we should be friends with God? It is the property of friends to will the same thing, and nill the same thing. If we would be the friends of God, we must will what God will, hate what God hates, and love what God loves: You that love the Lord hate evil, Psal. 97.10.  
This therefore is the second Use, an Use of Exhortation, to exhort us to seek after reconciliation with God.  
In the third and last place, Use 3 Learn from what hath been opened, to admire the greatness of Christ's love to us, who, in some sense, accounts us friends, whereas indeed we are enemies: Greater love than this hath no man, that a man lay down his life for his friends. We are all by nature enemies, so we have heard, and yet in some sense Christ accounts us friends. Christ had a purpose of good will to us, even when we were enemies towards him. It was from his love that God sent his Son to die for us when we were enemies: Herein God commended his love towards us, in that whilst we were yet enemies, Christ died for us, Rom. 5.8. So that God had a purpose of good will in his heart towards us, when we were full of enmity in our hearts towards him. Only that none may abuse this Doctrine, take this caution. No man can conclude, that God hath a purpose of good will to him that remains an enemy to God, and persists in his enmity: but he hath reason on the contrary to think, that he being an enemy to God by nature, and continuing still to be so, God remains so to him. But however, this was the love of God to the world in general, that when the whole world were enemies, and all were found in a state of enmity against God, God loved the world so far, as to find out and prepare a means of Salvation for the world. God loved the world so far, as that he gave his only begotten Son to deliver the world from its perishing condition, and to bring it eternal life: this was the love of God to us; and this commends and sets forth the greatness of God's love to us, that when we were enemies to him, he had a kindness for us; and so great was his kindness to us, that he sent his Son to bring us unto life. Joh. 4.9. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him.  
The end of the second Sermon.   

SERMON III.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
THE general Proposition that I have laid down as the foundation of our Discourse from these words, hath been this, That our Lord Jesus Christ hath laid down his life for his people.  
In speaking to this Doctrine I have propounded to speak to these four Heads.  
1. To open the import of this Phrase, what it is to lay down a man's life for another.  
2. To show how it was that Christ hath laid down his life for us.  
3. To show how it is said here in the Text, that Christ hath laid down his life for his friends, whereas else where it is said, that Christ died for us whilst we were enemies. And  
4. I propounded to speak something from hence, concerning the great Doctrine of Christ's Satisfaction.  
Having already spoken something to the three first of these Particulars, it remains now that I should treat of the Doctrine of Christ's Satisfaction.  
The Doctrine of Christ's Satisfaction is a Doctrine much impugned. The Socinians deny it altogether; and the Papists do in a manner enervate this Doctrine, by bringing in other Satisfactions besides that of Christ. This Doctrine of Christ's Satisfaction is a Doctrine of great moment it is the great Pillar upon which our Saivation stands, and the main Hinge upon which our comfort turns; for if Christ have not satisfied for us, then are we liable to make satisfaction to God in our own persons.  
That I may therefore speak something to this great Doctrine, I shall  
1. Explain the name or word a little.  
2. I shall come to speak to the thing itself.  
1. To explain the name, some are offended at the name itself. As they are offended at the word Trinity, and at the word Person, and at the word Sacrament, because they are not Scripture-words: so some have been offended at the word Satisfaction, because it is not a Scripture-word. But our Answer to this is very plain.  
Names are but expressive of things, and necessity compels us to think of the most proper names or words to express things by. If therefore the things themselves be to be found in Scripture, there seems very little reason why any should reject the names and words that are used to express those things by. Therefore to touch briefly upon those words that some have been offended at.  
Although the word Trinity be not found in Scripture, yet the thing itself is certainly found there: There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one, 1 Joh. 5.7. If there be three, then there must needs be a Trinity: so for the word Person, although we have not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture in that sense that we commonly apply it to a person in the Trinity; yet we have another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 1.3. where it is said, Christ is the Character of his Father's Person, so we render it, and indeed the word in the Original is equivalent with the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phavor.  and is so explained by the ancient Critics in the Greek Tongue.  
So also for the third Word mentioned, which was Sacrament. Though the word Sacrament be not found in Scripture, yet we have such Representations and Symbols, as Baptism and the Lords Supper are, to signify and set forth some spiritual Mysteries unto us, and this is what we understand by the word Sacrament. 
Invisibilis gratiae visibile signum.  A Sacrament is a visible sign of some invisible grace, as Austin expresseth it. We must have some word or other to express things by. So now for this very word that we are here treating of, although we have not the word Satisfaction mentioned in Scripture, yet we have the thing itself frequently and copiously set before us, what else is the meaning of those expressions, that God hath laid on him the iniquity of us all, and that he hath born the chastisement of our peace, Isa. 53.5, 6. If the punishment that should have been laid on us, was laid on Christ, this is properly Satisfaction, what else shall we call Satisfaction? Now this is clear from that expression, when it is said, The chastifement of our peace was upon him. Hence also it is said, That Christ was made sin for us, That he made his Soul an offering for sin, That he gave his life a ransom for many. And there are other places, which I may urge in their proper place; but these are enough to show, that the thing itself is in Scripture, and the thing itself being there, there is little reason, why any should quarrel at the name or word.  
Now for the import and signification of this word, the Latin word satisfacere, to satisfy, the Critics tell us, 
Satisfacere, sacere quod satis alicui sit, quo ille acquiescat & contentus sit. Satisfacere, est tantum facere quantum sit irato ad vindictam.  That it is to do that which may be accounted enough by the person unto whom it is done, so that he may be content with it, and acquiesce in it. This is the notion of Satisfaction, and in matters of offence they tell us, That to satisfy is to do so much as is necessary to pacify the offended person in reference to the wrong or injury which he hath sustained. And thus Christ is said to have satisfied God, who was angry and offended by reason of our sins, for as much as the punishment that we had deserved was transferred upon Christ our Surety, and he bearing the punishment for us, God is hereby pacified and appeased.  
I come now to the consideration of the thing itself, and here  
1. I shall give a description of the nature of Christ's Satisfaction, and open the parts of that description. And then  
2. I shall lay down several Propositions for the clearing of the whole Doctrine of Christ's Satisfaction.  
1. For a description of the nature of Christ's Satisfaction, we may take a description of it thus. The Satisfaction of Christ is one of Christ's Mediatorial actions, 
A description of Christ's Satisfaction.  particularly an act of his Priesthood, whereby Christ offering up himself a sacrifice for our sins, hath made a full compensation to the Justice of God for the sins of his people, and thereby pacified or turned away God's wrath, and hath procured pardon of sin, and eternal life for us. This description will take in the whole nature of Christ's Satisfaction. Here we have the several parts of this description to unfold: and here  
1. We must show how the Satisfaction of Christ is one of Christ's Mediatorial actions.  
2. We must show how it is an Act of his Priesthood.  
3. We must show what the matter of this Satisfaction is, Christ offers himself a sacrifice for our sins, so we have it in the Scriptures.  
4. What the form of this Satisfaction was, Christ made a-full compensation to the Justice of God for the sins of his people.  
5. What the effects of this Satisfaction are, and they principally three.  
1. The turning away of God's wrath.  
2. The obtaining pardon of sin.  
3. The procuring eternal life for us.  
These things explained, will give us some light into the nature of Christ's Satisfaction.  
1. We say, That the Satisfaction of Christ is one of Christ's Mediatorial actions.  
To understand this, we must take in two things.  
1. Consider Christ as one God with the Father and the Spirit, so Satisfaction is made to him. Consider Christ as Mediator, and so he is that Person that makes the Satisfaction. Every sin is an offence committed against the Divine Majesty. Now for as much as all the Trinity have the same Essence of the Divinity in them; therefore we must of necessity suppose, that when Satisfaction is made to one of the Persons, Satisfaction is made to the other also, because they have all one and the same Essence, and it is the Divine Majesty that is offended in all. The Son therefore, the second Person in Trinity, considered as God, so Satisfaction is made to him as well as to the Father and the Spirit; but now consider him as God-man and Mediator, so he is the Person that makes the satisfaction; and Christ considered as Mediator, makes satisfaction to himself, considered as God. Hence are those expressions, Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people. Here we see how Christ hath redeemed and purified to himself a peculiar people. So Eph. 5.7. That he might present it to himself a glorious Church. Neither is it incongruous or improper to say, that Christ hath made satisfaction to himself, because amongst men one man doth not satisfy himself, but one man makes satisfaction to another; I say this is not incongruous or improper in respect of Christ; and the reason is, because Christ may be considered two ways.  
1. Christ may be considered in respect of his Divine Nature, as he is one with the Father. Hence it is said, I and my Father are one, Joh. 10.30. In this respect, Christ is the Person offended. Consider Christ in respect of his Divine Nature merely, so he is the Person offended.  
2. Christ may be considered as to his Office, which he voluntarily undertook; and so, though he were the Person offended, yet was he willing to take our nature, and in that nature to become a Mediator between God and us by his own voluntary condescension: so that the same Person, after a different respect or consideration, receives the satisfaction, and also gave it. Christ received the Sacrifice of Atonement, considered as God, he also offered the Sacrifice as Mediator as God-man in a way of voluntary condescension.  
2. Another thing that is to be laid down is this: We say that Christ's Satisfaction is one of his Mediatorial actions, because there was the concourse of both the Natures in Christ in this work of his Satisfaction. Christ is Mediator according to both Natures, and in all the Mediatorial actions of Christ, the Person acts in both Natures, influencing each nature to do that which is proper to itself. It is a known Rule in Divinity: 
Vtraque Natura agit cum communione alterius.  Each of the Natures in Christ acts with a communion of the other Nature. The work of Satisfaction is neither accomplished by the Divinity without the Humanity, neither is it performed by the Humanity without the influence and virtue of the Divinity. The Divine Nature in Christ is the principal efficient cause, and the humane Nature is to be considered as the ministering or subservient cause, Joh. 6.63. our Saviour tells us, That the flesh profits nothing, it is the Spirit that quickens. Although the actions and sufferings performed by him in his Humanity, were the matter of his satisfaction, yet it was the Divinity that gave virtue and efficacy unto all. It is in the humane Nature that Christ obeyed, suffered, died; but it is by virtue of the Divine Nature, that his obedience becomes meritorious, and his sufferings become satisfactory.  
2. We say in the description, That the Satisfaction of Christ is one of his Mediatorial actions, and particularly an act of his Priesthood. To understand this, we must consider, that there were two things that did belong to the Office of the Priests under the Law.  
1. To offer Sacrifice.  
2. To pray and intercede for the People.  
Christ therefore being made of God a Highpriest according to the order of Melchisedec, 
Heb. 6.20.  he also must have some Sacrifice to offer, without a Sacrifice he could not be a Priest. This the Apostle teacheth clearly, Heb. 8.3. Every Highpriest is ordained to offer gifts and sacrifices, therefore it is of necessity that this man have something also to offer. If Christ be a Priest, he must have something to offer, there must be some Sacrifice that he must offer.  
3. The third thing we have to inquire into is this, What the matter of this satisfaction is; for we say in the description, Christ offers himself a Sacrifice for our sins. I know it is commonly said, That the humane Nature was the Sacrifice that was offered. Now although this expression, if rightly understood, may be admitted, because it is said, Christ suffered in the flesh for us; so we have the expression, 1 Pet. 4.1. That for as much as Christ hath suffered for us in the flesh, that is, in his Humanity; it was by means of the humane Nature that Christ was capable of suffering, and it was in that nature that he did suffer; also we read, that Christ had a body prepared for him, and that body was offered up, Heb. 10.10. By the which will we are sanctified by the offering up the body of Jesus once for all: Yet notwithstanding this is evident, that the Scripture, when it speaks of the Sacrifice of Christ, doth most commonly and frequently call it, the Sacrifice of himself. There are many Texts to this purpose: Gal. 1.4. He gave himself for our sins. Gal. 2.20. He gave himself for me. Eph. 5.2. Christ hath loved us, and given himself for us. Eph. 5.25. Christ loved the Church, and gave himself for it. Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people. Heb. 1.3. When he had by himself purged our sins, sat down on the right hand of the Majesty on high. Heb. 7.27. This he did once, when he offered up himself. Heb. 9.14. By the eternal Spirit he offered himself without spot to God. And he put away our sins by the sacrifice of himself. And it is an emphatical Scripture, 1 Pet. 2.24. Who his own self bore our sins in his body on the tree. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ipsemet, sui ipsius oblatione, ut simul & Sacerdos esset & victima. Beza in loc.  By all these expressions it appears, that Christ himself was the Sacrifice, we may not exclude either of the Natures in Christ in any of his Mediatorial actions, Christ is our Mediator according to both Natures, and he is Prophet, Priest, and King of the Church according to both Natures, and in this work of his Satisfaction he gave himself according to both Natures. For though it were the humane Nature only that was capable of suffering; yet the Divine Nature was united to the humane nature in the time of Christ's suffering. The Word, the second Person in Trinity, was conjoined with the flesh, and it was his own flesh that he gave for the life of the world. Hence is that speech of Athanasius: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas.  That very flesh was not the flesh of any other person, but it was the flesh of the Word himself. And the same Athanasius hath another expression to the same purpose: They do err, saith he, who say that there was another Son which did suffer, and another which did not suffer; for there was not another besides the Son of God, who underwent death and sufferings for us. The Word, the second Person in Trinity, was conjoined with the flesh. Though the flesh only was capable of suffering, yet the Word was in conjunction with the flesh; therefore our Saviour saith, It is my flesh which I will give for the life of the world, Joh. 6. It was his own flesh, and not the flesh of any other. To illustrate and confirm this yet farther we ought to consider, that in the sufferings of Christ there was the voluntary humiliation of that great Person who was God as well as man, He who was in the form of God emptied himself, taking on him the form of a servant, and he humbled himself and became obedient to the death, even the death of the Cross, Phil. 2.6, 7.  
Here are two Acts spoken of.  
1. His emptying himself.  
2. His humbling himself.  
His emptying himself was discovered in his Incarnation, and taking on the form of a servant.  
His humbling himself was seen in his sufferings, and in the work of his Satisfaction, in being obedient to death, even the death of the Cross. Not but that his Incarnation was also a part of his humbling of himself; but the Apostle speaks of these two distinctly. He tells us, That he who was in the form of God emptied himself, taking on him the form of a servant, and he humbled himself, and became obedient unto death, even the death of the Cross.  
Now both these Acts of his, his humbling and his emptying himself, they are the Acts of the Person; they are the acts of that Person who was in the form of God. It was he, who being in the form of God, who emptied himself by taking upon him the form of a servant: and it was he that was in the form of God, that humbled himself, and became obedient to the death, even the death of the Cross. So that in the Satisfaction of Christ we ought to consider more than the bare oblation of the humane nature, we ought to consider the conjunction of the Word, the second Person in Trinity, with the flesh, and we ought to consider the voluntary humiliation of that glorious Person, the Son of God, who being in the form of God, did not only stoop so low as to come into our nature; but being in that nature, humbled himself so far as to become a Sacrifice for us. I say, in the Sacrifice of Christ we ought to consider the will of the Person, who being God as well as man, there was the condescension of the Divine will as well as the concourse of his humane will. The Son of God being in our nature, voluntarily offers himself in that nature as a Sacrifice for our sins.  
4. The fourth Particular to be spoken to is this, The form of Christ's Satisfaction, and that consists in this, That Christ made a full compensation to the Justice of God for the sins of his people.  
There are three things that concur to make up this.  
1. That Christ suffered the substance of what we ought to suffer. Hence it is said, That Christ suffered for us, 1 Pet. 2.21. And The chastisement of our peace was upon him, Isa. 53. And By his stripes we are healed, 1 Pet. 2.24. The stripes that should have been laid upon us, were laid upon Christ: so that Christ suffered the substance of what we ought to suffer. The Law pronounced a Curse upon all the transgressors of it. Cursed is every one that continueth not in all things that are written in the book of the Law to do them. Now Christ was made a curse for us, Gal. 3.10. If Christ did not suffer the whole punishment due to us for our sins, than that part of the punishment, which he did not suffer, remains still for us to be suffered; for this is certain, Not one iota or tittle of the Law shall pass away, till all be fulfilled, Mat. 5.18. The whole preceptive part of the Law must be fulfilled, the minatory or threatening part of the Law must be fulfilled. Therefore if there be any part of that punishment, which the Law would inflict upon us, not undergone, it remains to be fulfilled by us. But now Christ hath redeemed us from the whole Curse of the Law, Gal. 3.10. Therefore Christ hath born the punishment that we ought to undergo: but of this more hereafter.  
2. Christ hath suffered what Divine Justice could demand, otherwise there was not a full compensation to Divine Justice. But now this is the excellency of Christ's Satisfaction, that in the Satisfaction of Christ there is as much given as Divine Justice could demand, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood. The scope of the Apostles argument tends to this, That it is a righteous thing with God to forgive sins when he hath received satisfaction for them. Now if the compensation had not been perfect that was given, the Righteousness of God had not so much appeared in the forgiveness of sins; but God having received a full compensation, having received whatever Divine Justice could require at the hand of Christ, now he is faithful and just to forgive us our sins. It being therefore a part of God's Justice to give remission of sins to as many as Christ's Satisfaction is applied, it is a certain sign Christ hath suffered as much as Divine Justice could demand or require.  
3. Lastly, Christ having suffered the substance of what we were to suffer, and Christ having suffered what Divine Justice could demand, God is perfectly pleased and satisfied in what Christ hath suffered, and hath nothing more to lay to the charge of his people: Rom. 8.33. Who shall lay any thing to the charge of Gods elect? it is God that justifieth, who is he that condemneth? it is Christ that died. When the debt is fully paid, the Creditor hath full satisfaction, he desires no more. Thus Christ having fully discharged our debt, God expects no more from us to answer his Justice, he is fully satisfied in what Christ hath done: that is the fourth thing in the description.  
5. The fifth and last thing is this, What the effects of Christ's Satisfaction are, and they are three.  
1. The averting and turning away of God's wrath.  
2. The purchase of pardon of sin.  
3. The procuring of eternal life for us.  
1. One effect of Christ's Satisfaction was the averting and turning away of God's wrath, God is highly offended and displeased with us as we are sinners. Sin exposeth us to Divine wrathhence is it said, That by nature we are children of wrath, Eph. 2.3. And the sentence of the Law is Indignation and wrath, tribulation and anguish upon every soul of man that doth evil, Rom. 2.8, 9 Wrath is due to us as we are sinners; now Christ by the work of his Satisfaction turns away this wrath from us. He it is that trod the wine-press of divine wrath, Isa. 63.3. And Christ bearing the wrath of God for us, delivers us from that wrath. Hence it is said, We are saved from wrath through him, Rom. 5.9. And that We are delivered from wrath to come by him, 1 Thess. 1. ult. Jesus that delivereth us from the wrath to come.  
2. The second effect of Christ's Satisfaction is the procuring of pardon of sin for us. Thus in those known words of the Institution of the Lords Supper our Saviour tells us, This is the new Testament in my blood that was shed for the remission of sins. The blood of Christ was shed on purpose to procure the pardon of sin, and it doth procure pardon of sin for us: Eph. 1.7. In whom we have redemption through his blood the forgiveness of sins. One great fruit of Christ's Satisfaction, and our Redemption by Christ is, that by means of that Satisfaction and Redemption of his, we should have forgiveness of sins; therefore in the Text mentioned before it is said, Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins, Rom. 3.25. The meaning I take to be this, That God having received satisfaction through the death and sufferings of Christ, thereupon he gives forth pardon and remission of sins to us.  
3. The third effect of Christ's Satisfaction is eternal life. Christ by his Satisfaction procures eternal life for us: hence is it, that we read of the promise of an eternal inheritance through the death of Christ, Heb. 9.15. Christ's sufferings are not only satisfactory, but they are also meritorious. Christ's sufferings did not only turn away the evil of punishment from us, but they procured the good of eternal life for us. Hence it is said, That grace reigns through righteousness unto eternal life by Jesus Christ our Lord, Rom. 5. ult. The obedience of Christ active and passive is operative to bring us to eternal life.  
1. Use 1 See what infinite reason there is, that we should seek after a part and interest in Christ's Satisfaction. For,  
1. Without an interest in Christ's Satisfaction we are liable to answer to Divine Justice in our own persons. Divine Justice will be satisfied one way or other, for God himself hath pronounced it, That he will by no means clear the guilty, Exod. 34.7. God is just, and the justifier of them that believe in Jesus, Rom. 3.26. Therefore if we do not get an interest in Christ, that he may satisfy for us, we are liable to be cast into prison by the hand of Divine Justice, and we shall not come forth thence till we have paid the uttermost farthing.  
2. Without an interest in Christ's Satisfaction Divine wrath still hangs over us. It is Christ only that by his Satisfaction pacifies and turns away God's wrath; therefore unless we have a part in Christ's Satisfaction, infinite and unsupportable wrath hangs over our heads every moment, and will assuredly fall upon us, and we know not how soon it may do so. He that believes not on the Son hath not life, but the wrath of God abides upon him, Joh. 3. ult.  
3. Without an interest in Christ's Satisfaction we cannot have the pardon of sin; for it is by the Satisfaction of Christ, as we have heard, that pardon of sin is procured. We are liable to answer to God's Justice for all our sins, and all our sins will certainly come in against us to condemn us, unless we have a part in Christ's Satisfaction.  
4. Without an interest in Christ's Satisfaction we can make out no title to eternal life. Heaven is called the purchased inheritance, Until the redemption of the purchased possession, Eph. 1.14. Heaven is the purchase of the death and sufferings of Christ; therefore unless we have an interest in the virtue of Christ's sufferings, we can have no title to the heavenly inheritance. Here it may be said, But what shall we do that we may have a part in Christ's Satisfaction?  
1. Let us labour to see our infinite need of Christ and his Satisfaction: we never see the worth of Christ's Satisfaction till first we see ourselves to be condemned persons. O let us be more deeply sensible what the Law and Divine Justice have against us. As we are sinners, we are condemned persons in Law. The wages of sin is death. The soul that sins shall die. This is the sentence of the Law. O let us labour to be deeply sensible of this, and then we shall see the need of Christ's Satisfaction.  
2. If we would have an interest in Christ's Satisfaction, let us labour to know Christ and him crucified. Paul saith, That he determined to know nothing but Jesus Christ and him crucified, 1 Cor. 2.2. You will say, Why is the knowledge of a crucified Christ so necessary to Salvation? The reason is, because the death and sufferings of Christ is the only means of atonement, and to bring us unto reconciliation with God: Whom God hath set forth to be a propitiation through faith in his blood, Rom. 3.25. Whom God hath set forth to be a propitiation. There is no pacifying of an angry God but by the Blood of Jesus Christ, and it is Faith in his Blood that gives us an interest in the atonement: Him hath God set forth to be a propitiation through faith in his blood. We must therefore close with a crucified Christ by faith, cast an aspect of faith upon the Son of God in our nature offering himself up to God as a Sacrifice for our sins. It is faith in this Sacrifice of Christ that must procure reconciliation for us, Joh. 3.14, 15. As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth on him should not perish, but have eternal life.  
Christ is lifted up as the brazen Serpent was lifted up. It was their looking on the brazen Serpent that brought healing to them that were stung by the fiery Serpents; and it is our looking upon a crucified Christ by an eye of faith, casting an aspect of faith upon Christ as crucified, and the virtue of his sufferings that must bring Salvation to us, who are sinners, and who deserve to perish as we are such.  
The end of the third Sermon.   

SERMON IU.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
I Now proceed to the second thing, which is to lay down several distinct and particular Propositions for the clearing of this great Doctrine, the Doctrine of Christ's Satisfaction.  
And here the Propositions that I shall lay down will for the most part depend one upon another, and the former Proposition will be introductory and leading to them that do succeed.  
Before I come to lay down those Propositions that do immediately concern the Doctrine of Christ's Satisfaction itself, there are some Propositions to be laid down that are preliminary; and necessary to make way thereupon.  
1. The first Proposition than is this: Man was created under a Law of service and obedience to his Maker. Man, when first he came out of the hands of God, must needs see himself in a state of inferiority unto God; he saw that God was above him, and that he had received his being from God, and that receiving his Being from God, he must necessarily be in a state of inferiority and subjection to him. Man also saw, that having received his Being from God, he was under a vast obligation of gratitude, love and service into God, who had given him Being, and such an excellent Being: man also saw, that receiving his Being from another, and not having it from himself, it was most just and reasonable that he should be under the will of him who gave him his Being, and not under the conduct and government of his own will.  
These deductions do naturally flow from the principles of right reason, which we must suppose to be in man in his primitive estate.  
2. The second Proposition is this: That man was every way fitted and qualified to give obedience to the Law of his Creation. Man, we know, at first was created after the image of God in Righteousness and true Holiness; and man being clothed with the image of God, was every way fitted to give to God that obedience which the Law of his Creation required from him. Man's mind or understanding was filled with light and knowledge, whereby he clearly understood what the will of God, and what his own duty was. Man's will also, as it was first created, had no obliquity in it, but was inclined to good, his affections were all regular. God made man upright, as the Scripture speaks, Eccles. 7.29. Every thing was upright, most upright in man in his first Creation, there was nothing out of order in him, the will of man was then upright. It is true, although the will of man was made upright and good at first, yet it was not made immutably good; but that it was possible for man to decline from good to evil, otherwise it had not been possible for man to have fallen and sinned; but sin and fall he did, and that we know by our own sad experience. But yet, though man was not created at first in an impeccable estate, but that it was possible for him to sin; yet he was created in so perfect a state, that it was possible for him not to have sinned. 
Tale erat adju●orium quod desereret cùm vellet, & in quo permaneret si vellet, non quo fieret ut vellet. Aug.  Hence is that of Austin: Adam had that help and assistance given to him at first, which he might desert when he would, and in which he might have abode and continued, in case he would; but he had not that help and assistance whereby he should so will.  
3. The third Proposition is this: God, to lay a further engagement upon man to persevere in the course of his obedience, entered into a Covenant or stipulation with man, promising him life in case of obedience, and threatening him with death in case of disobedience. This we have expressed in that known Text, Gen. 2.16, 17. And the Lord God commanded the man, saying, Of every tree of the garden thou mayst freely eat. But of the tree of knowledge of good and evil thou shalt not eat of it, for in the day that thou eatest thereof, thou shalt die the death. Here we have a positive Law supperadded unto the natural Law, the Law of man's creation, and there is a threatening annexed to deter man from breaking this Law, in which threatening also there is a promise supposed to be included in case man did not break it; for if God threatened man, in case he did eat, that he shall die, this is to be supposed, if he did not eat nor transgress this command, he should not die, else the threatening had been in vain. Now we must know, that man by virtue of the natural Law, the Law of his creation, was bound to observe this positive Law of God: And the reason is, because man being a creature, must necessarily be under the will and at the dispose of him that makes him, and therefore must necessarily be obliged to observe his Creator's will in all things that he shall declare to be his will; therefore it pleasing God to give out this positive Law concerning the not eating of the Tree of knowledge of good and evil, as a trial of man's obedience, man by virtue of the natural Law, the Law of his creation, is bound to give obedience to God in this positive Law of his. For man, as he is a creature, is bound to give obedience to the Law and Will of his Creator in that way God requires and expects it of him; and God having manifested this to be his Will, the Law of his creation obligeth him to testify his respect and obedience to God according as he hath discovered his mind to him.  
4. The fourth Proposition is this: That man sinning, God is highly offended with him by reason of sin. Sin is most displeasing to God upon several accounts.  
1. Because sin is most contrary to the Nature and Will of God.  
1. Sin is contrary to the Nature of God, Psal. 5.4. Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee. Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity. 1 Joh. 1.5. God is light, and in him is no darkness at all. God is perfection, and sin is imperfection, God is purity and Holiness itself, and sin is a defect of that purity; therefore the nature of God is most diametrically opposite to sin.  
2. Sin is contrary to the Will of God. The Will of God is expressed and declared in his Law. Now the Law of God commands rectitude, nothing but rectitude: The commandment is holy, just and good, Rom. 7.12. Thy righteousness is an everlasting righteousness, and thy law is truth, Psal. 119.142. Now sin is a deviation from that rectitude which the Law requires, sin is a perfect contradiction to the will of God revealed in his Law.  
2. Sin is most displeasing unto God, because it is a casting off of God's Authority. This we must necessarily suppose, that God being infinitely superior unto man, and the Author of man's Being, must needs have the most perfect and absolute authority over man. Now man when he sins, when he takes upon him to sin, acts according to his own will, and takes no notice of the Divine Law, and so consequently casts off God's Authority. Man when he sins, acts after that manner as if so be there were none above him, whose will he were bound to take notice of. Hence is that expression in the Book of Job, Job 21.15. Who is the Almighty that we should serve him? This is the language of wicked men, this is virtually the language of every sin. Every sin is a disavowing of God's Authority, it is virtually and interpretatively a renouncing God's Authority.  
3. Man by sin, as he doth virtually and interpretatively cast off God's Authority: so he doth properly and formally cast off his own subjection unto God. God gives to man a Law as the Rule of his obedience, and he doth plainly refuse to be subject to that Law. This is that which the Lord complains of in many places, Jer. 11.7, 8. For I earnestly protested to your fathers, in the day that I brought them up out of the land of Egypt, even unto this day, rising early, and protesting, saying, Obey my voice. Here is God's command; but what follows? Yet they obeyed not, but walked every one in the imagination of their evil heart. Sin is a perfect casting off of the creatures subjection unto God.  
4. Another account upon which sin is so displeasing unto God is this: Man by sin prefers his own will before his Creators will. God hath declared this or that to be his will in such or such a Law of his, but man's will lies cross and contrary hereunto; and when man sins, he makes God's will to stoop to his will: now what is this but a manifest contempt of God, when man, who is but a creature, prefers his own private will above the supreme and sovereign Will of his Maker?  
5. Sin is most displeasing unto God upon this account, because man by sin makes himself his last end, and refers all to himself. Man, when he sins, seeks not to please God, but seeks to please himself only, and what is this but to make himself his last end? Now as the quintessence of Holiness lies in love to God, so the very quintessence of sin lies in self-love. Now when man is wholly taken up in self-love and self-pleasing, he is perfectly carried off from God as his last end, and wholly centres in himself; and when man makes himself his last end, what doth he do but as it were make himself a God to himself: For what is more proper to God than this, to be his own end, to make himself his last end? that which is proper to God is to be the first cause and the last end. Now man by sin makes himself his last end, and so by consequence makes himself a God to himself. If this be the nature of sin, that it causeth man to dethrone God, and to set up himself for God instead of God, this must needs render sin most displeasing unto God, and he must needs be highly offended with man by reason of it.  
5. The fifth Proposition is: Man having sinned, the Nature of God as he is just, as well as the Will of God as he is true and faithful to his word, inclines him to punish sin. I will not enter into that dispute, whether or no God out of his absolute Power might not have pardoned sin without satisfaction. This is a Question much agitated; but I shall wave that Controversy, and shall content myself to lay down such Principles as are more plain, and may be more easily taken in by all.  
1. Then I say, That the Nature of God as he is just, inclines him to punish sin. God is often called in Scripture a Just and a Righteous God, and as he is a righteous God, so he loves Righteousness, Psal. 11.7. The righteous God loveth righteousness. And in that place the Righteousness of God is given as the reason why it is that God punisheth wicked men; for in the verses immediately foregoing it is said, Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest, this shall be the portion of their cup. And then the reason is added in those words, For the righteous God loveth righteousness. As much as if it had been said, The Righteousness of God's Nature inclines him to deal righteously with men. 
Justitia est suum cuique tribuere.  It is the part of justice to distribute to every man his own. Therefore since punishment belongs to wicked men, it is the Righteousness of God to measure out to them what they do deserve. To understand this we must consider, that man standing in the relation of a creature unto God, and upon that account being under a Law of obedience to his Maker, God having also laid so great an obligation upon man by giving him so excellent a Being, in case man sin against the duty which he is under as a creature; and if he sin against that obligation which is laid upon him by his Creator in giving him a Being, and so excellent a Being, man in so doing sins against all right and equity; and God, as he is the Rector and Governor of the World, cannot but take notice of such obliquity in man, and testify his displeasure against man for violating the Law of Right and Equity. Hence is that of the Apostle, Rom. 1.18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. The plain meaning I take to be, That God is highly offended with men by reason of sin, and he testifies his displeasure against sin by executing his Judgements in an open manner many times, even as by a hand from Heaven. The wrath of God is revealed from heaven, etc. there is a finger stretched out from Heaven in the Judgements of God, whereby God doth testify and declare to all the world his displeasure against sin. So Rom. 1. ult. This is the judgement of God, that they which commit such things are worthy of death. This is the Judgement of God: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this Judgement of God I take to be the just and upright determination of God, the dictate of the Divine Understanding, to speak after the manner of men, determining what is just, what is fit and equal; this is that which the Divine Understanding determines, that man sinning, he is worthy of death. This is the judgement of God, saith the Apostle, that they that commit such things are worthy of death. It is that which the Divine Wisdom and Understanding determines as just, fit, and equal, that man's sinning should be punished with death, there is a condignity in the nature of sin that requires punishment: so that either God must go contrary to what his infinite and most unerring Wisdom determines to be right, fit, and equal, or else he must punish sin; for this is the Judgement of God, saith the Apostle, that the sinner is worthy of death; therefore that must not be done which the Divine Wisdom thinks just, fit, and equal should be done, or else the person that sins must fall under punishment. Now the Apostle tells us, Rom. 2.2. That the Judgement of God is according to truth, and this is when he is speaking of this very judgement of his in inflicting death upon the sinner. The judgement of God is according to truth, that is, God in determining to punish men for sin, determines according to right and equity: God is not too rigorous and severe in so doing; but he doth determine according to the equity and righteousness of the cause.  
Now that the Nature of God, as he is a just and a holy God, inclines him to punish sin, will appear from three considerations.  
1. God hates sin infinitely, Jer. 44.4. O do not that abominable thing which I hate. Sin is that abominable thing which God hates, and God's hatred of sin ariseth from the Holiness of his Nature: God is so holy, that he cannot but hate sin. It is not a matter of liberty to God for him to hate sin, or not to hate it; God hates sin necessarily, he cannot but hate it; as he is necessarily holy, so he doth necessarily hate sin. Now if God do hate sin, if he hate it infinitely, if he hate it necessarily, than he cannot (to speak after the manner of men) but have an infinite aversation from it; for what we hate, we have a perfect aversation from: and if God hath an infinite aversation from sin, as we may suppose that he hath, because he hates it, how should he manifest and declare this aversation but by punishing of it? This is sufficiently declared in the Text I mentioned before, Rom. 1.18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. As much as if it had been said, God hates sin infinitely, and hath all along manifested this his hatred and indignation against sin by the judgements which he hath executed in all Ages of the World. The drowning of the old World: the burning of Sodom and Gomorrha by fire and brimstone from Heaven: the swallowing up of Corah, Dathan, and Abiram, and all those remarkable Judgements which we read of in the Word of God, what are these but so many infallible proofs of God's hatred of sin, and his indignation against it? His nature is set against it, and he declares the Holiness and Righteousness of his Nature by the Judgements he inflicts upon men for the commission of it.  
2. That the Nature of God, as he is a holy and just God, inclines him to punish sin: this also will evince it, That it is a Principle that is inlaid in the minds of men, that there is corrective or punitive Justice in God, whereby he is inclined to punish men when they sin. Hence was it, that the Heathens spoke of an avenging Eye, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  such an Eye as saw and beheld all men's evil actions, and was ready to avenge them. The Apostle speaks of the Gentiles in common, who knowing the judgement of God, in the Text I mentioned before, Rom. 1. ult. As there is such a thing as corrective or punitive Justice in God, so all men, by the light of Nature, retain some sense of it in themselves. It is one of those common notions that is impressed in the minds of men, and I think we may say it is indelible, that God is just, most just, and as he is just, so he is inclined to render to all men according to their works. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This the Apostle calls the righteous judgement of God, and this righteous judgement of God consists in this, that he will render to all men according to their works. The Apostle speaks of this at large, Rom. 2.5, etc. But after thy hardness and impenitent heart treasurest up to thyself wrath against the day of wrath, and revelation of the righteous judgement of God. The Apostle calls it the righteous judgement of God: and wherein doth this righteous judgement of God consist? he tells us in the next verse, Who will render to every man according to his deeds. To them who by patiented continuance in well doing, seek for glory and honour and immortality, eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doth evil; but glory, honour and peace to every one that worketh good. This is the righteous judgement of God. And if we compare this with the foregoing verses, it will appear, that men have some sense of this righteous judgement of God in themselves; for in the first verse of the second Chapter it is said, Thou art inexcusable, O man, whosoever thou art that judgest. What is it that men judge? They judge that which is spoken of in the last verse of the first Chapter, Who knowing the judgement of God, that they which commit such things are worthy of death. Men have this judgement in themselves, that when they sin they are worthy of death: this is the judgement which they have in their own consciences.  
3. As this impression is left in the hearts of men that God is just, so men are under some fear and expectation of punishment after they have sinned, upon this account, because God is just. Hence is it, that God tells Cain, In case thou do evil sin lieth at the door, Gen. 4.7. Sin lieth at the door, that is, the guilt of sin. No sooner doth a man commit sin, but conscience, if it be awakened, will tell him presently that punishment is due for that sin. Now these three considerations show that God is holy and just, and as he is holy and just, so his nature inclines him to punish sin.  
2. The second thing is this: The Will of God, as he is true and faithful to his word, inclines him to punish sin. God threatened, that in the day that man sinned, he should die the death. Now God must be true to his own word. This is certain, God decreed to punish sin, and he could decree nothing but what was just. God having therefore justly decreed to punish sin, and manifested that Decree in his word of threatening, God must be true to his own Decree and his Word in punishing man when he sinned. Pertinent to this is that passage, which I have met with in a Learned man: God, saith he, cannot act or do any thing contrary to his own will, now God wills that which is just, and this was just, that the punishment and all the punishment that was due by the Law should be suffered and undergone. Hence he infers, that this Proposition is always true, That God could not have delivered mankind from misery, but by a full satisfaction, and that all that which the Law requires to be undergone should be undergone; 
Dei posse, velle est, non posse nolle.  God could not, because he would not: he could not, because he had determined, that the punishment which the Law did denounce, should be undergone and inflicted. It is a good speech of one of the Ancients: 
Quod ad potentiam Dei omnia ei possibilia font, quod adjustitiam possibilia sola quae justa.  As to the power of God, all things are possible unto God; but as to the justice of God, nothing is possible but what is just. Therefore God having decreed, and that most justly, to punish sin, God could not but punish sin.  
6. The sixth Proposition is: That God being merciful as well as just, doth in his infinite Wisdom find out a way, how his Justice may be salved, and man not perish. This is that which the Apostle declares to us, Rom. 3.24, 25, 26. All have sinned, and come short of the glory of God, being justified freely by his grace, through the redemption which is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, To declare his righteousness, for the remission of sins that are past, through the forbearance of God, to declare, I say, at this time his righteousness, that he might be just and the justifier of him that believeth in Jesus. The scope of the Apostle is plainly this, To show that God hath a mind to forgive sin, and yet he would be just too; therefore that he might be merciful and just both at once, God found out a way how he might forgive sin, and yet his Justice not be prejudiced. Hence was it, that God appointed Christ to be a ransom for us, that so Christ bearing the punishment that we deserved, the Justice of God might be satisfied in what Christ suffered, and yet his Mercy might be glorified in remitting the punishment to us: Him hath God ordained to be a propitiation, through faith in his blood, saith the Apostle. God remits sin freely as to us, and so his mercy is glorified as to us; and yet he receives full satisfaction from Christ, and so his Justice is glorified in him. Thus mercy and truth are met together, righteousness and peace have kissed each other, Psal. 85.10. God having found full satisfaction to his Justice in the blood of Christ, there is a sweet reconciliation between those two seeming contrary Attributes, the Justice and Mercy of God. This is elegantly set forth by one of the Ancients after this manner: There is a controversy or a strife as it were between the Justice and the Mercy of God; 
Altercatio est inter Dei justitiam & misericordiam.  but this strife is ended in the death of Christ, because in the death of our Saviour Divine Justice is satisfied in all that it did desire. Divine Justice saith, If Adam die not I am lost; and Mercy on the other hand saith, If Adam doth not obtain mercy one way or other I am lost: now Christ interposing by his death, each of these Attributes have what they do desire.  
Learn from what hath been said the Justice, Use 1 Equity, and Righteousness of God in punishing of sin, Psal. 98.9. With righteousness shall he judge the world, and the people with equity. Ezek. 18.29. Art not my ways equal, are not your ways unequal? The ways of God are full of equity; when God punisheth sin, there is the greatest equity that he should do so, there is that demerit in sin, and there is that Holiness and Justice in the Nature of God that calls upon him to punish sin. Sin is after a sort infinitely evil, not that it is simply and in itself so; but sin may be said to be infinitely evil with respect to the object, as it is contrary to the glory of God, who is Bonum infinitum, an infinite good. God also who is the Governor of the World, seeing how much the Sinner had violated the Law of Right and Equity, judges it a just and righteous thing, that Sinners should undergo punishment: therefore no man hath cause to quarrel with God, and to think hardly of him, for inflicting punishment upon him because of sin; for, This is the judgement of God, that they which do such things are worthy of death, Rom. 1.32. This is the judgement of God, as much as if it had been said, God hath determined this in his infinite Understanding. It is the upright and just determination of the most wise God, that the Sinner is worthy of death: God is not too rigorous in his judgement in this case, he judges according to the equity of the cause. Rom. 2.2. The judgement of God is according to truth. Isa. 3.11. woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him. The reward of his hands shall be given him. O this is certain, every man's condemnation will be found just at last, and it will appear to him that it is most just. God condemns no man but for sin, and there is that desert in sin for which God may justly condemn men: and I conceive that a great part of the torments of the Damned consists in this, That they shall have their eyes opened, and their understandings enlarged (which are now shut and closed up) to see that turpitude, baseness, unworthiness, monstrousness, unreasonableness that was in sin, and that they are justly punished for committing that which was so contrary to the Law of their Creation, and to the Principles of their own Being's, as they are reasonable creatures: For what is more just, equal, and reasonable than that the creature should honour, obey, and serve his Creator, and take notice of his Laws, and yield conformity to them? And what more unjust, unreasonable, and unequal than the creature should cast off God's Authority, and live in contempt of his Maker, and defiance of his Laws. Now when men shall have their understandings opened to take in this more fully, than they will see that God is just in punishing sin, and that their condemnation is most just.  
Learn from hence, Use 2 that there is no way for a guilty Soul to appear before God but by flying to the Satisfaction of Christ. God is so holy, that he cannot but hate sin, so just, that he cannot but punish sin. How then can a poor guilty creature appear before the presence of the Divine Majesty laden with all his sins? O it is an easy thing for a secure Sinner that knows neither what the nature of sin is, nor what the nature of God is, to slight sin. But he that once comes to see a little of the turpitude and deformity that is in sin, and will summon himself into God's presence, and consider what the Holiness, Purity, and Justice of God's Nature is, will soon have other thoughts of sin, and of his own condition by reason of sin. God is of purer eyes than to behold the least iniquity, and he will by no means clear the guilty; therefore he that hath but a little sight of God's Holiness, and of his infinite Justice and Righteousness, will soon cry out with the Prophet, I am undone, Isa. 6.5. And nothing can ease or quiet a poor trembling Soul in this case, but flying to the Satisfaction of Christ. When a man compares his impurity with God's infinite Purity and Holiness; when he compares his own sinfulness and unworthiness with God's infinite Justice and Righteousness, than he must needs see himself worthy of condemnation; and nothing can give ease and quiet to trembling consciences in this case, but for a man to turn his eye upon the Satisfaction of Christ, and see the Justice of God satisfied in Christ. In Christ the Justice of God is satisfied to the utmost, upon him was the wrath of God poured out to the full, and the whole punishment that was due to us, was inflicted upon him; hither it is therefore that we must fly for refuge:  we are under the sense of guilt, and under fears of condemnation by reason of sin, there is no refuge but by flying to the Satisfaction of Christ.  
The end of the fourth Sermon.   

SERMON V.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
I Proceed now to the seventh Proposition, which is this: It was the compact and agreement between the Father and the Son, that the Son, the second Person in Trinity, should take our nature, and in that nature become our Surety, and undertake the payment and discharge of our debt for us. I say this was the compact and agreement between the Father and the Son: hence is it said, The counsel of peace was between them both, Zach. 6.13. Some Learned men render it, Between those two, 
Inter illos duos.  that is, between the Father and the Son, the counsel of peace was between them both.  
Here it may be said, Object. How could there be such a compact or an agreement as this is between the Father and the Son concerning man's Redemption and Salvation? God is but one, the Divine Essence is but one, and the Divine Will but one: How then could there be this compact and agreement between the Father and the Son, since they are both one and the same God, and have one and the same essential Will?  
To this the Answer is plain, Answ. that as the Essence of the Father and the Son is but one, so the Will is but one. But for as much as the Father and the Son are considered as distinct Persons, so the counsel of peace is said to be between them both. Here are two Persons spoken of, from which also the third the Holy Ghost is not to be excluded, but all the three Persons agree in one and the same will. Now according to the counsel of the whole Trinity, the Son, the second Person of the three, is to take our nature, and in that nature to become our Surety; hence is it said, That Jesus is made a surety of a better Testament, Heb. 7.22. And Christ being made a Surety by virtue of the compact that was between him and the Father, he is to undertake the payment of our debt, for that is the nature of a Surety. A Surety is properly an Undertaker, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one that undertakes another's cause and debt. There are some Divines that call this compact between the Father and the Son, the Covenant of Redemption, and this Covenant of Redemption they describe after this fort, namely, The Covenant of Redemption, say they, it is the agreement between the Father and the Son, who was designed to be Mediator concerning the Elect, who are supposed to lie in sin and misery by their own demerit, together with the rest of men. I say concerning the Elect, to be converted, sanctified, and saved by virtue of the obedience of the Son as Mediator, which was to be performed to the Father, this they call the Covenant of Redemption. The Apostle doth plainly intimate this compact or agreement that was between the Father and the Son, Heb. 10.5, 6, 7. Wherefore when he cometh into the world he saith, Sacrifice and offering thou wouldst not, but a body hast thou prepared me. In burnt-offering and sacrifice for sin thou hast had no pleasure. Then said, I Lo, I come (in the volume of the book it is written of me) to do thy will, O God. When Christ saith here, Lo, I come (in the volume of the book it is written of me) to do thy will, O God, he plainly refers to that ancient Decree and Compact that was between the Father and himself. It was the Father's will from Eternity, that the Son should take a body and offer up that body to make satisfaction for the sins of the Elect, and the Son consented to this will of the Father, and what he did in time in assuming a body, and in offering up that body, was in pursuance of that ancient Decree and Compact that was between him and the Father; therefore it is said, In the volume of the book it is written, I come to do thy will, O God.  
The eighth Proposition is this: That Christ becoming our Surety stands responsible to the Law, and is liable to pay all the debt we own to God. Hence are those expressions, that he was made under the Law, Gal. 4.4. That he was made a Curse for us, Gal. 3.10. To understand this, we must know that Christ is to be considered as a common Person as sustaining the persons of all the Elect. Look as the first Adam was a common person, the obedience which he was bound to perform, we were obliged unto; and therefore when he sinned, we sinned in him, and when he became obnoxious to the curse and to death by reason of sin, we also became obnoxious to the same Curse and death in him: Rom. 5.12. Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. So Christ is to be considered as a common Person, Christ undertaking to be our Surety, the obedience which we were bound to perform, Christ is bound to perform, and the punishment which we are obnoxious unto, by reason of our violation of the Law, Christ becoming our Surety, is obnoxious to the same punishment. Hence is it said of the first Adam, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That he is the figure of him that was to come, Rom. 5.14. The figure of him that was to come, that is, the Type of Christ: the first Adam is the Type of the second Adam. How so? As the first Adam was a common person, and all his seed were comprehended in him, and represented by him: so the second Adam is to be looked upon as a common person, and all his seed are comprehended in him, and represented by him; therefore Christ is called the second Adam, 1 Cor. 15.45. The first Adam was made a living soul, the second Adam was made a quickening Spirit.  
Here it may be inquired, How was it that the first Adam was made a common person? And how was it that Christ the second Adam became a common person?  
I answer briefly: The first Adam was made a common person by Divine ordination and appointment, and by the Law of his Creation, he being the head and root of all mankind: and Christ was made a common person partly by Divine ordination and appointment, and partly by his own consent.  
1. He was made a common person by the Divine appointment and ordination, 1 Pet. 1.20. Who verily was foreordained before the foundation of the world, but was manifested in these last times. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ was foreordained before the foundation of the world to be the Head of the Elect.  
2. Christ was made a common person by his own voluntary undertaking. I lay down my life for my sheep, Joh. 10.17. and vers. 18. he saith, No man taketh it from me, but I lay it down of myself, I have power to lay it down, and I have power to take it again. So that by the Father's appointment and by his own free and voluntary consent, Christ became a common person.  
The ninth Proposition is: Christ by the Father's appointment and by his own voluntary undertaking becoming a debtor to the Law, stands obliged not only to perform the obedience which the Law requires, but also to undergo and suffer the punishment the Law exacts for the breach and violation of it.  
How it is that Christ stands obliged to give that obedience which the Law requires, I have had occasion to open this heretofore, when I spoke of that subject, how he was made under the Law; the other part of the assertion is, That Christ having taken upon him to be our Surety, makes himself liable to bear the punishment of the Law, that is that which I am now to speak to, and to show how Christ bears the punishment which we own to the Law: hence it is said, That the chastisement of our peace was upon him, Isa. 53. that is, the punishment which we deserved is laid upon Christ. This must be opened in two Particulars, to show you how it is that the punishment that is due to us, is laid upon Christ.  
1. That Christ becoming our Surety, the guilt of our sins is laid upon Christ. Christ, saith a Learned man, took our sins upon him, as if so be they had been his own, and presented himself before the Tribunal of God, as being laden and burdened with the sins of all the Elect. The Scripture confirms this in that known Text, 2 Cor. 5.21. He hath made him to be sin for us. How is Christ made sin for us? Not as if so be there were any sin in Christ in a way of inhesion; for he was a Lamb without spot and without blemish: and the Text itself doth sufficiently explain itself as to this; for it tells us, He was made sin that knew no sin. Therefore when it is said, that Christ was made sin, it is plain it was not that he had any sin inhering in him, as if there were any sin that did cleave to him. How then was he made sin? Certainly it was in a way of imputation, for as much as the guilt of all our sins was imputed to him: Christ had no sin of his own, but the guilt of our sins was transferred upon Christ: hence is it said, That he bore our iniquities, Isa. 53. and in this sense that expression of Luther is to be understood, 
Maximus peccatorum.  That Christ was the greatest of Sinners: for as much as he that had no sin of his own, took upon him the guilt of all the sins of the Elect; and indeed we may well say with a Learned man: If Christ did not take upon him the guilt of our sins, than we ourselves must of necessity be guilty before God to this very day. Christ therefore took upon him the guilt of our sins in a way of imputation, as our sins were imputed to him and stood charged upon him.  
2. The second Particular is: The punishment itself which guilt obligeth unto, was laid upon Christ. 
Reatus est obligatio ad poenam.  Gild is an obligation unto punishment: Christ, as he took upon him the guilt of our sins, so he bore the punishment that guilt made him liable unto. The chastisement of our peace was upon him, by his stripes we are healed, Isa. 53. It is a speech of one of the Ancients: 
In illo facta est punitio quae nobis debebatur.  That punishment was inflicted upon Christ that was due to us.  
The tenth Proposition is: That Christ taking upon him the guilt and punishment of our sins, he suffered the substance of what we ought to have suffered. This is a Proposition of great weight and moment, and will bring us nearer the very heart and spirit of the Doctrine of Christ's Satisfaction. Christ did not undergo this or that punishment only, but he underwent the substance of all the punishment that we were to suffer; and as I shall show you hereafter, he suffered the substance of the torments of Hell for us. It is true, there are some circumstances and adjuncts in the punishment of the Damned which Christ did not undergo, as namely, Eternity of punishment, the worm of conscience, despair, these Christ did not suffer, he could not suffer these, and yet Christ suffered the substance of the punishment that we should have suffered, yea he suffered the substance of the torments of Hell for us. Divines observe, that Christ in some respect suffered idem, the same that we should have suffered, and in other respects he may be said to suffer tantundem, that which was equivalent. It was not necessary that Christ should undergo all the circumstances and adjuncts of punishment that the Damned undergo; but yet he suffered the substance of what we ought to have suffered. To speak a little to those three adjuncts, that I named, of the punishment of the Damned which Christ did not suffer, I will show first how Christ was exempted from those adjuncts of the punishment, and yet how he suffered the substance of it.  
1. As for the Eternity of punishment: It was not necessary that Christ should suffer that, because the dignity of Christ's Person was such, that it was possible for him to satisfy the Justice of God, and he did satisfy the Justice of God fully, without suffering eternally. The reason why eternal punishment is inflicted on the Damned is, because they cannot suffer enough at once to satisfy Divine Justice; therefore what is wanting in a present suffering, must be made up by duration and continuance: but now it was not thus with Christ, Christ was able to satisfy the Justice of God at once; therefore it is said, That by one offering he hath for ever perfected them that are sanctified, Heb. 10.14. What was wanting in the length and duration of Christ's suffering, was made up two ways.  
1. Partly in the greatness of his sorrows and sufferings. Christ suffered more grief and sorrow, as Divines observe, than if all the sorrows and sufferings of all men had been put together.  
2. Partly by the dignity of his Person, he being the Son of God, and God by nature, yet took upon him our flesh, and gave that flesh for the life of the world, Joh. 6.51. therefore it was not necessary that Christ should undergo that adjunct, the Eternity of punishment, because he was able to satisfy the Justice of God by his sufferings without suffering to Eternity.  
2. As for that which we call the Worm of Conscience, which is one thing in the punishment of the Damned, Christ could not undergo that, and the reason is, because that which is called the worm of conscience is an inseparable adjunct of sin inhering in the person in whom it is: now Christ was most free from sin in his own person; it is true, he had sin imputed to him, the guilt of our sins was imputed to him, but he had no guilt of his own, and therefore he could not have this worm of conscience; for that which we call the worm of conscience is nothing else but conscience reflecting upon a man's actions, and tormenting him upon the account of the obliquity and deformity that hath appeared in them. Now Christ having done nothing that was contrary to the Law, He had done no violence, neither was guile found in his mouth, as the Prophet speaks, Isa. 53. it was not possible he should undergo the worm of conscience, because this supposeth sin in the person that underwent it, which Christ was most free from.  
3. As for that of Despair, some Divines are of opinion, that despair is not properly in the Damned, and the reason they give is this: As hope in the godly after the last Judgement shall cease, because hope shall then be swallowed up in fruition; so they suppose that despair shall cease in the wicked, because that perdition and destruction is then actually come upon them, which before they feared.  
But it may be said: Do not the Damned see that they are miserable, and that they shall be miserable for ever, and doth not this cause them to despair?  
To this they answer: It is true, the Damned see themselves in that misery from which they shall never be delivered; but yet it may still be doubted, whether this may be called Despair yea or no: and the reason is, say they, because despair supposeth a sense of some future time, but now in Eternity there is no time. The Damned have a certain knowledge of misery that they are under, they feel it at the present, and therefore, say they, that which they do already feel they need not fear. Hence is that speech of one of the Ancients: Grief hath no fear in it, because fear doth no longer torment the mind, when a man gins already to suffer what he did fear. But I know not whether it be worth the while to dispute, whether despair be properly in the Damned yea or no. This I am sure of, that the Damned know that they are miserable, and they know that this misery shall continue always, they know that it shall not be otherwise with them than now it is, and this is equivalent unto despair; but this is rather an adjunct of their torment and punishment, than the substance of it: therefore it was not necessary Christ should undergo it.  
2. We say, That despair, as it is opposite to the grace of hope, so it could not be in Christ, because despair, at it is opposite to hope, speaks a deordination, and it would suppose some sin, which Christ was most free from; and therefore Christ, when he was in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and height of all his sufferings, when he had lost the sense and feeling of God's love, yet he manifested the highest faith, when he saith, My God, my God, why hast thou forsaken me? Though he had not the sense and feeling of God's love, but complains that he was forsaken, yet he calls God his God, and that manifested his faith, and where there is faith, there will be hope, for hope is the daughter of faith; therefore despair was not in Christ. But though Christ did not suffer some circumstances and adjuncts of punishment that the Damned suffer, yet Christ suffered the substance of what we were to suffer: and this is that which I must now begin to speak unto. And here I am to show how it was that Christ suffered the substance of what we ought to have suffered.  
1. Christ made himself passable and mortal for our sakes, that is, he made himself subject to suffering and death for our sakes. Sin is the inlet of suffering and death: had there been no sin, there had been no suffering or death. It was sin that brought in both suffering and death: when man had sinned, God first said to the woman, I will greatly multiply thy sorrow, and thy conception, in sorrow shalt thou bring forth children, Gen. 3.16. To the man he saith, Cursed be the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life, Gen. 3.17. Here we see sin brought in sorrow and suffering, so also sin brought in death, Gen. 2. In the day thou eatest thou shalt surely die. Rom. 5.12. Wherefore as by one man sin entered into the world, and death by sin. Now Christ our Surety, that he might bear the punishment that was due to us, he put himself into a state of suffering and death for us, sin having brought in suffering and death into the world as the just demerit of it, and the curse that was due to it: Christ, I say, being our Surety put himself into a state of suffering and death for us. To understand this, we must know, that although the Son of God had assumed our nature, yet he needed not, unless he had pleased, to have subjected himself unto suffering and unto death. For Christ assuming our nature without sin, was in respect of the innocency of his Humanity, and also in respect of the personal Union exempted both from the Law of suffering and of death; but Christ becoming our Surety, and being to bear the whole punishment that was due to us by reason of sin, and it being the nature of the Curse,  
1. That we should be liable to suffering and death; And  
2. That we should actually undergo suffering and death; therefore Christ did voluntarily undergo both these.  
1. He did subject himself to a passable and mortal state. And  
2. He did actually undergo suffering and death for us.  
1. Christ did subject himself to a passable estate; he that was above all suffering, made himself subject to suffering for our sake. Hence is it said, that he was a man of sorrows, and acquainted with grief, Isa. 53.3. Hence also is it said, He was tempted in all points like unto us, sin only excepted, Heb. 4.15. Christ was exposed to all manner of sufferings and temptations whatsoever excepting sin.  
2. Christ did subject himself to a mortal estate for our sakes. The flesh of Christ, as it was united to the second Person in Trinity, who was God, had been immortal, had he not voluntarily subjected himself to death for our sakes; but that being part of the Curse, that man should become mortal and subject to death by reason of sin, Christ was willing to subject himself to that part of the Curse: Dust thou art, and to dust shalt thou return, Gen. 3.19. was the Curse pronounced upon man for sin. 
Terra es, & in terram reverteris.  Earth thou art, and unto earth shalt thou return. By this expression Divines, both ancient and modern, understand a state of mortality that should come upon man by reason of sin. Earth thou art, and to earth shalt thou return, that is, thou shalt become mortal. 
Terra es, ostendit hominem in deterius commutatum. Aug.  Austin. observes that expression, Thou art earth, it shows, that the whole man was changed for the worse. Man that had been immortal, had it not been for sin, is now become mortal, by means of sin: there is nothing that men fear more than death. The Apostle tells us, That men through fear of death are all their life-time subject to bondage, Heb. 2. When man by sin was brought into a mortal state, he was always in fear and expectation of death. A man that is condemned doth not die presently, but he is in a dying condition, and he is always in expectation of death; and a man that is infected with the plague, doth not, it may be, die presently, but he carries his death's wound about him: so man having sinned, he had the matter of death in him, he had that in him, which would certainly and infallibly bring him unto death, man having sinned brought himself into a mortal state: therefore the Lord Jesus Christ our Surety, that he might deliver us from this part of the Curse, put himself into a state of mortality, makes himself liable to death. Hence is that of the Apostle, Phil. 2. He took upon him the form of a servant, and became obedient to the death, even the death of the cross: that is, he took our nature, and made himself mortal in it. Had the Divinity in Christ exerted itself in its full power and strength, it could have prevented suffering and death in Christ; but it being a part of the Curse, that we s●●uld be subject to suffering and death, the Divinity did so far suspend itself, that Christ might become passable and mortal; therefore Christ who was immortal in himself, made himself mortal for our sakes. In Rom. 8.2. we read of the Law of sin and of death. The Law of sin is, as Austin observes, that whosoever sins shall die, 
Lex peccati ut quicunque peccârit moriatur. August.  the soul that sins shall die. The Law of death is, Dust thou art, and to dust thou shalt return. Therefore man being subjected to a state of mortality by the Curse, Christ underwent this Curse for us, Heb. 2.14. That through death he might destroy him that had the power of death, that is, the devil. That through death he might destroy him, etc. The end why the Son of God assumed our nature was, that he might suffer and die in it; he so assumed our nature, as that being in our nature, he might become passable and mortal in it. Ought not Christ to have suffered these things? Luk. 24. He that would be our Surety and pay our debt, must suffer and die for us; and therefore that Christ might fully discharge our debt, he was pleased to put himself into a state of suffering and death.  
Learn from hence, Use 1 in the first place, the infinite love of Christ, that Christ who was free, would become our Surety, and bring himself under bonds for us, and make himself liable to the Law and to the penalty of it for our sakes; yea not only so, that Christ who was most free, would take upon him the payment of our debt, but that he who in some respect was the Creditor, and had the debt owing to him, should yet in another respect, and in a wonderful way of dispensation become the Surety, and pay the debt for us. Consider Christ as God, sin was an offence against him as well as against the other Persons of the Trinity, and Christ might have demanded and exacted punishment from men; but yet Christ in a wonderful way of dispensation, by assuming our nature, and bearing the punishment due to us in it, would become our Surety, and pay the debt that was owing to himself. Have we not reason here, with the Apostle, to cry out, O the depth! O the heights and depths, and lengths and breadths of the love of Christ! that when Christ might have demanded satisfaction from us, he was pleased to take our nature, and make satisfaction for us.  
This shows us the great happiness and the singular privilege of Believers, Use 2 who have an interest in Christ. The privilege of Believers lies in this, That Christ who is their Surety, hath undertaken to satisfy and discharge their debt for them. Now if the debt of punishment which we own to Divine Justice be already satisfied, if the punishment which we own to God's Justice be already undergone, Divine Justice can demand no more: this consideration may be of unspeakable use and comfort to us when we come to be under agonies and terrors of conscience. Those that truly belong to God may sometimes have such thoughts as these are: What if I should be put to lie under the wrath of God? What if the torments of the Damned should be inflicted upon me? Holy Souls themselves have had some sips and tastes of Divine wrath. Now that which may be of unspeakable comfort in such a case is this: If thou be a true Believer, if thou hast closed with Christ by faith, thou hast already suffered punishment in Christ thy Head, thou hast after a sort satisfied Divine Justice, and born the torments of Hell in Christ thy Head. Paul said, I am crucified with Christ, Gal. 2.20. I am crucified together with Christ, concrucified. When Christ was crucified, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we were crucified together with him. Christ suffering the punishment in our nature, which was due to us, it is in God's account as if we had suffered. Hence it is said, He was made sin for us, 
2 Cor. 5.21.  and we are made the righteousness of God in him. Now thou that art a true sincere Believer, who lovest Christ, and prizest him above all the world, if thou hast already suffered the wrath of God and the torments of Hell in Christ thy Head, it is to be hoped thou shalt not be put to suffer it in thy own person. Who shall condemn, saith the Apostle, it is Christ that hath died, Rom. 8.33. If Christ hath died, thou shalt not die; and if Christ hath been condemned, thou shalt not be condemned.  
This shows the unspeakable misery of such who have no interest in Christ, Use 3 and no part in his Satisfaction. Their misery appears in this, That they are liable to bear the punishment of their own sins. As this is the singular privilege of Believers, that they are exempted from punishment, because Christ their Head and Surety hath born it for them: so this is the unspeakable misery of all Unbelievers, of all such as lie out of Christ, that they are liable to bear the punishment of their own sins, because they have no interest in that person that should take off this punishment from them. The misery of all Unbelievers and such as lie out of Christ, appears from these two considerations.  
1. Because the Sentence of the Law stands in full force against them, that Law that says, The soul that sins shall die. The wages of sin is death. That Law is still in force against them; and if they have not a Surety to bear this penalty of the Law for them, they are liable to it themselves. The Law exacts death from the sinner, therefore thou must either die in thy own person, or in a Surety; for the sentence of the Law cannot be reversed, that saith, The soul that sins shall die.  
2. Divine Justice calls for punishment. The Nature of God, as he is a holy and just God, inclines and obligeth him to punish sinners; therefore if Divine Justice do not find out some other way to be satisfied in, it will satisfy itself upon the Sinner himself. In how sad a case is every person that is found out of Christ! he is already condemned by the Law, and is in danger of being arrested and seized upon by Divine Justice every moment. O how doth it concern us all to secure our interest in Christ to get a part in his Satisfaction! for as much as unless we can obtain an interest in Christ as our Surety, to satisfy the Law and Divine Justice for us, we are liable to bear the punishment which our sins deserve, and to make satisfaction in our own persons.  
The end of the fifth Sermon.   

SERMON VI.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
I Now proceed to that which remains: The second Particular therefore is this, That Christ did not only make himself passable and mortal for us, but Christ did actually undergo suffering and death for us: This I shall open in several Particulars.  
1. Our Lord Jesus Christ, that he might bear the punishment of our sins, underwent all manner of sufferings in his body for us, he suffered hunger, thirst, weariness, pain, grief, and the like, Isa. 53.4. He hath born our grief, and carried our sorrows: and vers. 7. He was oppressed, and he was afflicted. Whatever pressures and loads of afflictions we may feel, Christ felt the same, yea he hath felt them in a far greater measure than we do. It was part of the Curse pronounced upon ●lam after his Fall, Cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life, thorns also and thistles shall it bring forth to thee, Gen. 3.17, 18. By these expressions, Learned men observe, That all the miseries and calamities of this life are set forth; this was part of the Curse, that man should be subject to all the miseries of this life, the miseries that we all feel and experiment, such as hunger, weariness, pain, and the like. Now that being part of the Curse, that we should be subject to all these miseries, Christ underwent the miseries that we are subject unto.  
2. Christ was exposed unto, and suffered shame, ignominy, contempt, and reproach for our sakes. Hence was it, that he was arraigned and condemned as a Malefactor by an earthly Judge: hence it came to pass, that he was buffeted, reviled, spit upon, crowned with thorns, mocked, derided, crucified between two thiefs, all which circumstances were matter of great reproach and contempt, and all this our Saviour bare as the punishment of our sins, and we cannot have a just and due contemplation of the sufferings of Christ, what they are in themselves, nor make the right use of them as to ourselves, unless we apprehend, that whatever Christ suffered, he suffered it as the punishment for our sins. We read in the History of the Gospel what shame and contempt was poured on our Saviour, in his being buffeted, spit upon, derided, mocked, and crowned with thorns; but I fear there are too few that consider, that he bore these things as the just punishment of our sins. We read this as a History, and that is all; but if we look upon this with a spiritual eye, we ought to consider, that our Saviour bore all this as the just punishment of our sins; for shame and contempt is one part of the punishment due to sin. Hence is it, that when the punishment of the wicked is described at the last Day, it is described by this, Some shall rise to shame and everlasting contempt, Dan. 12.2. so that shame and everlasting contempt is part of the punishment that is due to sin. Now than our Saviour bearing the whole punishment of our sins, hath born that shame and contempt that we deserve. Hence are those expressions, Isa. 50.6. That he gave his back to the smiters, and his cheeks to them that plucked off the hair, he hide not his face from shame and spitting.  
3. Christ suffered in his Soul, as well as in his body, for us; yea, our Saviour's sufferings in his Soul were his greatest sufferings. Though the sufferings of his body were great, yet the sufferings of his Soul were by far the greatest sufferings, Joh. 12.27. Now is my soul troubled. Mat. 26.28. My soul is exceeding sorrowful. The Papists and some others will not admit these sufferings of our Saviour in his Soul, they make the main of Christ's sufferings to be in his body. But the Scripture is clear in this, That Christ suffered in his Soul as well as in his body; and it was most necessary, that Christ, who was our Surety, should suffer in his Soul as well as in his body: and the reason is, because Adam did primarily and principally sin in his soul: sin first began in the soul; and therefore it was meet, that Christ should primarily and principally suffer in his Soul that punishment that was due to us for our sins. It is the observation of a Learned man, Christ, saith he, is to be considered under the notion of a Surety, or Undertaker for us: Thence, saith he, it follows, that his body was constituted and appointed as a Surety for our body, his Soul was constituted a Surety for our souls: so that Christ was to suffer that punishment in his Soul, that we were to suffer in our souls, and Christ was to undergo that punishment in his body, that we were to suffer in our bodies; and if we should suppose, that our Saviour had not suffered that in his Soul which we should have suffered, but only hath suffered such grief as belongs to the sensitive part, than it would follow, that the Soul or Spirit that is in us, is not yet redeemed; for what Christ hath not born for us, doth remain still for us to suffer and to be undergone. If therefore Christ suffered nothing in his Soul of what the Law of God and Divine Justice would inflict upon our spirits and souls as the punishment of sin, it remains still to be undergone by us. But much more sweet and comfortable is that speech of Ambrose: My mind or spirit is crucified in Christ, 
Mens mea in Christo crucifixa est. Ambr.  the meaning of which I take to be, That the punishment which was due to my mind or spirit is laid upon Christ, and I having suffered that in my mind or spirit, in Christ my Head, which I deserved to suffer, I hope hereby to be set free from that punishment. Christ, I say, suffered in his Soul: hence is it said, that Christ was smitten of God, Isa. 53.4. We did esteem him stricken, smitten of God, and it pleased the Lord to bruise him, and to put him to grief, verse. 10. Christ was stricken of God, immediately stricken in his Soul, Psal. 69.26. They persecute him whom thou hast smitten. Mat. 26.31. I will smite the shepherd. If Christ was smitten of God, how should that be but immediately in his Soul? Hence is that of one of the Ancients: God, saith he, was justly angry with us for our sins, and Christ interposing himself as the middle person, took off the stroke, and bore the punishment that hung over us. Neither may it seem strange to us, that our Saviour should suffer in his Soul, for as much as he was pleased to take upon him the guilt of all our sins. It is a memorable passage of a late modern Divine: The guilt, 
Dickson. Therapeut Sacr.  saith he, of all our sins, wickednesses, and most heinous offences, which from the beginning of the world to the end of it have been committed by any of the Elect, all these were imputed to one Christ, altogether, and all at once; and although Christ by taking the guilt of all these sins upon him, did not pollute or defile that holy Soul of his, yet nevertheless he did burden his Soul with them, by obliging himself to suffer the punishment that was due to the sins of the Elect, as if so be those very sins had in some sort been his own sins. Now, saith he, whenas we see the most profligate and impure sinners, liars, thiefs, adulterers, and the like, when we see these, they cannot patiently hear themselves to be called liars, or thiefs, or adulterers, though guilty of such enormous crimes, although it is manifest that they are guilty of them, neither can they bear the shame and disgrace of their own guilt that yet doth manifestly lie upon them; with how great a grief and passion of mind, with how great a darkening of that sanctity and glory that was in our Saviour, must we suppose that Christ did take upon his shoulders this most noisome dunghill of all our sins, than which nothing could be more abhorring from the purity and sanctity of nature!  
4. Christ suffered death itself for us: hence is it said, That he tasted death for everyman, Heb. 2.9. Nothing less than death could satisfy the Law, the sentence of the Law was, That the soul that sins shall die; therefore he that will be our surety, and bear the punishment due to us, must undergo death itself for us. Some of the Papists tell us, That such was the dignity of Christ's person, that the least drop of his Blood, the least tear, the least sigh of his heart would have been sufficient to redeem us. But our Divines do well answer: To what purpose then were all the rest of Christ's sufferings, his temptations, his grief, his reproaches, and all that which he underwent both in his life and death? If one drop of Christ's blood had been sufficient to redeem us, than all the rest that Christ suffered, must needs be supposed to be superfluous and unnecessary. But we must know, that notwithstanding the dignity of Christ's person, the Law requires death, In the day that thou eatest thou shalt die the death: therefore Divine Justice demanded the same punishment to be undergone, which was threatened by the Law; therefore death being threatened by the Law, nothing less than death would satisfy Divine Justice. The Apostle tells us in the Epistle to the Hebrews, That under the Law, without shedding of blood there was no remission; the sacrifice must be killed and slain before there could be remission of sins. Christ therefore being the true Sacrifice for our sins, he was to be slain and put to death, before remission of sins could be obtained for us. It is true, there were many advantages that did accrue by the dignity of Christ's person, some of which are such as these, which Divines mention.  
1. That the death of one should be sufficient for the Redemption of so many. If Christ's person had not been of that dignity and worth, it could not have been supposed, that the death and suffering of one person would have sufficed for the Redemption of so many. It is well observed by one of the Ancients: If Christ had not been God, how could he alone have been sufficient to have been a price for our Redemption? Therefore there is that advantage which ariseth from the dignity of Christ's person, that the excellency of his person is such, he being an infinite person, that he is able to make satisfaction for all.  
2. The dignity of Christ's person made the death of Christ to be meritorious; for what may we not suppose, that so great a Person, who was of equal Majesty and Glory with the Father, should not merit at the hand of his Father?  
3. The dignity of Christ's person was available as to this, That some circumstances of punishment, which were not fit for him to undergo, Christ undergoing that which was equivalent, might be omitted; as one circumstance which Divines mention is this, namely, That the torments of Hell, which were to be suffered and undergone by us in the next life, were suffered and undergone by Christ in this life. These advantages did accrue from the dignity of Christ's person; yet notwithstanding this dignity of Christ's person, he that was to be our Surety was to undergo the substance of that punishment that we were to undergo. Now death being the punishment that was to be suffered by the transgressors of the Law, as being threatened by the Law, Christ being our Surety, was to undergo and suffer death for us.  
5. Christ did not only undergo natural death, but he also tasted of supernatural death, and so by consequence suffered the pains and torments of Hell for us. Christ suffered the whole curse of the Law as to the substance of it. Hence is that of the Apostle, Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3.13. Now the Curse of the Law was, In the day that thou eatest thou shalt die the death: or as it may be rendered, In dying thou shalt die, that is, thou shalt die doubly, thou shalt die a twofold death, thou shalt die naturally, and thou shalt die spiritually, thou shalt die a natural death, in having thy soul separated from thy body, and thou shalt die a spiritual death, in having thy soul separated from me. Therefore it is well observed by one of the Ancients, I think it is Ambrose's observation; Therefore, saith he, it was said to Adam, In dying thou shalt die, or as it is rendered, Thou shalt die the death, and not simply, Thou shalt die, because the death here spoken of concerns both soul and body. Now then as Adam, and we in him, became subject to a double death, one of the body, the other of the soul: So our Saviour being pleased to be our Surety, subjected himself to a double death for our sakes, to a natural death, and to a supernatural death.  
1. To a natural death, the separation of his humane soul from his body.  
2. To a supernatural and spiritual death, the separation of his soul for a time from the comfort of God's presence. Hence is it that we read, that our Saviour did not only suffer death in the Singular number, but he underwent deaths in the Plural number, as if it were intimated, that there was a double death that he suffered, Isa. 53.9. He made his grave with the wicked and with the rich in his death, in the Hebrew it is in his deaths in the Plural number; and this was not without some special Mystery in it, as some Learned men conceive: yea, there is a judicious Divine that saith expressly, he is persuaded, that both kind of deaths, natural and supernatural, are intimated by that expression, when it is said, He made his grave with the rich in his deaths. Our Saviour underwent therefore a double death, a natural death and a supernatural death. That our Saviour suffered the first death, a natural death, a separation of his humane soul from his body, that we do all know and believe. Now that he tasted of the second death, or supernatural death, the separation of his soul from God (taken in a right sense) that I must speak unto. To understand this we must know, that the soul may be said to be separated from God two ways.  
1. By a voluntary aversion from God by sin, this was not in our Saviour, and could not be in him, his will did always firmly and inseparably adhere to God even in the midst of his greatest sufferings. It is true, this is part of the punishment of sin in us, namely, that our wills are turned aside from God, Adam voluntarily deserting of God, this is now part of the punishment that is come upon him, that he is now left to himself, and thereupon there is an aversion of his will from God, and this is that which we call spiritual Death, when the will declines and turns from God, the chief Good. But this kind of death could not be in our Saviour, and the reason is, because he that was to bear the punishment of all other men's sins, must necessarily be supposed to be without all sin himself. Christ could not have been a Surety for our sins, born the punishment of them, if he had not been without all sin himself. This aversion of the soul from God, as it is the punishment of sin, so it is in itself a sin. Now Christ so bears the punishment of our sins, as that he himself is still without all sin in a way of inhesion. Christ hath the guilt of our sins laid upon him by way of imputation, but he hath no sin in him by way of inhesion.  
2. The soul may be said to be separated from God in a way of deprivation, namely, when the soul is deprived of the comfort of God's love and presence. Now this our Saviour did undergo, he was deprived of the comfort of his Father's love and presence for a time, as we shall show more hereafter. Psal. 88.14. Lord, why castest thou off my soul? why hidest thou thy face from me? This is spoken in the letter in the person of Heman; but Learned men conceive, that Christ's sufferings are here represented to us under these expressions: Lord, why hidest thou thy face from me? God's face was hid from Christ for a time, that so it might not be hid from us for ever. And this was the spiritual death that our Saviour underwent, not a death in sin, which we are all subject to; not any aversion of his will from God, but desertion of God in point of comfort; to be deserted and forsaken of God, as our Saviour was, is in some sense the spiritual death of the soul. It is a good speech of one of the Ancients: That is not death so properly that separates the soul from the body; but that is most properly death, which separates the soul from God. God is life, life itself; he therefore that is separated from God must needs be dead; as the body lives from the soul, so the soul, ut beatè vivat, that it may live happily, must live from God. Hence are those expressions of Austin: The life of the body is the soul, but the life of the soul is God; the body dies, when the soul recedes from it, and the soul dies, when God recedes from it. Therefore when our Saviour was so far forsaken and deserted of God for our sakes, as to have no sensible taste of his love and favour for a time, in this sense he underwent spiritual and supernatural death for us.  
6. The sixth Particular which follows upon this is, That our Saviour tasting of supernatural death for us, he did in so doing undergo the very pains of Hell for us. Hence are those expressions, Psal. 116.3. The sorrows of death compassed me, the pains of hell got hold of me, I found trouble and sorrow. So likewise, My soul is heavy to the death, Mat. 26.38. It is a great expression which we have, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Act. 2.24. Having loosed the pains of death, or the sorrows of death. The Greek word properly signifies the sorrows of a travailing woman, and what were these sorrows? Those which he had in the Garden, when he was in his Agony, and when he sweat drops of blood, and those which he had upon the Cross, when he cried out, My God, my God, why hast thou forsaken me? These are called the sorrows or pains of death, but indeed they were the sorrows or pains of Hell; and therefore the vulgar Latin renders it, the pains of hell, because in these sorrows our Saviour did not only taste of the sorrows of natural death, but he also tasted of the sorrows of supernatural death, that is, of the pains of Hell. Hence is it, as Learned men have observed, That the sufferings of Christ, and those great sorrows that he underwent, are set forth in such a variety and multitude of expressions in the Scripture, that sometimes they are set forth by the grave, by darkness, sometimes by the land of oblivion, sometimes they are called wounding, kill; sometimes they are set forth by his being forsaken, forsaken of his friends, of his kindred, yea of God himself: sometimes they are called debts, afflictions, tempests, solitude, prison, cutting off, abjection, treading under foot; all which, and many more which the Scripture is full of, sets forth those most perfect, consummate, and complete sorrows and pains which our Saviour did suffer and undergo for our sake. In Psal. 22. which is certainly a Prophecy of Christ, and a description of his sufferings, we have these sufferings notably set forth, in vers. 1. My God, my God, why hast thou forsaken me? and vers. 14. I am poured out like water, all my bones are out of joint, my heart is like wax, it is melted in the midst of my bowels, my strength is dried up like a potsherd, and my tongue cleaveth to my jaws, and thou hast brought me into the dust of death. He that thinks this is spoken of some ordinary sufferings, which are common to other men, must needs have a very slender consideration of these things, certainly they are more than common ordinary sorrows that drew such expressions from our Saviour, in whose person here the Psalmist speaks: our Saviour then tasted of supernatural death, he did undergo the pains of Hell for us. Now that I may unfold a little more particularly and distinctly how it was that Christ suffered the pains and torments of Hell for us, I must do it in some particular Propositions, and I would speak of this a little for these two ends.  
1. That we might more fully understand what it was that we deserved by our sins.  
2. That we might admire the love of Christ so much the more, that he should suffer such pains and torments for us, that we might be delivered from them.  
1. Our Saviour suffered the greatest and most inexpressible dolours, anxieties, and perplexities in his mind for us, and yet without sin: no sorrows were ever like to his sorrows. Hence is that expression, Mark 14.33. He began to be sore amazed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and to be very heavy; or, He began to be afraid and grievously troubled. The first word properly signifies to be struck with fear, or to be astonished with fear, our Saviour was as a person astonished: this is the proper import of the word. This amazement, as we express it, was such a passion as was stirred up in our Saviour, by which (from the sudden commotion of all the faculties of his Soul) he was as a person astonished, all over in a fear, astonished at the greatness of the things he had to suffer: neither d●d this astonishment speak any imperfection of Holiness in the humane nature of our Saviour, but only demonstrated the greatness of his sufferings; for it is possible, that the mind by some sudden and vehement commotion from some terrible object, may be so occupied and taken up, that there may not be the free exercise of the thoughts for the present, and yet this without sin: this was the case of our Saviour, he was like a person astonished at the greatness of the sufferings that he was to undergo, and that he saw coming upon him, all the faculties of his Soul were moved and stirred in him at the torrent of Divine wrath that he saw ready to break in upon him.  
2. The second word used by the Evangelist is, He began to be amazed, and very heavy. This word is well rendered by our Translators, very heavy; for I find that Phavorinus renders the Substantive, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phavorinus  sadness. of soul, He began to be amazed, and very sad. Now concerning this fear and this grief that our Saviour underwent, I shall speak more particularly hereafter; but before we proceed to that, I shall make some use of what hath been already opened.  
Learn from hence in the first place, Use 1 how great an evil sin is, nothing shows more clearly what an evil sin is, than those great sorrows and sufferings of our Saviour, that God should cast so innocent a person as Christ was in himself, merely because he was our Surety, and took upon him the guilt of our sins, into such great sorrows and inexpressible dolours both in soul and body, this shows what an infinite evil sin is, and how much God hates it, and what it is that we deserve by it. We may slight sin, and think it a light and trivial thing; but O let us stand by the Cross of Christ a while, and see what it was that the Son of God and God suffered in our nature: consider what grief, what anguish, what trouble and perplexity of soul he underwent, and then we shall see that God doth not look upon sin as such a slight and trivial thing whatever we may do. Would God have exposed his own innocent Son who was so near to him, who was so tenderly beloved by him, who always pleased him, and who never offended him, to so much ignominy, to so much contempt and shame, to so much pain, grief, and sorrow, had he not hated sin infinitely, had not his soul been infinitely set against it? O when we find our hearts begin to play and dally with sin, it is good for us to soak our hearts in the meditation of Christ's sufferings, to take a turn at the Cross of Christ, and behold the Son of God incarnate made a spectacle to men and Angels, and bearing the wrath of God to expiate the guilt of our sins.  
Learn from hence what remains still to be suffered by unbelievers, those dolours, those sorrows, Use 2 those torments of soul and body; that death which Christ hath not suffered for them remains still to be suffered by them in their own persons, for the sentence of the Law must take place: therefore unless thou have suffered in a surety, thou art liable to suffer in thy own person; the sentence of the Law is, In dying thou shalt die, die nuturally and die spiritually, taste of natural and supernatural death; therefore unless thou have suffered this in a surety, thou art liable to suffer this in thy own person. Now all Unbelievers, who are guilty either of positive, or negative unbelief, have no part in Christ or his sufferings.  
1. They who are guilty of positive unbelief, such as reject Christ, and will have nothing to do with him, as they said, We will not have this man to reign over us, these have nothing to do with Christ and his sufferings.  
2. Such as are guilty of negative unbelief, such who do not believe on Christ, who do not close with him, who do not embrace him by a lively faith, all such have no part in Christ and in his sufferings; therefore it necessarily follows, that that which Christ hath not suffered for them, remains still to be suffered by them in their own persons, Joh. 3. ult. He that believeth not on the Son shall not see life, but the wrath of God abideth on him. O how should this make every soul of us to tremble, lest we should be found out of Christ! Canst thou bear the terror of the first death, when the sting of it is not taken away? Or canst thou bear the fear of supernatural death, to have thy soul separated from God for ever? If thou hast not a part in Christ and in his death, thou art liable to both these, to the terrors of natural death, and to the terrors of supernatural death. O let us not think it an indifferent thing, whether we get a part in Christ yea or no; certainly God did not put his innocent Son to suffer all these things, we have heard of, in vain; and certainly, if the Gospel be true, Christ hath suffered all these things; and if Christ hath suffered all these things, than all of us did stand in need of them; and if we need them, it concerns us deeply to make sure our part and interest in them.  
The end of the sixth Sermon.   

SERMON VII.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
I Come now to speak particularly of that which was formerly mentioned in the general, and here we shall show  
1. How it was that our Saviour suffered fear, and what the fear was that he underwent.  
2. I shall show how it was that he suffered grief, because these are the two things which the Evangelist insists upon in the Text formerly mentioned, Mark 14.33.  
1. Our Saviour was afflicted with sore fear, yea he was even overwhelmed and oppressed by fear, yet without sin: hence is that expression of the Apostle, Heb. 5.7. He was heard in that he feared.  
But here it may be said, 
Object.  What was that fear that our Saviour was struck with, when he is said to be amazed with fear, or astonished with fear?  
I answer, 
Answ.  It was the fear or horror of Divine wrath due to us for our sins. Certainly it was not a corporal death that our Saviour feared so much; many of the Martyrs, by the Grace they had received, were much carried above the fear of a corporal death; much more may we suppose, that the perfect and consummate Grace that was in the heart of our Saviour, would have carried him above the fear of a natural death: but it was the fear of Divine wrath that he was struck with; therefore is it that he cries out, Father, if it be possible, let this cup pass from me. What was this cup? Certainly the cup of Divine wrath, as I may show you more hereafter: this than was that which our Saviour feared, the wrath of God. Fear, says a Learned man, was cast into the humane nature of our Saviour, which being a creature, fear might possess it, lest it should be swallowed up of an angry God, who did exact as much as rigid justice ought or could require from so great a person who was the Surety or Undertaker. Our Saviour knew rightwell that he was to bear, not the guilt of one or two or a few sins, not the guilt of some lesser sins only, but the guilt of the greatest sins; he knew that he was to bear the guilt, not of the sins of some of the Elect only, but the guilt of all the sins of all the Elect; what a torrent then, or sea rather of wrath must our Saviour needs see coming on his most holy Soul, when the wrath of God, which was due for the sins of all the Elect, was like to come upon him at once? Well therefore might he be afraid. If it be possible for Satan to aggravate and blow up the guilt of a little sin (as we would account it) in the eye of a man's conscience, so as it shall seem the greatest sin in all the world, as certainly he can, and those that have to do with troubled consciences, know how often he doth it, and such a sin is ready to make a soul to despair, unless Divine Grace do step in and help it; into what a consternation than may we well suppose the humane soul of our Saviour to be cast, when the sins of all the Elect, the most great, horrid, and heinous sins, as well as the least, were bound upon him by the omnipotent hand of God his Father, and he knew he was to answer for them all? well might our Saviour fear in this case. Neither is it to be wondered at, that our Saviour should be thus struck with fear and astonishment, if we consider that Christ did not only take our nature, but he took the infirmities of our nature, namely, such as were inculpable and without sin, and he also assumed our natural affections, as grief, sorrow, and the like. It is natural to the creature to fear and tremble at the sight and presence of an angry God: thus we read how the rocks clavae in sunder, and the mountains have trembled when God hath shown forth the terribleness of his Majesty; and it is natural to men, when any terrible object presents itself, and some evil approaches, although it be not as yet inflicted, especially when some such evil approaches, as is greater than a man's strength, to fear and be astonished: therefore our Saviour having the verity and truth of our nature in him, and having the verity and truth of humane passions in him, yet without sin, having the most terrible object that ever was, set before him, and that which would have been too great for him to bear, had he been but mere man, and that is the wrath of the great God due to the sins of all the Elect, well might he be astonished and fear.  
2. Our Saviour was oppressed with grief and sorrow as well as fear. Fear is such a passion as ariseth from some imminent or impending evil, grief is a passion that ariseth from some present or inflicted evil. Fear is the expectation of some future evil, grief is that which ariseth from the sense of some present evil. Now our Saviour had not only fear, but grief; he felt that in his most holy Soul which was cause of greatest grief and sorrow to him. This is set forth by the Evangelist Matthew, Mat. 26.37. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He began to be sorrowful and very heavy. He began to be grieved and very heavy. The Greek word is a full and a significant word. The Critics in the Greek Tongue render it by other words, which signify to be in an agony, to be very much grieved. Our Saviour was in an agony of sorrow, oppressed and overwhelmed with sorrow; and therefore it follows in the next words, He began to be grieved, and very heavy, and he said to them, that is, to his Disciples, My soul is exceeding sorrowful. So great was our Saviour's sorrow, that he could not contain himself, he must needs vent his sorrow, by telling it to his Disciples: I say, our Saviour seeks a vent for his sorrow, by acquainting his Disciples how great his sorrow was, he saith to them, My soul is exceeding sorrowful. There are many holy Souls that will bear great sorrows, and undergo many burdens and temptations, and yet declare them unto none. Certainly, had our Saviour's sorrows been but common and ordinary, he would not have complained of them to his Disciples; but so great was his sorrow, that he is fain to seek for a little ease, by venting himself to his Disciples. And what is it that he saith? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, undequaque tristis est anima mea.  My soul is exceeding sorrowful. My soul is sorrowful on every side, so the word properly signifies, my soul is environed or compassed about with sorrow, sorrow and grief possess me all over. Yet that is not all, but he adds farther, My soul is exceeding sorrowful, even unto death. So great was his grief and sorrow before he came to the Cross, and the sufferings that he underwent there, that the greatness of his grief and sorrow had almost brought him to death beforehand; yea, we may well suppose, that had not our Saviour had the power of the Divinity to support him, the strength of his sorrows in the Garden, before he came to the Cross, might have taken away his natural life. He saith, his soul was heavy to the very death. We see how many are killed with grief, when grief and sorrow rises to a great height, many have had their natural spirits suppressed, and died away under it. Now our Saviour's sorrows did far exceed the sorrows of all other men: yea, if all men's sorrows were put together, our Saviour's sorrows exceeded them all; and the reason is, because he sustained the person of all the Elect, and he bore the punishment, not only of a few sins, but of all the sins of all his people at once. Therefore if he had not had the power of the Divinity to have supported him, the greatness of his sorrows might have sunk him, and brought him down to death; but having other things to suffer upon the Cross, besides those things he suffered in the Garden, he was not sorrowful unto death absolutely, that is, not sorrowful so as to die in and by those sorrows; but yet he was sorrowful next to death, setting aside death itself, his sorrow and grief in the Garden was so great, as it could not have been greater, even in death itself, My soul is sorrowful unto death.  
Thus I have showed how our Saviour suffered a great deal of anxiety and perplexity in his mind in respect of fear, in respect of grief; but this is only in general. But to come a little nearer the matter, and the thing itself.  
2. Our Saviour conflicted with the sense of God's wrath in his soul. I have showed how he suffered the greatest anxiety, perplexity, and grief in his mind. Now I shall show how the great sorrows our Saviour underwent did arise from the conflict he had with God's wrath in his soul, Mat. 26. Father, if it be possible, let this cup pass from me. What cup was this? Truly the cup of Divine wrath. The cup of God is the wrath of God, 
Calix Dei, ira Dei est, ira Dei justa est vindicta quae imponitur à justo Judice.  the wrath of God is the just revenge which is inflicted by a just Judge for our sins, and this is the cup our Saviour drank of: our Saviour, that he might bear the punishment that was due to us for our sins, tasted of the wrath of God, conflicted with the sense of God's wrath. The better to take in this we must consider, that the sense of Divine wrath is part of the punishment that is due to us for our sins, yea it is a principal part of the punishment, and a great part of the pains and torments of Hell consists in it. It is a speech of Luther: The greatest temptation of all others, is that temptation by which God is set in direct opposition to a man, and appears contrary to him. 
Quâ Deus contrarius homini ponitur.  This temptation, saith he, is an unsupportable temptation, and is properly Hell itself, and no man can tell how great this temptation is, but he that hath felt it. Now when a man is under the sense of God's wrath, he apprehends God to be contrary to him, and to be set in direct opposition against him, and as was said, this is part of the punishment that is due to us for sin. Observe what is spoken to this purpose, Rom. 2.8, 9 But to him that are contentious, and obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doth evil. The Apostle is here speaking what is the punishment that shall come upon men for sin, now he describes it by this, Indignation and wrath, tribulation and anguish. Now by these expressions, indignation and wrath, tribulation and anguish, I conceive the Apostle doth not only intent the effects of Divine wrath, all the miseries that shall be laid upon the damned, as the effects of Divine wrath; but he also intends the impression of Divine wrath upon the conscience of the sinner: and therefore he expresseth it by so many words that intimate so much, indignation and wrath, tribulation and anguish: these words plainly intimate the horror and anguish that shall be upon the spirit of the damned, and whence doth this tribulation and anguish arise? certainly from the fence of God's wrath. When our first Parents had sinned, God appeared to them as an angry God, in an angry manner: to Adam he saith, Hast thou eaten of the tree whereof I said thou shalt not eat? and to the Woman he said, What is this that thou hast done? Both these are expressions of anger. When therefore man had sinned, God appears to him as an angry God. Now our Saviour being to take upon him the guilt of our sins, he was to conflict with the sense of God's wrath, and therefore he had great and deep apprehensions fastened upon his soul concerning the displeasure that was due from God to us by reason of sin. Christ, when he came to suffer for our sins, saw the Justice of God armed with revenge against us for our sins, he saw the Justice of God ready to take hold on him as our Surety, who had taken upon him the guilt of our sins. There is a Learned man, who is no friend to the Soul sufferings of Christ, but makes it his business to oppose them, that yet in discussing that argument, is at last brought to this confession: Christ, saith he, in his sufferings had a present sight of the Divine Majesty, sitting as it were in Judgement, and armed with the infinite power of Divine Justice to avenge the sins of men. This is the confession of an Adversary that opposes the Soul-sufferings of Christ. Now they which do assert the Soul-sufferings of Christ do only add thus much more, That Christ did not only see God's wrath that was due to us for our sins, but he tasted of it, and felt it, and conflicted with the sense of it; for to what purpose should he see it and not feel it? Or how could Christ's seeing the weight of Divine wrath that was due to us, and not bearing it, have expiated and taken away the guilt of our sins? The sense of Divine wrath was that which was due to us as the punishment of sin; for the Law saith, Cursed is he that continueth not in all things. Now the Curse is a certain token of loathing and detestation in the person who is the Author of it: the Curse speaks utmost displeasure in him that pronounceth it. No man curseth another, but he that hath the utmost displeasure against him; Christ therefore being our Surety, we must suppose that he did contest with the utmost displeasure of God, so much as a finite nature, supported by an infinite Person, could undergo. Hence is it, that we read of our Saviour's being in an agony, Luk. 22.44. Being in an agony he prayed more earnestly, and his sweat was as it were great drops of blood, falling down to the ground. This is a great Text to set forth the sufferings of our Saviour, and therefore we must a little speak to it: and here we have two things to be considered.  
1. The Agony itself.  
2. The Effects of it, it made him sweat great drops of blood falling down to the ground.  
1. We have the Agony itself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Being in an agony. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifies that fear and terror that is apt to come upon such as are entering into battle, and going to fight for their lives. I say, it properly signifies the fear that comes upon Combatants, when they are going to fight for their lives. Our Saviour was now about to conflict with Divine wrath, and this put him into this agony; for, to suppose that Christ should be in such an agony merely from the fear of natural death, is a thought most unworthy of our Saviour, and most derogatory to his honour, whenas we read of some of the Martyrs that have gone rejoicing and triumphing to the very flames: therefore it was not the fear of the pains of a natural death (far be it from us so to think) no it was the pains of supernatural death, the wrath of God he was now conflicting withal, that brought him to this agony and conflict. Now in every conflict there is some person or thing that doth oppose; where there is nothing to oppose or struggle with, there can be no conflict; therefore when our Saviour was in an agony, we must suppose, that there was something that did oppose itself, something that he was to struggle with, and what could that be but the wrath of his Father? Certainly our Saviour did now see his Father averse and contrary to him; contrary to him, though not considered as in himself, for so he was always most pleasing to him; but he saw his Father averse and contrary to him as he was our Surety, and as he had voluntarily taken upon him the guilt and punishment of our sins; he saw that God, as he was a just and a righteous God, so he was now about to avenge the sins of all the Elect upon him, who had undertaken to bear the punishment of them, this was the agony our Saviour was in, namely, the fear of conflicting with the sense of God's wrath, God opposing his Justice and setting it in battel-aray against the sons of men, in behalf of whom he was now to be a Surety, and to take upon himself what they should have undergone, this was the agony itself.  
2. We have the Effect of this Agony, it made him sweat drops of blood: His sweat was as it were great drops of blood falling down to the ground. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  His sweat was as it were clods of blood, so the Greek word properly signifies.  
1. Consider his sweeting blood, this was certainly preternatural; for when is it that we have heard of men's sweeting of blood? and if any such thing hath ever been heard of, this is some rare accident, and beyond the common course of Nature, the common course of Nature acquaints us with no such thing.  
2. That it should be great clods of blood, this certainly was most extraordinary, and what doth this show us, but that all the powers of Nature were shaken, and the utmost strength and vigour of the Humanity, and that supported by the Divinity too (for what was there that could have caused such a defluxion of clods of blood from our Saviour, but the utmost concussion of the powers of Nature? certainly all the created strength that was in the Humanity of our Saviour, and that supported by the Divinity and increated power of the Deity) was now put to it to bear the wrath of God, and it was the sense of that great, immense, unconceivable, and inexpressible wrath of his Father, that put him into this agony, and drew these clods of blood from him, and shook all the powers of nature in him. O who can think of these things as he ought to do, and not be astonished with the consideration of the infinite evil that is in sin that cost our Saviour so dear? Hence also it was, that he needed the visible presence of an Angel to comfort him, Luk. 22.43. There appeared an Angel strengthening him. Certainly, these sorrows must needs be the greatest sorrows, that our Saviour himself should need the presence and help of an Angel to comfort him. We read of many of the Martyrs, who had far less grace than our Saviour, that were carried through their sufferings with joy, without any such extraordinary help; and yet our Saviour, notwithstanding all the assistance of Divine grace, which he had in perfection, yet he needed the presence of an Angel to comfort him: therefore we must suppose, that our Saviour's sufferings were far other kind of sufferings than the sufferings of any of the Martyrs were; it was the sense of God's wrath in his soul, that put him into this agony, he conflicted with Divine wrath opposing itself against him. Hence is that expression, 
De torrente in via bi●et.  Psal. 110. ult. He shall drink of the brook in the way, He shall drink of the torrent in the way. Christ drank of the torrent of Divine wrath, he drank of the torrent of the Curse of the Law, all the Curses of the Law did meet upon him at once. He did not only drink of the Cup of God's wrath, but he drank of the torrent of Divine wrath, the wrath of God flowed all over him, yea it entered into his very soul. Hence is that expression, Isa. 53.10. It pleased the Lord to bruise him, he hath put him to grief. It was not the Jews only that did buffer and bruise him, but the Lord himself did bruise him, he put him to grief; it was something immediate from God himself. The sense of God's wrath was impressed on the humane Soul of our Saviour, by God himself.  
But it may be said, How could this be? 
Object.  Christ was an innocent and a just person, and never offended God, he was the Son of God, and was always beloved of God; how then was it possible, that he should suffer any wrath from God? How was it possible, that the sense of God's wrath should be impressed upon him?  
I answer, Consider, Christ in himself, 
Answ.  as he was an innocent and a just person, consider him as he was the Son of God, so he was always beloved of God, and could not but be beloved of him.  
But then consider him as a common Person, as our Surety and Undertaker, as one that had voluntarily undertaken to bear the punishment that was due to us for our sins, and so it was that he felt the sense and weight of God's wrath. If Christ will undertake to pay our debts, and to suffer the punishment that did belong to us, though he be never so innocent in himself, if the wrath of God belong to us, he must bear it. Now the wrath of God did belong to us, it was due to us, and therefore Christ must of necessity undergo it. 
Volenti non fit injuria.  No injury is done to a person that will voluntarily and of his own accord take such or such a thing upon him. If a person that was free and disengaged before, will take upon him to pay another's debt, his own engagement makes him liable and responsible, though he were never so free before. It is true, the Law, the Justice, and Wrath of God had nothing to do with Christ, considered in himself, because he was without sin: but Christ did voluntarily and of his own accord undertake to bear the punishment due to us, he undertook to be our Surety and to pay our debts, and therefore he was to suffer that which we ought to have suffered; and since he was to satisfy for us, he must bear the sense of that wrath which we deserved to bear.  
Learn from what hath been opened, Use 1 to fear and tremble at the thoughts of God's wrath. O if our Saviour that had no sin of his own, but only bore the guilt of our sins, did fear and tremble at God's wrath; if he were amazed and astonished at it, if he complained, That he was poured out like water, That all his bones were out of joint, That his heart was melted within him as wax, many such like expressions we have of him, Psal. 22.13, 14. I say, if our Saviour complains so bitterly in the apprehension of Divine wrath, well may it become us to fear and tremble at it, Psal. 90.11. Who know: the power of his anger? according to his fear, so is his wrath. How wilt thou do, poor sinner, to bear that wrath which made Christ himself to tremble? If Christ were astonished at the thoughts of this wrath; if Christ was afraid of it, well mayst thou be afraid of it. O consider it, what will it be for a poor guilty sinner to meet an angry God, laden with the guilt of all his sins? If Christ did labour so much under the burden of Divine wrath, as that the apprehension of it made him sweat drops of blood, although he had the power of the God head to support him under his sufferings, how wilt thou, a poor clod of earth, be able to stand under it?  
Learn, Use 2 That it is impossible for Sinners who live and die in their sins, and have no part in Christ, to escape God's wrath. If Christ have suffered such things, if he hath conflicted with God's wrath, than it is not possible for sinners, who live and die in their sins, and have no part in Christ, to escape God's wrath. If these things be done in the green tree, what shall be done in the dry? Christ was as the green tree, he had no sin of his own, he was only our Surety, and bore the guilt of our sins. Now if the wrath of God burned so hotly upon him, who was but as the green tree, what will become of sinners that have so many sins of their own, who are as the dry tree, fit suel for the wrath of God to kindle upon? The wrath of God had found nothing in Christ to fasten upon, or take hold of, had not Christ voluntarily taken upon him the guilt of our sins, and yet notwithstanding we see how hotly the wrath of God burnt against him; what then is like to become of sinners, who have so much in their nature and lives which renders them fit fuel for Divine wrath to work upon? Certainly, if Christ himself that was only a Sinner by imputation, that took upon him other men's sins, but had no sins of his own; if Christ that was a Surety only, did not escape the dint of Divine wrath, we who are the true offenders, the true and proper offenders and transgressors of the Law, are not like to escape this wrath, unless we get a discharge from the guilt and punishment of our sins through the sufferings and Satisfaction of Christ. In the sufferings of Christ we may see clearly and plainly, as in a glass and miroir, what it is that sin deserves, and what it is that we must undergo, unless we have a part in his sufferings. If Christ suffered the wrath of God, we must of necessity suffer it, unless we be exempted from it, by the Merit of Christ's sufferings; therefore it concerns us all to look after a part in Christ, and union with him, since it is only by the Merit of what he hath suffered, that we can hope to escape what he himself hath suffered, and we deserve to suffer.  
The end of the seventh Sermon.   

SERMON VIII.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
I Come now to a third Particular, to show how it was that Christ suffered the pains and torments of Hell for us.  
The third Particular is this: That our Saviour suffered spiritual dereliction and desertion in his Soul in point of comfort. This is a sublime Argument, and requires our most diligent attention. Divines observe, That Christ began to taste of the Cup of God's wrath in the Garden, where he conflicted with the sense of that wrath that was approaching to him; but he drank this cup fully off in his sufferings upon the Cross, in that which is commonly called his dereliction, and being made a curse for us. In these two things, Christ's dereliction or spiritual desertion, and his being made a curse for us, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and top of his sufferings doth consist, all the rest of his sufferings were as it were preparatory to these two, his dereliction and his being made a curse.  
That which I am first to speak of is his dereliction or being forsaken of God. That our Saviour suffered this dereliction or spiritual desertion appears from those words of his upon the Cross, where he cries out, My God, my God, why hast thou forsaken me? Mat. 27.46. This dereliction is part of the punishment that is due to us for our sins. That which I am showing is, how Christ suffered the pains of Hell, and by suffering them, made satisfaction to God's Justice for us: now this dereliction or desertion is one part of the pains of Hell. The pains of Hell, or the miseries of the damned are commonly thus distinguished: There is that which they call the pain of loss, 
Carentia beatitudinis. Privatio pr●mii bea●●●ci. Perfectionis ad quam erant apti nati carentia, ex peccato causatae.  and the pain of sense. The pain of loss is the want of blessedness, or else it is the privation of the beatifical reward. Other School men describe it more largely thus: The pain of loss is the want of that perfection which men were capable of, and is brought upon them by reason of sin. Now in this pain of loss the damned are deprived of all good things, they are deprived of all peace, all joy, all comfort, all solace and refreshment, they are deprived of the fellowship of the Saints and Angels; but amongst all the pains of loss which the damned undergo, the greatest of all is the want of the sight of God; and therefore some of the Schoolmen describe the pain of loss only by this, 
Privatio visionis & fruitionis Divinae.  That it is a deprivation of the Divine vision and fruition: not but that the damned are deprived of all other comforts and good things, but the sight and fruition of God comprehends all the rest; being deprived of the sight and fruition of God, the chief good, they must necessarily be deprived of the comfort of other particular goods. Now this deprivation of the sight of God being part of the punishment that is due to us for our sins, this pain of loss our Saviour underwent for us in his dereliction and desertion. His humane soul was deprived of that clear sight and vision of the Deity for a time. We by sin deserved to be deprived of the sight of God, and Christ in his dereliction his humane soul was deprived of the sight of God for a time. Divines are wont commonly to say, That Christ, from the moment of his conception, had the sight of God, his humane soul being immediately united to the Deity, Christ from the very moment of his conception had the sight of God. Now for our Saviour, who had known experimentally how sweet the comfort of his Father's face had been, and had lived all his days under the warm beams and influences of the Divinity, and had had his soul all along refreshed with the sense of the Divine presence, for him to be left in that horror and darkness, as to have no taste of comfort, no glimpse of the Divinity breaking in upon his humane soul, how great an affliction must that needs be unto him? This spiritual dereliction (as was formerly hinted) which our Saviour underwent, was part of the punishment due to us for our sins. When Adam had sinned, he was driven out of Paradise, he was banished out of the presence of God, man forsaking God, God forsook him, and withdrew himself from him: now that dereliction which we deserved in Adam, Christ suffered for us. Hence is that of Cyril: When Adam had transgressed the Divine commandment, humane nature was forsaken of God, and made subject unto the curse and to death. Now these words of our Saviour, when he cries out, My God, my God, why hast thou forsaken me? are the words of Christ, manifestly discharging or paying that debt of dereliction that was come upon us by means of sin, and pacifying God this way. Hence also is that expression of another of the Ancients: 
Deseritur cum desertis, etc.  Christ was deserted with them who were deserted, and Christ paid the tribute for that nature which he had assumed; that is, Christ paid our debt, Christ was forsaken with us who were forsaken, that so Divine grace and favour might return again to us; the face of God was hid from him for a time, that so it might not be hid from us for ever.  
Now if it be asked, But what was this dereliction? I shall  
1. Show negatively what it was not; and  
2. Positively and affirmatively what it was.  
1. What it was not. It was not a dissolution of the union of the two Natures. The union of the two Natures in Christ continued notwithstanding this his dereliction; for if the personal Union of the two Natures had been dissolved, if it had not continued in the time of the sufferings of Christ, than it would have followed, that it was not God that was the Person that suffered, and so the merit and efficacy of Christ's sufferings would have been enervated, and taken away; but the Scriptures tell us, That it was God that redeemed the Church with his own blood, Act. 20.28. the Person suffering was God, though it was in our nature that he suffered. Also they tell us, That they crucified the Lord of glory, 1 Cor. 2.8. the Person suffering was God, although it was in and by the flesh that he suffered. Joh. 6.51. I am the bread that came down from heaven, if any man eat of this bread he shall live for ever, and the bread which I shall give is my flesh, which I will give for the life of the world. The flesh which is given for the life of the world, it is the flesh of the Word, the flesh of the second Person in Trinity, The Word was made flesh, Joh. 1.14. that person who is called the Word, the second Person in Trinity, who came down from heaven by his Incarnation, and took flesh, gave that flesh for the life of the world. The Word is the Person who takes flesh; the Word, the second Person in Trinity, who takes a part of our flesh, is not disjoined or disunited from his flesh all the time of his sufferings, it is his flesh still, The bread which I will give is my flesh, which I will give for the life of the world. The Word, the second Person in Trinity, accounts it his flesh, whilst he suffers, it was the flesh only that was capable of suffering; but the Word, the second Person in Trinity, stood related to that flesh in the time of his suffering, yea he was one with it in the bond of personal Union; therefore it is said, 1 Pet. 4.1. Christ suffered for us in the flesh. It is a remarkable expression, Christ suffered for us in the flesh, the person suffering is Christ, the Son of God, though it was in the flesh, in the Humanity, that he suffered: the humane nature is only capable of suffering; but yet the person of the Son of God was united to that nature, in the time when he suffered, there was no dissolution of the union of the two natures. 
Non dissolutione unionis, sed substractione visioni●  Christ's dereliction was not by the dissolution of the Union, but by the substraction of Vision, as one of the Ancients speaks.  
2. This dereliction or desertion of our Saviour was not a desertion in point of grace. Christ had all along the same presence of Divine grace with him, to carry him out to all acts of obedience. There was no failure as to any one act of obedience in Christ. If Christ had been deserted in point of grace, and any one act of obedience had been interrupted, than his obedience had not been perfect and complete; and if his obedience had not been perfect and complete, it had not been such an obedience as the Law requires and accepts; for the Law accepts of nothing but perfect obedience, and that consummate to the end of a man's life: Cursed is he that continueth not in all things that are written in the book of the Law to do them. There must not be the doing of some things only which the Law requires, but there must be the doing of all things, and that to the end of a man's life, if a man gives that obedience which the Law will accept; and therefore we must suppose, that there was not the least interruption in any one act of obedience in our Saviour, no, he was obedient unto the death, as the Apostle expresses it, Phil. 2.8. He was obedient unto the death, even the death of the cross: his obedience ran throughout his whole life, and it extended itself to the very end and last period of his life, He was obedient unto the death.  
3. It was not desertion in point of support, Christ was not so deserted in his sufferings, as not to be supported under them. Hence is that of one of the Ancients: 
Derilictus fuit, non per miseriam, ●ed per misericordiam, nec amissione auxilii, sed definitione moriendi. Leo.  Christ was forsaken, not in respect of misery as to himself, but out of mercy towards us; Christ was forsaken, not by the loss of Divine help, but in his being left to die, unto which he was determined by the forcknowledge of God. Christ had supportation in his sufferings, otherwise he had sunk under them. It is true, our Saviour was not so sensible of that support which he had: many of the Saints are supported under great trials, sore afflictions, and temptations that they meet with, and yet they are not always so sensible of that support that is given to them. So was it with our Saviour, he had support, and yet he was not so sensible of his support; and therefore is it that he complains, Psal. 22.1. My God, my God, why hast thou forsaken me? and mark what follows, Why art thou so far from helping me? He was helped of God, but yet he had little sense of help, the sense of support was much taken from him, Why art thou so far from helping me, and from the words of my roaring? I cry in the day time, and thou hearest not. Though our Saviour had indeed support, yet he complains as one that had no sense and feeling of it: there may be support under great trials and afflictions, and yet there may be little feeling of that support; and therefore is it, that some of the Saints have complained of being overwhelmed. Consider the title of Psal. 102. A prayer of the afflicted when he is overwhelmed, the Saints may be overwhelmed. Then is a person said to be overwhelmed, when he is under great sorrows and sufferings, and hath little or no sense of comfort and support given in to him. Thus hath it been with the Saints, and thus was it with the Head of the Saints the Lord Jesus, he had support, but yet he had little sense of support; the support he had for it was the Divinity that strengthened and corroborated him to bear all his sufferings; therefore is it said, That by the eternal Spirit he offered himself without spot to God, Heb. 9.14. It was by the power of the Deity, that he was corroborated to suffer what he did suffer, and yet he complains of the want of the sense of support in the place formerly mentioned.  
Thus we have seen what this dereliction was not. It was not a dissolution of the Union of the two Natures, not a desertion in point of grace, not desertion in point of support.  
What then was it?  
I answer, It was desertion in point of comfort, dereliction in point of manifestation.  
To understand this we must know, That in the death of Christ's body, when his body died, the soul was separated from the body, but how? not personally, 
Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but in respect of place only; the humane soul of Christ and his body were separated one from the other, but yet neither the soul nor the body were separated from his person. Divines have an apt similitude to illustrate this: A man that hath his sword in his scabbard, holds it in his hand for a time, then draws his sword out of his scabbard, the sword and the sheath are separated one from the other, but neither is separated from the man, the man holds both in his hands. In like manner in the death of Christ, Christ's humane soul was separated from his body, but neither was separated from the Divinity, the Divinity held both: so that in the death of Christ's body, the soul was separated from the body not personally, but in respect of place. So in this of his dereliction, which was as it were the supernatural death of his soul, the Deity was separated from Christ's soul, but how? not personally, the personal Union remained still; how then was it separated? only in respect of operation; there was not that operation of the Divinity in the humane soul of our Saviour in a way of comfort, in a way of manifestation as before, the separation was in point of comfort and manifestation, 
Quaedam ibi derelictio suit, ubi nulla suit in tanta necessitate virtutis exhibitio, nulla majestatis ostensio. Bern.  not otherwise. This is elegantly expressed by one of the Ancients after this manner: Christ, saith he, was after a sort forsaken, when there was no visible tendering of help to him in so great necessity; when there was no beaming forth of the Majesty of God upon him, but the face of God, and his favour was turned away from him, because of the wrath of God that was due to us because of our sins. This than was that dereliction that our Saviour underwent, the beams of the Divinity contained themselves as it were from shining forth upon the humane soul of our Saviour, the Divinity that was wont to shine upon his humane soul before, withdrew its rays. The Ancients and some other modern Learned men have many elegant expressions to set forth this dereliction of our Saviour. Some of the Ancients call the sufferings of Christ, the Sleep as it were of the Divinity; had the Divinity or Godhead exerted itself in Christ, as it might have done, it could easily have prevented all suffering and death; therefore the Divinity suspending its operations, is said by the Ancients to sleep and rest as it were, that so the humane nature might be capable of suffering. 
Passio Christi fuit dulcis Divinitatis somnus. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Compressissa se Deitatem. Subduxit se ad tempus Divinitas. Sequestratâ delectatione Divinitatis aeternae.  Hence is that expression of Austin: The Passion of our Saviour was as it were a sweet sleep of the Divinity. Other of the Ancients have this expression, That the Divinity did rest, that is, ceased from its operations, it did not put forth and exert itself in that way as before. Others express it thus, That the Deity contained and kept itself in. Others, That the Divinity withdrew itself for a time. And it is an elegant expression which Ambrose hath: That the delight which the Humanity had from the eternal Divinity, was now as it were sequestered and withdrawn from it. The vision which our Saviour had before in his humane soul of the Deity, was now withdrawn from him, and this must needs be the highest affliction imaginable. Our Saviour's happiness, as he was man, consisted in the sight and vision of God; look as the Essence of our happiness consists in the sight of God, so the happiness of our Saviour, as he was man, consisted in the sight of God; Christ, as he was man, had God for his God, and for him to be deprived of the sight of the face of his God, this must needs be the greatest affliction to him; therefore doth he cry out, My God, my God, why hast thou forsaken me? The happiness of Christ, as he was man, consisted in the sight of the face of his God; and therefore for him to be deprived of the sight of this face, must needs be the greatest affliction to him. This subduction or withdrawing of the Divinity in point of manifestation, the hiding of the face of God from Christ, must needs be the greatest affliction to him upon these two considerations.  
1. Because our Saviour had been enured and accustomed to the sight of God, and knew what the happiness of it was. Our Saviour had walked in the light of his Father's countenance all his days until now; therefore is it that he saith in one place, That the Father was with him, and in another place, That the Father had not left him alone, and elsewhere he saith, That he had seen the Father. It is the common opinion of Divines, That Christ had the sight of God from the first moment of his conception. Now for him that had once tasted of the light of God's countenance, to lose it, this must needs be the greatest and most bitter affliction to him. The greatest misery we say is, for a person once to have been happy, and then to lose his happiness. It is not so much for a man that never knew what the sweetness and comfort of Gods love meant, to be without it, as it is for another person that hath been ravished with the suavity and delights of God's love, to be deprived of them. Now this was our Saviour's case, our Saviour had tasted of the sweetness of his Father's love, he knew what happiness was in the beatifical Vision, and now for him to come to be deprived of it, O how great an affliction must this needs be! This consideration may well put us upon this contemplation, whether the sorrows and sufferings of our Saviour in this respect did not exceed those of the damned. The damned in Hell indeed want the beatifical Vision, they have not the sight of God for the present, neither are they ever like to have it, O but they never had experience what the sweetness and happiness of the enjoyment of God was. It is true, the damned shall have their faculties much more enlarged than now they have, to apprehend what a loss they do sustain, in being deprived of such an infinite good as God is, they will have greater apprehensions at last how great a loss the loss of an infinite good is; but they never had an experimental sense and taste what the sweetness and happiness is that is to be found in God. But now our Saviour had this experimental taste of the sweetness, delight, joy, satisfaction that the sight of God could afford to his humane soul; and therefore for him to be deprived of it, his sorrows in this respect seem to exceed the sorrows of the damned. The damned may bewail an infinite good that they have lost, though they know not what he is, nor have any experimental taste of his sweetness; but now Christ knew what the excellency of God was, and had the most familiar acquaintance with him, and yet was separated from all that sweetness for a time, which he had so lively a taste of before.  
2. This desertion of our Saviour must needs be the highest affliction to him of all others, because the humane soul of Christ had the clearest sight of God that ever any creature had. The humane soul of Christ, by means of the personal Union, was brought nearer to the Deity than ever any creature, man or Angel was brought unto: look therefore as the habitual grace that is in the humane nature of Christ, by means of the personal Union, which is the cause of it, doth far excel, as to measure and degree, all that grace that is found either in men or Angels: so for the same reason we must suppose, that Christ, as he was man, by virtue of the personal Union, had a clearer sight of God than ever any creature had. Now then for him that had so clear a sight of the Divinity; that he who had his faculties enlarged to the uttermost to contemplate the excellency and perfection of the Deity, should all of a sudden lose this sight; that all of a sudden the glorious light that had shone upon his soul all his life time before, should be withdrawn, and that he should be left in perfect darkness, what a change must this needs be? This was that which made him utter those words with so much bitterness, My God, my God, why hast thou forsaken me? and the manner how he uttered them is most observable: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Jesus cried out with a loud voice, My God, my God, why hast thou forsaken me? Mat. 27.46. He cried out with a great voice. Persons are seldom wont to make any outcries, till they come to some great extremity: our Saviour was now in the very top of all his sufferings, he was now come to his greatest extremity, and when he is in his greatest extremity, he cries out with a loud voice, My God, my God, why hast thou forsaken me? It was the inward grief and perplexity of his mind, as Calvin observes, that extorted this cry from him; and how great must the sorrows of our Saviour be, that forced him to such an outcry as this is, that the standers-by must take notice of it? We read of many of the Martyrs that bore their sufferings without any such sensible commotion, we read of no such out cries from them, when they were in the midst of the flames. Now our Saviour had his heart fortified and strengthened with far more Grace than any of them, God gave him grace not by measure, he had grace conferred upon his Humanity in the highest degree that a created nature was capable of. How inexpressible then must the sorrows of Christ be, and how far did they exceed the sorrows of all others, that he should make such an outcry as this is! the reason of which was, That he did not only feel the wont presence of his Father withdrawn from him, but he saw God alienated from him, yea he saw his Justice armed against him to revenge upon him the sins of the Elect. O this was more than a thousand deaths.  
Learn from what hath been opened, Use 1 how great a pain, the pain of loss is. Learn how great a misery it is to be separated from the sight of God. This was so grievous to our Saviour, that he could not contain himself from that bitter outcry we heard of before, he cries out in the bitterness of his soul, My God, my God, why hast thou forsaken me? O if Christ could not bear the want of the sight of God for so short a season and space (fo●●● was but for a short space of time this desertion continued with him) how wilt thou bear to be separated from God for ever? Mark what the sentence is that will be pronounced upon wicked men at the great Day? Depart from me ye cursed into everlasting fire. O in those words, Depart from me, is the very Hell of Hell, there is not any thing worse in Hell than this, Depart from me. Consider also what the Apostle saith, 2 Thess. 1. Who shall be punished with everlasting destruction from the presence of the Lord. How canst thou bear the thoughts of being separated from God for ever? I often think of the expression I heard from a troubled Soul: O, said that person, I have lost God, and must be separated from him for ever. O can you think what a misery it is to sustain the loss of God, and be separated from him for ever? It is true, wicked men love not God, and care not for his presence, and therefore they think it will be no great loss for them to be separated from him whom they do not love. But when wicked men shall come to understand, that there is no happiness but in the enjoyment of God, and that the last perfection that their Being was capable of, was to enjoy him; though they love not God, yet they love themselves; though they love not God, yet they love happiness: therefore though they think it a little thing to be separated from God now, they will not think it a little thing to be separated from happiness at last: With thee, saith the Psalmist, is the fountain of life, and in thy light we shall see light, Psal. 36.9. Being separated from God, they are separated from light, separated from joy, separated from happiness, separated from every thing that is good. God, that is the chief good, makes every thing good that is so; (and what can be good where the chief good is absent?) therefore this will be matter of eternal torment to lost souls, that they are destitute and come short of that happiness which their Being's were capable of.  
Here is comfort to deserted Souls, Use 2 Christ himself was deserted; therefore if thou be deserted, God dealeth not otherwise with thee than he did with Christ; thou mayst be beloved of God, and not feel it; Christ was so, he was beloved of the Father, and yet had no present sense and feeling of his love. This may be a great comfort and support to holy Souls under the suspension of those comforts and manifestations which sometimes they have felt, Christ himself underwent such a suspension, therefore such a suspension of Divine comfort may consist with God's love. Thou mayst conclude possibly, I am a Hypocrite, and therefore God hath forsaken me, this is the complaint of some doubting Christians, I am a Hypcorite, and therefore God hath forsaken me: but thou hast no reason so to conclude, there was no failure in Christ's obedience, and yet Christ was forsaken in point of comfort; therefore desertion, in point of comfort, may consist with truth of grace; yea with the highest measure of grace, so it did in our Saviour. It is true, there is a root in us of this desertion, some sin of ours that oftentimes occasions this desertion. It was not so with Christ, Christ had no sin of his own for which he was deserted, he only bore the guilt of our sins, and he was deserted for a time, that we might not be deserted for ever. But though there be that in us that may occasion desertion, yet this is some relief to us, that Christ hath undergone desertion, though not for any sin of his own, as we do; and the greatest relief of all is, that Christ was deserted, that we might not be deserted: the face of God was hid from him for a time, that so it might not be hid from us for ever. Wherefore to conclude this point: If thou be one that hast fled for refuge to the hope that is set before us; if thou hast come to Christ, and believed on him in truth, thou needst not fear that thou shalt be deserted of God for ever, because Christ hath born desertion for us; the Lord may hid his face from thee for a time, but he will not hid it for ever, because Christ hath suffered this part of the punishment due to us, he hath born that absence of Divine comfort which thou deservest to lie under for ever, Christ hath suffered dereliction for us.  
The end of the eighth Sermon.   

SERMON IX.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
HAving showed already how our Saviour underwent the Pain of loss in his spiritual dereliction or desertion, it remains that I should show how it was that he suffered the pain of sense, in being made a Curse for us. That which Divines call the Pain of sense, is a most perfect sense of the wrath of God, and all the miseries that do attend it; it doth, I say, 
In vivo & efficaci sensu●irae Divinae.  consist in a quick and lively sense of the wrath of God. Now our Saviour, in being made a curse for us, had this perfect sense of God's wrath, and felt those miseries that do attend it, as we shall show more by and by. That Christ was made a curse for us the Scripture is clear, the Apostle tells us expressly in that known Text, Gal. 3.10. That Christ hath redeemed us from the curse of the Law, being made a curse for us. Sin was the inlet of the Curse, and the Curse was the punishment of sin. When Adam had sinned, the Lord saith to him, Cursed is the ground for thy sake, Gen. 3.17. Now if the ground be accursed for Adam's sake, Adam himself must needs be much more accursed; 
Quod efficit tale, est magis tale.  for that which makes any other thing to be what it is, is much more so in itself. If therefore Adam be the cause why the ground is cursed, Adam himself must needs be much more accursed. This is more fully explained in that sentence of the Law, Deut. 27.26. Carsed be he that confirmeth not all the words of the Law to do them. Every transgressor of the Law is cursed by the Law. Therefore if Christ will redeem us from the curse of the Law, he must of necessity take upon him the curse of the Law for us. In opening this Head, this part of the Doctrine of Christ's Satisfaction, there are three things that are necessary to be spoken unto.  
1. To show what the notion of the Curse implies.  
2. To show how it was that Christ was made a curse for us.  
3. To show how this could be so, how it was possible for Christ to be made a curse for us, how it could be, that he that was most blessed in himself, should yet be made a curse for us.  
The first thing we are to speak to is, To show what the notion of the Curse doth imply.  
1. The Curse implies displicency or displeasure in him that pronounceth it. No man curseth another but he conceiveth displeasure and indignation against him whom he so curseth, Prov. 11.26. He that withholdeth corn, the people shall curse him. The meaning is, he that keeps in his corn, which is a common benefit, in a time of common necessuy, the people will curse him, that is, their hearts will rise in anger and indignation against him. There will be a common grudge against such a person: the Curse bespeaks displeasure in him that pronounces it.  
2. The Curse implies utmost displeasure and abhorrence in him that utters it. The Curse doth not imply displeasure in general, or some small displeasure, but it implies the utmost displeasure and abhorrence: the Curse is a sign of loathing and detestation. Persons are not wont to break forth into curses till their anger and indignation be boiled up to a height: Isa. 8.21. And it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their King and their God. Cursing doth usually proceed from rage, when a person hates another, and is enraged against him, this is that makes him break forth into cursing.  
3. The Curse notes the imprecation or praying down of evil upon another. The Curse is the imprecating all manner of evils upon another: Prov. 
Maledictio est imprecatio malorum.  26.2. The curse causeless shall not come. The Curse in this place notes the imprecating or praying down of evil upon another. He that prays that such and such evils may come upon another; if he hath no ground nor warrant for his prayer, such a curse shall do no harm. The School men describe a curse to be, When any one out of anger or hatred imprecates or prays down some evil upon a person, not for the good of the person, but for his hurt, and out of a desire of revenge.  
4. The Curse implies actual inflicting of evil upon another, so far as it lies in a man's power. In a curse there is a secret appetite of revenge: now he that desires revenge upon another, would do him all the mischief that lies in his power. This we may see plainly in Shimei's cursing of David, it is said of Shimei, That he cursed David, and threw stones at him, and cast dust, 2 Sam. 16.13. It was not in his power to reach David at that time, and do him a mischief, but it was in his heart to do it. It is in the nature of a curse for a man to do a person whom he curses, all the mischief that he can.  
5. The Curse doth sometimes signify the destruction and extermination of the thing cursed, the curse brings destruction with it. When our Saviour cursed the barren figtree, the figtree did immediately whither; therefore are the curse and destruction joined together, 2 Kings 22.19. That thou shouldst become a desolation, and a curse. And it is a full place to explain this, Deut. 28.20. The Lord shall send upon thee cursing, vexation, and rebuke, until thou be destroyed, and thou shalt perish quickly. So that the Curse brings perishings and destruction with it: this is the notion of the Curse in general. Now by nature we are all under the Curse, and it is proper for us to consider how it is that we are said to be under the Curse, because Christ was made a curse for us, to deliver us that were under the curse. The Apostle tells us, That as many as are of the works of the Law are under the curse, Gal. 3.10. What doth this imply? How is it that we are under the Curse? There are these things implied in it proportionable to what we have heard.  
1. God hath conceived displeasure against us by reason of sin, Psal. 7.11. God is angry with the wicked every day. Every man, whilst he is in the state of nature, is in God's account a wicked man. Though there are degrees of sin, yet every person is so far a wicked man in God's account, that God is angry with him. God is angry with the wicked every day: that is, God is angry with sinners, as they are sinners; therefore is it said, That by nature we are the children of wrath, Eph. 2.3.  
2. We are said to be under the Curse in this respect, That God is not only a little displeased at us, but in that he is highly displeased with us by reason of sin, the Curse denotes utmost displeasure and abhorrence. The wrath of God is revealed from heaven against all the ungodliness and unrighteousness of men, Rom. 1.18. God proclaims it to all the world, that he is highly offended with sinners. The indignation which God hath against men by reason of sin (to speak after the manner of men) is that which provokes him to curse them. When Adam had sinned, what did the Lord say to him? See how high his displeasure riseth against him, Gen. 3.17. Because, saith he, thou hast harkened to the voice of thy wife, and hast eaten of the tree of which I commanded thee that thou shouldest not eat of it. Here is a plain indication of anger. It is as much as if God had said, Thou hast transgressed my command, my plain command, what follows? Cursed be the ground for thy sake: as much as if it had been said, Cursed be thou, and cursed be the earth for thy sake. Sin, I say (to speak after the manner of men) provokes God to give forth the curse upon men. Thus the Lord spoke expressly to Cain after he had murdered his brother, Gen. 4.10. What hast thou done? the voice of thy brother's blood cries to me from the ground, what hast thou done? This is a speech noting utmost displeasure, and what follows upon this? Now, saith God, thou art cursed from the earth: thou hast done that which is most displeasing unto me, and now thou art cursed from the earth, that is, I will withdraw all influences of my love and favour from thee, thou shalt not have the least place in my love, but thou art a cursed person, one remaining under my utmost displeasure.  
3. We are under the Curse, that is, we are under the denunciation of evil. God hath pronounced evil concerning us. When Adam had sinned, part of the Curse was this, Dust thou art, and unto dust thou shalt return, Gen. 3.9. Here is a present denunciation of evil upon sin, and the general sentence of the Law is, The soul that sins shall die.  
4. We are under the Curse, in as much as many penal evils are already inflicted upon us as part of the Curse, and part of the punishment that is due to us by reason of sin. Sickness, pain, infirmity of the body, anguish, grief, sorrow in the mind are part of the miseries that we suffer in this life, and these things, materially considered, are part of the Curse, for as much as if there had been no sin, there had been none of these things. It was sin that brought in sickness, infirmity, pain, grief, and whatever miseries men have experience of in this life, and these are part of the Curse; and therefore the happy state of the New Jerusalem is described by this, That there shall be no more curse there, Rev. 22.3. When sin shall be removed, the effects of sin, all those miseries which sin hath brought in, shall be removed.  
5. We are under the Curse, that is, we are liable to destruction of soul and body in Hell for ever, as the just revenge which God executes upon us by reason of sin; this is in the nature of the Curse, that it brings destruction with it. So that when we are said to be under the curse, the meaning is, that we are liable to the destruction of soul and body in Hell for ever. The Curse hath not spent itself, it hath not exhausted all its venom, till it hath brought the sinner to the utmost degree of misery that the sinner is capable of. Therefore when our Saviour pronounceth the sentenco of punishment upon the damned, he expresseth it thus: Depart from me ye cursed into everlasting fire, Mat. 25.41. It is as much as if he had said, You are cursed persons, the Curse hath taken hold of you, the Curse is come in its full power and strength upon you, and there is none to deliver you from it; therefore will the Curse carry you into everlasting fire prepared for the Devil and his Angels. Nothing will satisfy the Curse but the utmost misery and destruction of the sinner, 2 Thess. 1.9. Who shall be punished with everlasting destruction from the presence of the Lord. That which the Curse aims at is destruction. Now wicked men are punished with destruction from the presence of the Lord, destruction is brought upon them by the Curse as the just punishment of their sin. Though wicked men have a being still in Hell, yet their well being is taken away, the Curse takes away their well being, and brings them to the utmost degree of misery that they are capable of.  
The second thing we have to speak unto is, How it was that Christ was made a curse for us. Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3.10. This I shall endeavour to open in some Particulars.  
1. Christ was made a curse for us, in that the displeasure of God and his indignation against us for sin was poured forth upon Christ to the utmost. Our Saviour began to conflict with the sense of God's wrath in his Agony in the Garden, there he saw the wrath of God approaching to him: But now in his sufferings upon the Cross, there it was that he bore the Curse fully, there was the wrath of God fully poured out upon him. The Curse speaks anger and displeasure, as we have heard; if therefore Christ be made a curse for us, as the Scripture affirms plainly that he was, then of necessity it follows, that he must bear God's wrath and anger in some sort or other for us. 
Benedictus in justitia sua, maledictus ob peccata nostra. Aug. Maledictum est Deo quod odit Deus. Beda.  It is a speech of Austin: Christ that was blessed in respect of his own Righteousness, was yet cursed by reason of our sins. Another Learned man hath this expression: If Christ were accursed, then was he as one loathed and abhorred. That is said to be cursed of God, which God loathes and hates. Isa. 53.3. it is said there, That Christ was despised and rejected of men. He was cut off from the land of the living, as a person not fit to live, that was a sign that he was accursed of men. But that is not all, Christ was not only accursed of men, but in some sense he was accursed before God himself. For in that Text in Deuteronomy, which I shall touch upon hereafter, he that hangs upon a tree was accounted accursed by God himself: So that Christ was not only accursed before men, but in some respects he was said to be accursed of God himself. Christ was accursed of God, not in respect of himself (as I shall show more hereafter, when I come to show you how this could be, that he that was most blessed could be made a curse) but in respect of us, whose sins he bare. Yet Christ in respect of us the guilt of whose sins he bare, was accursed of God. The Apostle tells us, that Christ was made a curse, Who hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3.10. If Christ were made a curse, of whom, or by whom was it that he was made a curse? Of his Father certainly. He that made him sin for us, made him also a curse for us. Now who was it made him sin for us? That was God himself; so the Apostle tell us, 2 Cor. 5.20. He hath made him to be sin for us. He that might be made sin for us, might be made a curse for us. Christ was made sin, therefore he was made a curse; and it was God that made him sin, therefore God that made him a curse. If Christ then were made a curse by God himself for us, than he was not only accursed before men, and in the sight of men; but as he was our Surety, and as he bore the guilt of our sins (though he were an innocent person in himself, and as considered in himself always beloved of God) he was accursed by him by whom he was made a curse. That which also confirms this, is this consideration, That Christ was made a curse for us, as undergoing that punishment the Law exacted, so the Apostle teaches us, He hath redeemed us from the curse of the Law, being made a curse for us. If therefore Christ be made a curse in conformity to the Law, he must sustain that Curse that the Law threatens and will inflict. Now this is certain, that the wrath of God is comprehended in the curse of the Law; for what is the curse of the Law? The curse of the Law is this, Indignation and wrath, tribulation and anguish upon every soul of man that doth evil, Rom. 2.8, 9 Therefore if Christ bore the curse of the Law, he must of necessity bear the sense of God's wrath in his soul for us. Neither let us wonder at this, That Christ, as to his own sense and apprehension, should be as a person loathed and abhorred of God for our sakes, who was always beloved of God in himself; but let us rather wonder at the greatness of our sins, that he that was so dear to God in himself, should yet be made the object of his wrath and indignation, and be dealt withal, as if he were a person hated of God merely to expiate the guilt of our sins. It is an elegant expression which a Learned man hath: 
Quid mirum, si maledictus dicitur Deo, qui habet in se quod odit Deus, hoc est peccatum?  What wonder is it that he should be accounted accursed of God that hath that upon him, which God hates that is sin? Christ was looked upon by God as standing guilty of our sins in a way of imputation, He hath made him to be sin for us. How made him to be sin? In a way of imputation. Christ had no sin of his own, but he was made sin by way of imputation. Therefore Christ sustaining the person of a Sinner, although he had no sin of his own, he is accursed of God, the wrath of God breaks forth upon him. Neither was it a little wrath that was let forth upon Christ, but there was a whole Sea and Deluge of wrath let forth upon Christ; so much wrath as the humane nature was capable of bearing, so much must we suppose was let in upon him; and the reason is, because sin deserves the utmost degree of punishment that the nature of the creature is capable of; therefore must we suppose, that the wrath of God was consummated in our Saviour. Whatever wrath the humane nature supported by the Divinity was capable of bearing, all that we must suppose was poured out upon our Saviour. Hence is that expression of the Prophet, I have trodden the wine-press alone, and there was no one with me, Isa. 63.3. Our Saviour in his Passion, in his Sufferings in the Garden and on the Cross hath trodden the wine press of Divine wrath, the wrath of God was expressed and poured forth upon him to the utmost. Now who knows, who can conceive what this means? Who knows what the power of God's anger is? Who knows what that wrath is, that is let forth upon the spirits of the damned? Job complains in his afflictions, That God hunted him as a fierce lion, and that he did show himself marvellous upon him, Job 14.16. Now if God might show himself thus marvellous and terrible to his own children whom he doth love, how marvellous and terrible doth he show himself to the damned whom he hates! Now Christ, our Surety, though he was always beloved of God as in himself, yet he bore the very pains of Hell for us. Look therefore what wrath the damned feel, who lie under the heat and fierceness of God's wrath, that must Christ feel who is our Surety, that we may be delivered from it. O let us consider these things, and let them sink deeply into our hearts: Let us consider with ourselves, in what wrath it is that God manifests himself to a damned soul; in the same wrath did God manifest himself to Christ who was our Surety, that so we might be kept from damnation; for if Christ had not suffered the pains of Hell for us, we must have been left to suffer them ourselves.  
2. Whatever shame, whatever ignominy and contempt, whatever pain and torment, whatever sorrow and grief either in his soul or body, our Saviour suffered and underwent upon the Cross, he saw plainly that it was the effect of the wrath of God, and the just punishment that was due to us for our sins. The sting of an affliction is, when a man suffers as a guilty person, when he seethe clearly, that what he suffers, he suffers it as an effect of God's wrath, and as a just punishment of sin from an angry God. A man might suffer great things as long as he seethe no mixture of wrath in all his sufferings; but when he plainly seethe a vein of wrath from God in all his sufferings, this is the sting of all his sufferings. Now our Saviour, though he was most innocent in himself, yet he seethe that the Justice of God proceeds against him as standing under the guilt of our sins; and whatever was inflicted upon him, was nothing else but the effect of Divine wrath due to us. The death of Christ was a shameful death, and a painful death.  
1. Crucifixion, or the death of the Cross, was a shameful or ignominious death. Hence is that expression of the Apostle, Heb. 12. He endured the cross, and despised the shame. The death of the Cross had shame and ignominy attending of it. Crucifixion was such a kind of punishment as was wont to be inflicted upon servants, 
Crux erat servile supplicium, & mors turpissima.  and was one of the basest kinds of death. And the reason why Crucifixion or hanging upon a tree was accounted so infamous, was, because he that was hung upon a tree, by being lifted up in that manner, was looked upon as an execrable person, as one that was not fit to live upon the earth, as one that was fit to be thrust out of the world, turned out of the society of mankind; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore is it, that the Heathens accounted this death an impure and filthy kind of death.  
2. Crucifixion was painful as well as shameful. To have several parts of the body thrust through with nails, and fastened to a tree, and hang there several hours together, this must needs be a painful death. Now our Saviour sustained all this, all this shame, all this pain, and that which was the venom of all, this he sustained and underwent as the effect of God's wrath, and the just punishment that was due to us for our sins. So likewise he sustained the greatest sorrows and dolours in his soul, as I have showed at large heretofore. Our Saviour finding himself forsaken and deserted of God, finding God himself alienated from him, yea set against him to cut him off, this must needs fill his most holy Soul with the greatest anguish and sorrow: and yet all this, which he so underwent, the pain and shame, the anguish and sorrow, whatever it was he underwent in either kind, in his soul or body, he suffered it all as the fruit of God's anger and displeasure against sin, avenging our sins upon him as our Surety. And that our Saviour saw all these things coming upon him, and actually inflicted upon him as the effect of God's wrath, is plain by what the Apostle adds, Gal. 3.13. Christ was made a curse for us; for it is written, Cursed is every one that hangs upon a tree. The Apostle proves his assertion, Christ was made a curse for us, by this Topick or Argument; for it is written, Cursed is every one that hangeth on a tree. Christ being crucified in that manner, being exposed to that kind of suffering and death, it was a plain sign and token that he was looked upon and dealt with as a person accursed of God. 
Maledicti symbolum crux. Crux signum maledictae mortu.  The Cross was a Symbol of the Curse: the Cross was a sign of an accursed death. Now it is well observed by a Learned man, The death of the Cross, simply and in itself considered, was no more accursed, than any other kind of death; but therefore was the death of the Cross an accursed death, because the person that was to undergo it, was an accursed person. 
Transgressio pendentis maledictionem contrabit.  The transgression of him that was hanged upon the tree was that which did contract the curse. If a person had committed a sin worthy of that death, he was an accursed person. If Christ had not taken upon him the guilt of our sins, the death of the Cross could not have rendered him accursed. 
Maledictum cones peccati.  The Curse is that which accompanies sin, and follows upon it: therefore it is an elegant passage of one of the Ancients: 
Non ideo maledictus quia pendet, sed ideo pendet quia maledictus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Maledictio Dei, upensus.  A person is not therefore accursed, because he hangs upon the tree; but he is therefore hanged upon the tree, because he is accursed. The Text from whence the Apostle takes this is, Deut. 21.23. He that is hanged is cursed of God: so we render it, and so the Septuagint renders it, Cursed of God. Arius Montanus renders it, A person that is hanged is the curse of God. He is the curse of God, that is, the curse of God is upon such a person; and because the curse of God is upon him, therefore doth he suffer that punishment. The Chaldee Paraphrase therefore renders it well: For as much as he hath sinned against the Lord, therefore he is hanged upon the tree. Sin preceding, brings the curse; and the curse of God being upon such a person, that kind of punishment was to be inflicted. Our Saviour therefore being carried to the Cross and crucified, saw plainly that the punishment of our sins was laid upon him; our sins were imputed to him as our Surety, and he being by this means led to the Cross, saw plainly that he suffered the punishment that was due to us. The Cross was a sign and Symbol of Christ's being made a curse for us. And Learned men have this apprehension, that in this place in Deuteronomy, the Lord did beforehand, in his infinite Wisdom, point out that kind of death hanging upon the tree, as an accursed death, because he intended that the death and sufferings of Christ should be signified thereby, and that Christ dying in this manner, his death should be the expiatory Sacrifice to expiate and take away the Curse that lay upon the whole world.  
By way of admonition. Use 1 Let us be admonished to take heed of being offended at the Cross of Christ. Flesh and blood, carnal reason are apt to be offended at the Cross of Christ; the wisdom of this world is apt to be offended at Christ's sufferings; carnal reason cannot bear, that he that is the Saviour of the world should be exposed to so much shame and contempt. Christ crucified, saith the Apostle, was to the Jews a stumbling-block, and to the Greeks foolishness, 1 Cor. 1. The Jews in derision call Christ, He that was hanged up. 
Talui, suspensus.  But we may say with the Apostle, God forbidden that we should glory in any thing save in the cross of our Lord Jesus Christ. He that is ashamed of the cross and sufferings of Christ, let him be ashamed of his own Salvation. Christ suffering what he did, was the cause of our Salvation, if ever we saved. We may speak to such as are offended at Christ's cross, and at the shamefulness of his sufferings, in the words of Tertullian: 
Parce unicae spei totius orbis, quodcunque Deo indignum est, mihi expedits Tertul.  Be contented to spare the only hope of the whole world, thou that destroyest so necessary a pillar of faith, whatsoever it is that may seem unworthy of God, that was most necessary and expedient for man. This is plain and evident, if Christ had not been crucified, and born the curse of the Law, the curse of the Law had still lain upon us, and remained to be born by us. The Law saith expressly, Cursed is every one that continueth not in all things that are written therein to do them: and as many as are of the works of the Law are under the curse. Therefore if we are under the curse, as certainly we are; if Christ hath not born the curse for us, we must have been still left to bear it. Therefore we have reason to be so far from being offended at the sufferings of Christ, and at the ignominiousness of his death, that we have infinite reason to be so much the more thankful; 
Quantò major est injuria, tantò major debetur gratia.  by how much the greater injury and indignity Christ underwent for us, by so much the more thanks we own to him for suffering so much for us: for what relief or comfort could we have had against the pains of Hell, and that curse which we deserved, if Christ had not suffered the pains of Hell, and been made a curse for us? Therefore take heed of being offended at the Cross of Christ.  
Use 2 This shows us how sad and deplorable our condition by nature is. Hath Christ been made a curse for us, than we by nature are all under the curse. Christ that was most blessed in himself was made a curse for us. Christ was not born for himself, nor lived for himself, nor suffered nor died for himself, but all that Christ did and suffered was for us. If therefore Christ was made a curse for us, it is a certain sign we are all by nature under the curse, and O what a sad and deplorable thing is it to be under the curse of God The curse is the comprehension of all evil, it is the Epitome of all misery, the curse comprehends in it all the miseries in this life, and eternal damnation in the next. The Apostle opens the nature of the Curse to us at large, when he saith, Rom. 2.8, 9 Indignatin and wrath, tribulation and anguish upon every soul of man that doth evil. This is but a Paraphrase on the Curse, and this is the curse that all of us by nature are subject to, Indignation, wrath, tribulation, anguish, who can bear the thoughts of these things? Who of us can think of remaining and abiding under the wrath of God at present, and of suffering eternal damnation hereafter? Of how much concernment than is it to every one to see that he come out from being under the curse? For this is certain, we are all by nature under the curse, and what will it be to lie under the power of the curse, and under the power of the wrath of God for ever? O it is of infinite concernment to us to make haste to him, and to embrace him that was made a curse for us, that we might be delivered from the curse. Christ was made a curse for us, that he might deliver them from the curse, who flee for refuge to the hope set before them. Nothing can pacify the sin-revenging Justice of God, but holding up Christ in the arms of our faith, who was made a curse, and upon whom the curse hath spent all its venom, all its force and strength. He that believes on the Son is not condemned, Joh. 3.18. Oh let the Doctrine of the Curse, which hath been opened, make Christ more and more precious to us; let us embrace him with both the arms of our faith. If we can hid ourselves in the Righteousness and Satisfaction of Christ, the curse which we have deserved shall never overtake us.  
The end of the ninth Sermon.   

SERMON X.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
I Come to a third Particular, to show you how it was that Christ was made a curse for us.  
The third Particular is this: In Christ's being made a curse, the wrath of God was consummated upon him. Christ in being made a curse for us, bore the whole punishment that was due to us. It was not part of the punishment only, but the whole punishment which was due to us that Christ underwent. All the curses of the Law did as it were meet upon him; and there was nothing wanting which the Law would inflict upon sinners as sinners, but the curse brought upon Christ as our Surety. The curse notes the utmost execution of evil upon the sinner. It is in the nature of the curse to imprecate the greatest evil upon a person, and to bring the utmost evil upon him that it can. Therefore Christ being made a curse for us, he bore all the punishment that the Law could inflict. 
Maledictio Christi continet omnem poenam nostram.  Christ's being made a curse, says a Learned man, contains in it all our punishment. Whatever punishment was due to us was contained in this, That Christ was made a curse. And another Judicious Divine hath a passage to this purpose: In Christ's being made a curse, the fullness of God's wrath, and the dregs of that horrible cup was wholly poured out upon that sacred head of his, when together and at once, Heaven and Earth and Hell seemed to conspire together to exact from our Surety that punishment that was due to our sins in that cursed kind of death, which was a sign or Symbol of the Divine curse that lay upon him. The whole punishment that was due to us for our sins, was laid upon Christ in his being made a curse. Hence is that expression, Isa. 53.6, 10. The Lord hath laid on him the iniquity of us all: or as it is in the Margin, He hath made the iniquity of us all to meet upon him. The sins of all the Elect did meet on Christ, that is, God did charge all the sins of the Elect upon Christ; Christ was reckoned a sinner by imputation, as it is in the last verse of that Chapter, He was numbered with the transgressors, and he bore the sins of ●●ny. He was numbered with the transgressors. Christ, though he was no sinner in himself, yet he was reckoned a sinner, 1 Cor. 6.20. He made him to be sin that knew no sin. Now as all the sins of the Elect were charged upon Christ in a way of imputation, so the punishment of their sins was laid upon him. Hence is that expression, The chastisement of our peace was upon him, Isa. 53.3. that is, the whole punishment due to us was laid upon Christ, and this is called the chastisement of our peace, because Christ's undergoing of this punishment was that which was necessary to make our peace; the Justice of God required satisfaction, and unless the punishment which the Law threatens were some way born and undergone, God would not be at peace with us; therefore saith the Prophet, The chastisement of our peace was upon him, that is, the punishment that was due to us was inflicted and laid upon our Surety, that so we that were at variance with God before, might now be brought into peace with him. Therefore it follows in the same place, By his stripes we are healed; the chastisement of our people was upon him, and by his stripes we are healed. Christ bearing that which we should have born, he undergoing our punishment, this is the means to make our peace with God. Hence also is that expression of the Apostle Peter, 1 Pet. 2.24. Who his own self bore our sins in his own body on the tree. Christ our Surety bore all our sins, he hath born the guilt and punishment of all the sins of the Elect, and that wholly and fully: whatever the Law and Divine Justice would inflict upon us as sinners, that Christ our Surety hath born for us. Hence is it that our Saviour immediately before his death, uttered these words, It is finished, Joh. 19.30. It is finished, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acta, transacta omnia Beza  consummated,.. or perfected: all things were done and transacted by Christ that were necessary to be done by him. Christ did not make an end of his sufferings until he had suffered all that he was to suffer. It is finished, that is, as another expounds that expression, Christ fulfilled all the Scripture-prophecies, the subst ance of the Types were fulfilled in him, and he fulfilled all that which God determined to be paid for the expiation of sin. Christ finished the whole work of our Redemption, he left nothing undone and unsuffered that was to be done and suffered in order to the accomplishment of our Salvation. It is finished, as much as if it had been said, Nothing remains more to be suffered but the very act of dying, and giving up his life, which he was now just about to do, all that the Law and Justice could inflict upon him was inflicted upon him, and therefore he said, It was finished. Hence are those expressions we have in the Book of Daniel, Dan. 9.24. Seventy weeks are determined upon thy people and upon thy holy city to finish the transgression, and to make an end of sin, and to make reconciliation for iniquity. Consider those expressions, to make an end of sin, and to make reconciliation for iniquity. That expression which we translate to make an end of sin, it is in the Originai to seal up sin: Christ hath sealed up sin in respect of the guilt of it as to condemnation. Christ by his death hath so sealed up sin, that sin hath no more power to condemn those who believe on him, he hath perfectly taken away the condemning power of it. Hence is it said, That Christ hath razed out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross, Col. 2.14. and he is the Lamb of God that takes away the sin of the world, Joh. 1.29. that is, he hath perfectly taken away sin as to the guilt and condemnation of it. Now this could not have been, if Christ had not suffered all that was to be suffered, he could not have made an end of sin, he could not have taken away the condemning power of it, if all the punishment that was to be inflicted upon the sinner, had not been inflicted upon him; but now Christ by offering himself a Sacrifice for our sins, hath born the whole punishment, so that nothing more remains to be suffered that Divine Justice can demand. This is implied in his being made a curse, namely that the wrath of God was spent upon Christ to the utmost, and that Divine Justice could desire no more than what was laid upon him.  
The last Particular to clear this, how Christ was made a curse, is this: The curse took hold on Christ so far, as that Christ was exterminated and cut off by it. The utmost punishment that can be inflicted upon a Malefactor amongst men is death, the extermination of him from mankind, cutting him off from the land of the living, separating him from the society of mankind. Now the curse proceeded upon Christ so far, as that Christ was cut off by it. Hence are those expressions of the Prophet, He was cut off from the land of the living, for the transgression of my people was he smitten or stricken, Isa. 53.8. So likewise we have the same expression in the Book of Daniel, Dan. 9.26. After sixty two weeks shall Messiah be cut off, but not for himself. Christ, the true Messiah, was to be cut off, but not for himself, that is, not for any sin of his own, but he was cut off for us, because he bore the guilt of our sins. To understand this we must know, that nothing satisfies the Law but the death of the sinner. We know what the sentence was that God pronounced upon our first Parents, In the day that thou eatest thou shalt die the death: and this is the general sentence of the Law, The soul that sins shall die; and, The wages of sin is death. Death is part of the curse, yea death is as it were the consummation of the curse. Death, as it is the inlet unto eternal death, so it is the consummation of the curse. The curse aims at the extermination and utter destruction of the sinner. A man that is taken away by a corporal death, he is for ever destroyed as to men, though his soul survive, yet he is taken from amongst men, he hath no communion with mankind. Death is the destruction of a person as to any fellowship and communion that he is to have with mankind any longer in this world; and therefore death is the utmost consummation of punishment amongst men. Thus the curse cuts off Christ, and Christ dies as bearing the curse; yea the curse is consummated in the death of Christ: Christ was accursed even as Adam was. It is a good expression of one of the Ancients: Christ descended as low as Adam did, and so dissolved the curse. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ by descending where Adam had brought himself by his Fall, dissolves the curse that Adam had brought upon himself and his posterity: the curse that was upon Adam brought him to death, Dust thou art, and to dust thou shalt return. The curse lying upon Adam, subjected him to a state of mortality, and brought him under the power of death. Christ therefore being made a curse for us, the curse subjects him to death, and takes away his life. Hence is that expression, Heb. 2.9. That Christ tasted death for every man. Death is the completion of the curse, because the death of the body is the inlet to eternal death to those who are still under the power of the curse. It is true, Christ did not taste the pains of eternal death after his natural life was ended; but Christ tasted the pains of supernatural death before the taking away of his natural life, as I have showed heretofore; and here we may observe this difference in Christ's sufferings and the damned's sufferings. The damned suffer the pains of Hell after this life, Christ suffered the pains of Hell here in this life: corporal death is but the beginning of the damned's punishment; but Christ at his death finished his sufferings. So that in the order of suffering there is some difference between what Christ suffered, and what the damned suffer. The damned suffer the pains of Hell after this life, Christ suffered them in this life; yet Christ underwent death as a part of the curse, and death as it is a part of the curse, and a fruit of God's wrath is a terrible thing, yea most terrible; and yet Christ, that he might make satisfaction for us, conflicted with this King of Terrors, Christ as he was man, had a natural fear of death, as we have, yet without sin; and the reason is, because Christ taking on him our nature, took also upon him the infirmities of our nature. Now there may be a natural fear of death without sin, nature abhorring that which is contrary to itself, and this was in our Saviour. Christ being our Surety, and seeing death coming upon him as part of the curse, and as a part of the punishment due to us for our sins: this made him to fear death. Hence is that expression, Heb. 5.7. He offered up prayers and supplications with strong crying and tears to him that was able to save him from death, and was heard in what he feared. Christ feared death as he was man, especially he feared it as he saw it a part of the curse that was due to us; and yet though he feared it, the thing that he feared came upon him. It is true, the Apostle saith, He was heard in what he feared. How was he heard? Was Christ heard so as to his fear of death, as to be delivered from death? No certainly, if Christ had not died, we must have died in our sins. If Christ had not died, we must have undergone death as a part of the curse. How then is it said, He was heard in what he feared? He was heard so, as that he was supported when he died, and he was heard in being raised from the dead the third day; so that he was heard in what he feared, in his supportation under his sufferings, and in his Resurrection: but die he must, death was part of the curse, yea the completion of the curse, therefore Christ our Surety cannot escape death. 
Christus sponsor noster communi maledictione nobis debitâ feriendus erat.  Christ, says one, being our Surety, was to be struck with that common curse that was due to us: death was due to us, the great thing threatened upon sin, therefore Christ being our Surety, must of necessity undergo it. Hence is that of Austin: Cursed is every one that hangeth on a tree. Why is it said, Every one? That so Christ himself, saith he, might not be excluded. Christ who was blessed in his own Righteousness, was yet accursed for our sins. The curse prevailed so far as to take away Christ's life, to separate his soul from his body. It is true, the curse could not prevail so far, as to separate either from his person, to separate his soul or his body from his person; the Person of the Son of God, the second Person in Trinity, remained united to the soul and body of Christ, even when his body and soul were separated each from other, and it is our greatest happiness that it was so, viz. that the curse could not reach the Person of Christ, if I may so express it, that is, reach his Person so as to dissolve the Union of the two Natures; for if the curse could have reached the Person of Christ in the sense I am now speaking of, that is, if the curse could have extended itself to the Person of Christ, so as to dissolve the Union of the two Natures, this would have made the death of Christ ineffectual; if death could have dissolved the personal Union, Christ's death would have been no more than the death of a mere man, of a just man, and so his death could not have been meritorious, and have satisfied for the sins of the world. But though the curse could not take hold of Christ's Person, so as to dissolve the union between his Person and our nature, yet the curse took hold of our nature united to Christ's Person. The curse did prevail so far as to separate his humane soul from his body. To understand this a little more clearly, let us consider, the Divine nature in Christ was above the Law, and above the curse: the curse could not reach his Divine nature, it could not possibly hurt that; but now Christ having assumed our nature, and voluntarily made himself subject to the Law and to the curse in our nature, the Law hath to do with our nature in Christ. We being under sin and under the curse, the curse had dominion over us; therefore the Apostle tells us, That sin reigned unto death, Rom. 5.21. Now Christ being our Surety, and the Law finding our nature in Christ, and that Christ had transferred the guilt of our sins upon himself, the Law armed with the curse deals with Christ as a sinner, and it proceeds so far as to make the utmost breach upon our nature that it can, it rends his holy soul from his pure body. And thus for a time the curse seems to triumph over our nature as it stood in Christ. Hence is that of the Apostle, Rom. 6.9. Christ being dead, dyeth no more, death hath no more dominion over him. This plainly intimates, that death and the curse had dominion over Christ for a time, and the curse proceeded so far as to the extinction of his natural life, his soul was separated from his body, though the union between the two natures was not dissolved.  
I come to the third and last Particular, and that is this: How it was possible for this to be; Christ was most blessed in himself, how then was it possible for him thus to be made a curse? The curse implies anger, wrath, displeasure in him that pronounceth and inflicts it, as hath been shown: how then was it possible for Christ to suffer the wrath of God, that was always beloved of God?  
To this several things are to be answered.  
1. Consider Christ in himself, and so he was always beloved of God, Mat. 3.17. This is my beloved Son in whom I am well pleased. Isa. 42.1. Behold mine Elect in whom my soul delighteth. And Christ as he was man had more titles than one to his Father's love.  
1. Christ had a title to his Father's love, as his Humanity is taken into so near a relation to the natural Son of God. The humane nature in Christ is made one in person with the natural Son of God, so that there is not another subsistence of the second Person in Trinity and the humane nature; but there is one subsistence to the second Person in Trinity and to the humane nature: therefore the humane nature being taken in, as it were, to have its subsistence in the person of the natural Son of God, being taken into the unity of the same person, must needs be beloved of the Father, upon that account, above all creatures.  
2. Christ is beloved of the Father as he is a just and an innocent person, and he must needs be beloved of the Father upon that account, Isa. 46.8. The Lord loveth the righteous. Christ being a just and a righteous p●●son, the Father could not but love him as considered in himself.  
3. The Father loved Christ upon the account of his obedience, Joh. 10.17. Therefore doth my Father love me, because I lay down my life for my sheep: and in the next verse, This commandment have I received of my Father. Christ obeying his Father in laying down his life for his sheep, is one title he hath to his Father's love; therefore consider Christ in himself, so he was always beloved of the Father.  
2. Christ suffered the wrath of God as he was our Surety, and as he stood in our stead, 1 Pet. 4.1. Christ hath suffered for us. 1 Pet. 3.18. Christ hath once suffered for sin, the just for the unjust. This is a clear Text, Christ was a just person in himself, and as he was a just person, so he was always beloved of God, and could not but be beloved of him. But now as he that was a just person in himself gave himself to suffer for the unjust, so it was that he bore the wrath of God. The wrath of God was due to the unjust, Tribulation and anguish, indignation and wrath upon every soul of man that doth evil, Rom 2. Therefore if the just will suffer for the unjust in their room and stead, he must then suffer what they must have suffered. It is a true speech of Austin: 
Mors Christi fuit conditionis, non criminis. Aug.  The death which Christ underwent was not in respect of any crime or offence that he himself had committed, but it was in respect of the condition that he brought himself into; that is, Christ suffered the wrath of God, not for any crime or offence of his own, but in the condition of a Mediator, because of our sins. Hence is it said, That he was delivered up for our offences, Rom. 6. ult. So in that of the Prophet, Isa. 53.5. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him. Christ took upon him the discharge and payment of our debt; therefore though he was always beloved of God in himself, yet as personating and representing us who were sinners, so it was that he sustained the wrath of God. All we like sheep have gone astray, saith the Prophet, and the Lord hath laid on him the iniquity of us all, Isa. 53.6. We were the offenders, and yet the punishment was laid upon Christ who was an innocent person. Therefore it is a good expression of one of the Ancients: 
Non ille maledictus, sed in te maledictus.  Christ was not accursed in himself, but he was accursed in thee. It was we that deserved the curse, the curse was due to us, but the curse lighted upon Christ, that so it might not fall upon us: Therefore it is wisely observed by another of the Ancients, That no one ought to be offended at this, that Christ is said to be made a curse, who himself was without sin: Because, saith he, Christ was made a curse, 
Factus est ille maledictus, non natus.  he was not born a curse. Christ was most free from the curse in himself, but he most voluntarily took the curse upon him. Therefore another of the Ancients observes: Christ was made a curse, 
Non per necessitatem, sed per obedientiam.  not out of necessity, but in a way of obedience. He was made under the Law, and therefore he subjected himself to the curse of the Law: he that would be made under the Law must undergo all that the Law required of him: now the Law required obedience, and the Law requires suffering; therefore Christ being made under the Law must not only do, but suffer what the Law requires. Divines observe, That Christ was born and died after a special Law different from other men. Christ was born, not for himself, but for others, and he died, not for himself, but for others; 
Manifestum est Christum potuisse non mori, sed voluisse, ut mors sua nobis prodesset. Ambros.  Christ is to be considered as a common person. Hence it follows, Christ's bearing the curse was not for himself, but for others, Christ suffered and underwent the wrath of God which we should have born. Hence is that of one of the Ancients: It is manifest that Christ might have chosen whether he would have died; but he therefore chose to die, that his death might become profitable.  
Learn from what hath been opened, Use 1 what an infinite evil sin is, that he who was most blessed in himself, should yet be made a curse for us, that the fountain of blessing should become a curse. O how great a venom is there in sin, that Christ having no sin of his own, but being a sinner only by imputation, should be made a curse, that sin should cause him that was the Author of all blessing to become a curse!  
Learn from hence the severity of God's Justice, Use 2 that when Christ had no sin of his own, but only took upon him the guilt of our sins, that yet Divine Justice should fall so foul upon so innocent a person; He spared not, saith the Apostle, his own Son, Rom. 8. Christ taking upon him the guilt and punishment of our sins, God did not spare him, but executed upon him the severity of his Justice. Now if Divine Justice did not spare him who was but a Surety, how shall it spare us, if we be found under the guilt of our sins? Certainly every impenitent sinner may read his own destiny in the sufferings of Christ. If Christ suffered such things who was merely a Surety, and bore the guilt of other men's sins, not his own, what is like to become of us that must bear the guilt and punishment of our own sins, as certainly we must, if we continue in unbelief and impenitency? He that believes not on the Son, the wrath of God abides upon him, Joh. 3. ult. O it is of infinite concernment to us all to secure our part and interest in the sufferings and satisfaction of the Lord Jesus; for if the Justice of God arrested Christ, seized upon him, and proceeded so severely against him, as we have heard, if the curse did cut off him, we cannot expect but Divine Justice will seize on us, and cut us off, unless we be hid in the clefts of this Rock. Oh let us endeavour to get a part in him that was made a curse, that we may be delivered from the curse.  
The end of the tenth Sermon.   

SERMON XI.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
THere is one thing more to be answered to that inquiry (to make the answer full and complete, over and above what was said in the last Discourse) How was it possible for Christ to suffer the wrath of God that was always beloved of him?  
The third thing therefore that is to be said is this: It was possible for Christ by faith to know that he was beloved of God, and he did know that he was beloved of God, when yet as to sense and feeling he tasted of God's wrath. Faith and the want of sense are not inconsistent; there may be no present sense of God's love, nay there may be a present sense of his wrath, and yet there may be faith at the same time. This is manifest from that description of faith which the Apostle gives, Heb. 11.1. Faith is the substance of things hoped for, the evidence of things not seen. Faith makes those things evident, which are not evident and apparent unto sense. This also is manifest from the experience of several of the Saints. It is said of Abraham, That he believed in hope, against hope, Rom. 4.18. Abraham had the hope of faith against the dictates of sense, his faith prevailed against sense, he believed when all things in sense made against him. Thus was it with Job, in one place he saith, That God hunted him as a fierce lion, and that he shown himself amrvellous upon him. And yet in another place he saith, Though he kill me, yet will I trust in him. Here was faith against sense. In like manner in another place he saith, That God counted him for his enemy: in his sense and feeling God seemed as an enemy to him. And yet in another place he saith, I know that my Redeemer liveth. Here was an opposition to sense. Thus was it with Heman, he complains Psal. 88.7. That God's wrath lay hard upon him, that God had afflicted him with all his waves: and in the sixteenth verse of that Psalm he saith, Thy fierce wrath goeth over me: and yet in the beginning of the Psalm he calls God, the God of his salvation, O Lord God of my salvation, verse. 1. here was faith contradicting sense. Thus was it with our Saviour, 
Christus licèt se in anima derelictum sentiret, ut in nobis fuit, tamen in anima intellexit in sese semper deamatum fuisse.  our Saviour had a present sense and feeling of God's wrath, and yet by faith he might know he was beloved of God. Hence is that of a Learned man: Christ although he felt himself forsaken, as he was in us, yet he understood that he was always beloved, considered as in himself.  
Thus have I spoken that which I think may be sufficient for the clearing of that objection, How Christ that was a person always beloved of God, could yet bear the sense of his wrath.  
And now I would make a little farther use of what hath been opened as to Christ's being made a curse, and then I shall proceed to the other Propositions that remain for the clearing the Doctrine of Christ's Satisfaction.  
Christ, as we have heard, hath been made a curse, the wrath and displeasure of God hath been poured forth upon him; whatever he underwent upon the Cross, all that shame and pain, all that grief and sorrow which he felt in soul and body was the effect of God's wrath, the punishment due to us for our sins, the wrath of God was consummated upon him, and he was cut off by the curse, he underwent death as part of the curse. Let us see what use may be made of this.  
This may serve by way of direction to us, Use 1 to teach us what course to take when we are in distress and agony of conscience, under the fear and terror of God's wrath due to us for sin. Who is there among us, that some time or other may not lie under the fear of God's wrath? that may not be terrified with the apprehension of God's wrath due to him for sin? Now the proper relief in this case is to consider that Christ was made a curse. If Christ hath felt what we fear, if he hath suffered and undergone what we deserved, what so proper a ground to relieve us as this? We fear the wrath of God, and Christ hath suffered that wrath. This is the case of many of the children of God, they do many times lie under dreadful apprehensions of God's wrath and displeasure. David in the trouble and anguish of his soul cries out, Cast me not away from thy presence, Psal. 51.11. And that Saint we mentioned even now in Psal. 88.14. Lord, why castest thou off my soul? Now when we begin to apprehend, that God hath cast us off in displeasure; when we are under trouble and anguish of soul, and apprehend that God is highly incensed, and his wrath is waxed hot against us, what can give us relief in this case, but to consider that God's wrath was poured out to the utmost upon Christ our Head and Surety, that the wrath of God spent itself, and had a full vent upon him? This therefore is the only course we can take, when we are under the fear and apprehension of God's wrath, to lift up Christ in the arms of our faith, and to interpose him between us and the wrath of an angry God. If his wrath be kindled but a little, blessed are all they that put their trust in Christ, Psal. 2.12. This Doctrine of Christ being made a curse is of marvellous and unspeakable use in the serious exercises of faith, when the soul is under sore conflicts from the fear of God's wrath. If thou art burdened with the guilt of sin, and the fear of God's wrath, thou mayst go to God and tell him, that Christ hath suffered as much as ever thou hast deserved to suffer; that there is nothing that he may justly inflict upon thee, but it hath already been executed and inflicted upon Christ to the uttermost; and will he punish sin twice? Will he punish sin in thee, and will he punish it in the person of his innocent Son, who had no sin of his own, but only took upon him their cause that were not able to deliver themselves from wrath?  
From this Doctrine of Christ's being made a curse, Use 2 we may learn what the true and proper Antidote is against the fear of death. The proper Antidote against the fear of death is this, That Christ hath suffered death as part of the curse; therefore Christ having undergone death for us as a part of the curse, if we be in Christ, the curse of death is taken away from us. It is true, Believers undergo death still, but here lies the comfort to a Believer, that death is no longer a curse to him, Christ by undergoing death as a part of the curse, yea as the completion of the curse hath taken away death as it is a curse. Death is now no more a curse unto Believers, but a passage unto life. It is a sweet Text, Hos. 13.14. O death I will be thy plague, O grave I will be thy destruction. Christ by dying hath destroyed and overcome death, and Believers are freed from death as a curse; therefore is it that our Saviour saith, He that believes on him shall never die, Joh. 11.26. What better news to any of the sons and daughters of men, than to tell them they shall never die? Our Saviour assures us of this, He that believes on him shall never die, Joh. 11.26.  
O but do not Believers die as well as other men? Object.  
Yes they do, Answ. but they do not die under the curse, they die not as malefactors, as condemned persons. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas  Death. is now as no death to a Believer, it is only a passage unto eternal life; a Believers true life is not interrupted by death, Joh. 10.28. I give to them eternal life, and they shall never perish. If death did interrupt, or take away a Believers true life, than there might be a time when he might be said to perish; but our Saviour speaks it with the strongest asseveration, and with the greatest solemnity, They shall never perish: I give unto them eternal life, and they shall never perish; therefore there is such a life given to a Believer by Christ that shall never perish; though this natural life be taken away from him, yet that which is the true life, eternal life shall never be taken from him: his natural life may be taken from him, but instead of it he shall have eternal life, I give unto them eternal life.  
I proceed now to some other Propositions for the clearing the Doctrine of Christ's Satisfaction.  
The next Proposition therefore is this.  
The eleventh Proposition, God hath charged upon Christ the guilt and punishment of the sins of his people. There is an act of God in this, Christ did not only suffer such things as we have heard, but he hath suffered them from the hand of God, laying these things upon him as our Mediator and Surety. Hence is it said, That God hath made him to be sin for us, 2 Cor. 5.21. God hath laid upon him the iniquities of us all, Isa. 53.6. God hath laid upon him: there is the act of God, the act of Divine Justice put forth in laying upon Christ all the punishment that he underwent. Hence are those expressions that are so frequent in Scripture, that Christ was made sin, made under the Law, that he was made a curse, that he was made of God to us Redemption: all which expressions plainly show, that there was an act of God put forth, whereby Christ is made or appointed of God to be our Surety, and that God did exact that debt of obedience and punishment from Christ which we should have performed. This is of marvellous sweet consideration to consider, that the guilt and punishment of our sins is taken off from us, and transferred upon Christ our Surety. Not but that we are Sinners still considered in ourselves, and that we are obnoxious unto punishment as we are Sinners considered as in ourselves; but here lies the sweetness, to consider that such is the free grace of God towards us, that he hath transferred the guilt and punishment of our sins upon Christ our Surety, and exacts that from Christ, who stands in the place of our Surety, that he might have exacted from us, who were the principal debtors. Thus we read of the escape Goat, that the iniquities of the Children of Israel were put upon him, Leu. 16.21. Aaron was to lay his hand upon the head of the escape Goat, and to confess over him the sins and iniquities of the Children of Israel, and he was to put them upon the head of the Goat. So the expression is in the Text, Putting their sins upon him. The escape Goat was certainly a Type of Christ, 
Christus peccata nostra in se transtulit. Calvin.  and herein was intimated, as Calvin well observes, That Christ did transfer our sins upon himself.  
The twelfth Proposition is, That Christ as our Surety did freely and voluntarily offer himself to suffer what we should have suffered. As God did charge our sins upon Christ, and laid the guilt and punishment of them upon him, so Christ our Head and Surety did freely and voluntarily offer himself to suffer what we should have suffered; as the Father did charge upon Christ the payment of our debts, so Christ did freely and voluntarily take upon him the payment of them, Isa. 53.6. He was afflicted and he was oppressed: the vulgar Latin renders it, 
Oblatus est, quia ipse voluit.  Christ was offered, because he himself would. Had he not been willing, he might have chosen whether he would have been offered; but he freely offers himself, No man taketh away his life, but he lays down his life for his sheep, he lays it down of himself, Joh. 10.15. This is a marvellous sweet consideration: Look as the sin and disobedience of the first Adam was voluntary, so the obedience of Christ our Surety was voluntary: Adam did voluntarily break and transgress the Law of God, and Christ our Surety did voluntarily obey the Law. Adam sinning deserved punishment for that sin, and Christ did voluntarily undergo that punishment. Hence is it, that Adam's disobedience and Christ's obedience are compared together, Rom. 5.19. As by one man's disobedience many were made sinners, so by the obedience of one many shall be made righteous. Adam was not more voluntary in his sin and disobedience, than Christ our Surety was voluntary in his obedience. Much of the dignity and excellency of Christ's Satisfaction is to be seen in this, That as sin was voluntarily committed in our nature, so obedience was performed voluntarily in our nature, and suffering was voluntarily undergone in it by him who was our Surety. Look as sin was voluntarily committed in the nature of man by the first Adam, so we have the same nature of man in the person of the second Adam, voluntarily obeying and voluntarily suffering whatever Divine Justice would require from us: and when we come to transact things between God and our souls in the matters of our salvation, we shall find these things of infinite concernment more than now we may be ware of. This also is farther to be considered, That as Christ freely and voluntarily offered himself to suffer for us, so he did offer himself to suffer for us with this intention to make satisfaction for our sins, Mat. 20.28. The Son of man came not to be ministered unto, but to minister and to give his life a ransom for many. Christ speaks here of the end of his coming, it was the end of his Incarnation to give his life a ransom for many; and this was his intention in his death to make satisfaction for our sins, I lay down my life for my sheep, that is, I do it intentionally for the good of my sheep, For their sakes I sanctify myself, Joh. 17.19.  
The thirteenth Proposition is, God having charged upon Christ the guilt and punishment of our sins, and Christ having freely and voluntarily offered himself to suffer what we should have suffered, and having actually suffered what we should have suffered, Divine Justice can now demand no more. Here lies the very essence of satisfaction. The School men describe satisfaction to be a voluntary rendering of that which is equivalent of somewhat which was otherwise not due, 
Redditio voluntaria aequivalentis, alias indebiti.  for some wrong or injury that hath been done. Also they tell us that satisfaction speaks some compensation that is commensurate or correspondent to some precedent injury, and that this must be voluntary; for if it be not voluntary, it is not so properly satisfaction as satispassion. Take a damned soul in Hell, from whom punishment is exacted for the sins that he hath committed, such an one bears punishment; but he doth not satisfy properly, because he doth not suffer voluntarily; and therefore the torments of the damned never expiate and take away sin, although they still detain and keep the person under the power and hand of Divine Justice. But now where there is a voluntary submission unto punishment, and this punishment is equivalent to the offence committed, and as much as Justice can require, this is properly satisfaction: and this makes the Satisfaction of our Saviour most perfect and complete; where the person that tenders the satisfaction, tenders as much as the person wronged and injured can require by way of compensation; and when the person that hath received wrong and injury, receives as much by way of reparation as is suitable to the wrong and injury that is done to him, and as much as he desires, here is satisfaction. Now Christ hath made a full compensation to Divine Justice, the utmost punishment that the Law could inflict upon us as we are sinners, Christ hath voluntarily undergone, he hath suffered that grief, those pains, that death of the body which we deserved; he hath undergone those dolours, those perplexities in his mind, that dereliction, that curse in his soul that was due to us; therefore the whole punishment which the Law denounced, being executed upon Christ our Surety. Divine Justice can demand no more. When the penalty that the Law demands, and is pronounced against such a crime is undergone, the Law is satisfied, it can demand no more. If a man commit a crime worthy of death, all that which the Law requires is death; if death be undergone, if the person be cut off from the land of the living, the Law is satisfied, and can demand no more. Now the Law hath had its full force and stroke upon Christ, Isa. 53. He was cut off from the land of the living. Now the curse of the Law being poured out upon Christ, the Law hath no more to demand. When there is a full payment made, there is no more debt can be exacted; Christ's obedience was full and complete, there remained nothing more for him to suffer: Therefore is it said, That he hath brought in everlasting righteousness, Dan. 9.24. By one offering he hath perfected for ever them that are sanctified, Heb. 10.14. Who was delivered up for our offences, and raised again for our justification, Rom. 5. ult. Christ was delivered up for our offences, that is, delivered up to death, Christ in dying bare the guilt and punishment of our sins, but he was raised again for our justification. Now if Christ had not satisfied and discharged the debt to the utmost, he could not have been raised for our justification; for if there had been any part of the punishment not suffered, the Law might have exacted part of us: but, saith the Text, Christ was raised again for our justification. Therefore it is plain and evident, that Christ in dying bare the whole punishment that the Law would have inflicted upon us. When the debt is paid, the prisoner is let out of prison: Christ being our Surety was under an arrest by the Law and by Divine Justice; but now Christ our Surety having fully paid the debt, Christ is released out of prison, having paid the debt which he owed, in his sufferings, he is raised again for our justification. Christ's Resurrection was an evidence that our debt was fully paid and discharged by our Surety. Hence also is that of our Saviour himself, Joh. 16.8, 9 The Spirit shall convince the world of sin, of righteousness, and of judgement. Why of righteousness? Because I go to the Father. Christ's Resurrection and Ascension into Heaven was a certain evidence that Christ was a righteous person. For if Christ had not fully answered the Law, he had never been raised up from the dead, and taken up into glory, he had been detained and kept in prison still; and the reason is plainly, that which was intimated before, that Christ was not born for himself, nor died for himself, but he was born a common person, he was born for us, and died for us; therefore Christ being a common person and our Surety, and so transacting our cause, the Law would not have been satisfied, neither would Divine Justice have been quieted, till all that had been undergone that we deserved. Therefore when it is said, that Christ went to his Father after his suffering; and when it is said, He was delivered for our offences, and raised again for our justification, it is plain and evident, that the Law and Justice had taken their fill of Christ, and had nothing more to demand of him.  
The fourteenth Proposition is, That Divine Justice being satisfied in what Christ hath suffered, God acquits and discharges Believers from the guilt and punishment of their sins, Rom. 8.33. Who shall lay any thing to the charge of Gods elect? it is God that justifieth, who is he that condemns? it is Christ that died. It is as much as if the Apostle should say, A Believer is acquitted and discharged from the guilt of his sins, no one can lay any thing to his charge, because God hath justified him, no one can condemn him, because Christ hath born the punishment that he should have born, who is he that condemns? it is Christ that died. A Believer is not liable to condemnation, because Christ hath been condemned for him, and the Law hath sat in Judgement upon Christ, and hath arraigned and condemned him: now the Law is not wont to punish the same crime twice. The Justice of God having punished sin in Christ the Head and Surety of the Elect, will not punish sin the second time in Believers themselves. It is a good expression of one of the Ancients: 
Caput & corpus unus est Christus: satisfecit ergo caput pro membris, Christus pro visceribus suis. Ambros.  The head and body are but one Christ; Christ therefore being the head, hath satisfied for his members, Christ hath satisfied for Believers who are his own bowels.  
The last Proposition is this, That Christ's Satisfaction hath merit in it; though merit and satisfaction are near akin, yet they are distinct notions. Satisfaction doth properly signify the turning away of some evil that is impending, and Merit properly respects some good to be procured. Now Christ by his Satisfaction doth not only turn away that evil from us that we deserve, but he also merits and procures good for us.  
1. Christ by his Satisfaction turns away evil from us. He turns away the wrath of God from us, he turns away the curses of the Law, and all the effects of Divine wrath: Christ hath redeemed us from the curse of the Law, being made a curse for us. Hence also is that expression, Rom. 11.26. The Redeemer shall come from Zion, and turn away ungodliness from Jacob, that is, he shall turn away the guilt and punishment of sin from Believers, he shall turn away all the evils and miseries that sin would bring upon us: His name shall be called Jesus, for he shall save his people from their sins, Mat. 1. But this is not all, Christ by his Satisfaction doth not only turn away evil, but  
2. He procures good for us, he procures righteousness and the favour of God, the Spirit, the grace of the Spirit, and eternal life for us. The Sufferings of Christ have merit in them to purchase good things for us. Hence is that expression of our Saviour in the Ordinance of the Supper, This cup is the new Testament in my blood. The meaning is, that all the good things in the new Covenant, all the blessings comprehended in the Covenant of Grace are purchased by the blood of Christ. The Covenant of Grace is the Charter in which all good things are contained, and all these things are the purchase of the blood of Christ.  
The end of the eleventh Sermon.   

SERMON XII.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
IT remains now that I should come to make some general Application of this great Doctrine of Christ's Satisfaction. Although there have been some particular Uses of this Doctrine all along in the several branches of it; yet it may be meet in the close to annex some general Application as to the whole Doctrine about Christ's Satisfaction.  
The first Use shall be an Use of Confutation, to confute the Adversaries of this Truth. There are two great Adversaries to this Doctrine of Christ's Satisfaction.  
1. The Socinians, who deny the Satisfaction of Christ altogether.  
2. The Papists, who bring in other Satisfactions besides that of Christ's.  
1. The Socinians; they are the most professed Adversaries to the Doctrine of Christ's Satisfaction: they tell us, that the sufferings of Christ were only a kind of Martyrdom, that Christ died to confirm the truth that he had preached, also that his sufferings were for an example; but they wholly deny, that what Christ suffered had any influence as to the satisfying of God's Justice. Now the whole Doctrine of Christ's Satisfaction that hath been opened doth oppugn this assertion of theirs; for it hath been proved at large, that Christ hath suffered the substance of what we ought to have suffered, and that what Christ did suffer was with this intention, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vnus exolvit quod ab omnibus debebatur. Ambros.  to make satisfaction for us, Mat. 20.28. The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. It is a speech of one of the Ancients: One hath paid that which was due from all. If the death of Christ were only a kind of Martyrdom, and to confirm the truth which he had taught, and were only for an example, and for no other ends but these, than the death of Christ would be very little different from the deaths of other of the Saints; for other of the Saints have laid down their lives to confirm the truths they have professed, and the sufferings of other of the Saints are given to us for an example. We have an express Scripture for this, Jam. 5.10. Take, my brethren, the Prophets who have spoken in the name of the Lord, for an example of suffering affliction and of patience. Here we see the Prophet's sufferings are given for an example to us: but certainly the sufferings of Christ are far of another nature than the sufferings of the Prophets or of any of the Saints whatsoever. It is an excellent speech of one of the Ancients: Although, saith he, the death of many of the Saints hath been precious in the sight of God, yet notwithstanding the death of no innocent person, besides Christ himself, was the propitiation for the world. It is the expression which the Apostle John useth, 1 Joh. 2.2. where he tells us, That Christ is the propitiation for the sins of the whole world. Though the deaths of the Martyrs were precious, yet none of their deaths was the propitiation for the sins of the world: and then our Author goes on: 
Acceperunt justi, non dederunt coronas, exempla nata sunt patientiae, non dona justitiae.  Those just persons who have been martyred for the truth, have received, not given Crowns, and from the courage and fortitude of the Martyrs in their sufferings, we have examples of patience afforded to us, not any gifts of merit. Theirs were but single deaths that were undergone by them, neither doth one pay another's debt, there was only one Lord Jesus Christ found among the sons of men, in whom all were crucified, all have died, all have risen again. They who deny and take away the Doctrine of Christ's Satisfaction, endeavour to take from us a principal part of the Gospel, and to remove from us the principal pillar of all our comfort and support; for one of the great Truths which the Gospel reveals, is the Righteousness of Christ for the justification of a sinner. So the Apostle tells us, Rom. 1.16, 17. I am not ashamed of the Gospel of Christ, for therein is the righteousness of God revealed from faith to faith. The Apostle here gives us an account of the Gospel, what it is that the Gospel reveals, it reveals to us the Righteousness of God; the great and fundamental Truth revealed in the Gospel, is that righteousness whereby men may be justified in the sight of God. What this righteousness is, the Apostle doth more fully make known to us in another place of this Epistle, Rom. 3.25, 26. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God, to declare, I say, at this time his righteousness. So that the righteousness which the Gospel reveals is, That God is willing to pardon sinners, and to accept them as righteous upon the account of the death and sufferings of his Son, and upon the account of the satisfaction which he hath made. So that they who go about to subvert the Satisfaction and Righteousness of Christ, do in effect undermine the whole Gospel, and do as much as lies in them disannul it. For if the scope of the Gospel be to reveal the Righteousness of Christ, which is the result of his death and sufferings, the result of his obedience active and passive; then they that would take away this, would take away a main part of the Gospel from us. So likewise, as the denying of Christ's Satisfaction is the overthrow of a principal part of the Gospel: so it is that which takes away the main pillar of our comfort. For if Christ hath not satisfied for us, we are still liable to satisfy the Justice of God in our own persons, for God is a just and righteous God. He hath said, That he will by no means clear the guilty, and the sentence of the Law remains firm upon us, That the soul that sins shall die, and Cursed is every one that continueth not in all things that are written in the book of the Law to do them. Therefore unless Christ hath made satisfaction for us, all these things must of necessity stand firm against us: unless there be a ransom found for us, we are still liable to answer to Divine Justice. It is a great Scripture to confirm this, Job 33.23, 24. If there be a messenger with him, an interpreter one of a thousand, to show unto man his uprightness, then is he gracious to him, and saith, Deliver him, I have found a ransom for him. To show unto man his uprightness. The uprightness here spoken of is conceived by Learned men, not the uprightness of man himself, but the uprightness of God. To show unto man his uprightness, that is, the uprightness of God. What is this uprightness of God? It is God's uprightness in dealing with man according to the tenor of Gospel-grace. Compare this with Rom. 3.22. Being justified freely by his grace through the redemption which is in Jesus Christ. Here we have a description of the tenor of Gospel grace; the grace of the Gospel consists in this, That we are justified freely by God's grace through the redemption which is in Jesus Christ. Now this is the uprightness of God, Gods dealing with men according to the tenor of his grace promulgated in the Gospel. God having discovered this to be his mind, that he will pardon men's sins upon the account of the death and sufferings of his Son: when this uprightness of God is thus discovered to men, and they by faith lay hold of the grace of God thus promulgated and made known to them, than God hath found a ransom. Now when God hath found a ransom for men, than he saith, Deliver them, than is he gracious, and saith, Deliver him from going down into the pit, for I have found a ransom for him. Had there not been a ransom found for us, there had been no deliverance from the pit of destruction: here lies all our comfort, 
Homo qui debuit, homo qui solvit. Propter nostram justificationem sic dictum est per Christum: nam nos peccatores in ipso infernales poenas, quae justè merebamur, exolvimus.  That Christ hath born what we should have born, he hath suffered what we should have suffered. It was man that owed the debt, and man that paid the debt. It is a memorable passage of a Learned man: For our Justification it was that Christ was so dealt with; for we sinners have suffered and undergone in Christ those very pains of Hell which we deserved.  
2. The Doctrine of Christ's Satisfaction confutes the Papists, who bring in other satisfactions besides that of Christ. The Papists tell us, That a man by some good act, as they call it, an act of charity or love to God, may satisfy for sin; also they tell us, That we may make satisfaction by external works, as by Fasting, Prayers, and Almsgiving, and the like: also some of them have affirmed, That one man may make satisfaction to Divine Justice for another. But all these assertions are impious and most derogatory to the honour of our Saviour's Satisfaction. For if it had been possible for us to have satisfied Divine Justice ourselves, what need our Saviour have suffered and undergone such things as we have heard? Besides the Scripture teaches us, That by one offering Christ hath for ever perfected them that are sanctified, Heb. 10.14. That one Sacrifice of his was sufficient to make satisfaction for sin; therefore if Christ's Satisfaction were sufficient, whatever is done by us must needs be superfluous upon that account. If that one offering of Christ were enough, there is no need of other satisfactions of men's invention and bringing in, Heb. 9.26. Christ hath appeared to put away sin by the sacrifice of himself. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He hath appeared to the abrogating of sin, to the disannulling of sin, so the word properly signifies. Christ by his Sacrifice hath taken away the condemning power of sin wholly; so that the power which sin had before to condemn us, is perfectly abrogated and canceled. Therefore there is no need of humane satisfactions, or if there were need of some satisfaction to be made by us, what should we be able to bring to satisfy God? Will the Lord be pleased with thousands of rams, or ten thousands of rivers of oil, shall we give the fruit of our body for the sin of our soul? as the Prophet expresseth it, Mic. 6.7. If we should attempt any of these things, none of these would be able to satisfy God, what then will become of all the Popish Satisfactions? They tell us indeed, That an act of love to God, especially if it be intense and strong, may satisfy for sin; but how can that satisfy for a crime committed, which is in itself due, and a just debt? Love to God, yea the highest degree of love is a just debt that we own to God. The first and great Commandment of the Law is, That we should love the Lord our God with all our heart, with all our soul, with all our strength, with all our might. Therefore it is not possible, that by any good act, as they call it, we should satisfy God for any sin committed by us; and the reason is, because that good act was a thing due, that which is a just debt in itself cannot satisfy for a former debt. Besides there is no proportion between the act of a finite creature to make satisfaction, and an infinite Majesty that is offended. And whereas they suppose that some external works, as Fasting, Alms, Penances, and the like, may pacify God, and make satisfaction for sin, this proceeds from gross ignorance of the Nature of God, and of the nature of sin. For if God be infinitely holy, and do infinitely hate sin; and if God be infinitely just, that he cannot but punish sin, and that in the highest manner; and if the demerit and desert of sin be such, as that it deserves no less than the wrath of God and the torments of Hell, it is very ridiculous to imagine, that the Justice of God should be satisfied with such pitiful things as men may impose upon themselves. And that one man, who is but a mere man, should be able to satisfy for another, this is much more absurd. For if a man be not able to satisfy for himself, how is it possible that he should satisfy for another? 
Si alio peccante, alium poenitet, non est ista prudens, sed insana poenitentia. August.  And we may well apply that speech of Austin: If when one man sins another man thinks to repent, and to make satisfaction for it, that is not a prudent, but a mad and frantic repentance. And yet Bellarmine and other of the Papists tell us, That one man may compensate and bear the punishment for another. But we may oppose to them another speech of Austin: 
Christus suscipiendo poenam, & non suscipiendo culpan, & culpam delevit & poenam. Aug.  Christ by taking upon him the punishment of our sins, and not taking upon him sin itself, hath blotted and taken away both sin and punishment. If Christ hath fully born the punishment that was due to our sins, nothing need to be done by us by way of satisfaction; for that is but a diminution to what our Lord Jesus Christ himself hath suffered and done for us.  
The second Use is by way of Exhortation. Use 2 Let us be exhorted to make use of Christ's Satisfaction, and to have recourse to it upon all occasions in our approaches unto God, this is in effect the use which the Author to the Hebrews makes of the Doctrine of Christ's Priesthood: Christ's Satisfaction belongs to his Priestly Office, and is a principal part of it. Christ's Satisfaction is that act of his Priestly Office whereby he offers himself as a Sacrifice to God to make atonement for our sins. Now we ought by faith to have continual recourse to this great and eternal Sacrifice of the Son of God. This is the Use which the Apostle teaches us to make of the great Doctrine of Christ's Priesthood, Heb. 10.19, 20, etc. Having therefore, brethren, boldness to enter into the holiest, by the blood of Jesus, by a new and living way which he hath consecrated for us through the veil, that is to say, his flesh, and having an High Priest over the house of God, let us draw near with a pure heart in full assurance of faith. Having therefore boldness to enter into the holiest by the blood of Jesus: it is the Blood of Christ that lays the foundation for out access to God, and our acceptance with him. This expression, By the blood of Jesus, is a Synecdoche, a part being put for the whole, the blood of Christ signifies his whole sufferings, that Sacrifice of his, and the work of his Satisfaction upon the Cross; by that great and most perfect Sacrifice of his, it is (he offering himself up by the eternal Spirit) that we now have liberty of access to God. Having therefore liberty by the blood of Jesus, saith the Apostle, let us draw near, that is, let us draw near unto God in confidence of this Sacrifice, in the virtue of this Sacrifice. Whenever we draw near to God we must have respect to the great and eternal Sacrifice of Christ, and why so? because sin separates between us and God, and till sin be removed and taken out of the way, there is no access for us to God. Now it is by having recourse to the Sacrifice and Satisfaction of Christ that the guilt of sin is removed, and so we have access to God: therefore doth the Apostle add, Having your hearts sprinkled from an evil conscience. We must draw near to God, having our hearts sprinkled from an evil conscience; we must first dip our consciences in the blood of Christ, as Luther's expression is, that is, get the blood of Christ upon our consciences, look after the pardon of our sins by the blood of Christ, before we can expect to have access to God, or acceptance with him. This is one great part of the life of faith, to have a constant recourse to the Satisfaction of Christ, and to make use of that great and eternal Sacrifice of the Son of God, in order to the pardon of our sins, and our acceptance with God. The Scriptures teach us, That the just must live by faith, Rom. 1.16. Now our living by faith notes a continued course, living by faith is more than a single act, it notes a constant course. Now wherein doth this life of faith consist? Certainly one main part of the life of faith consists in this, In having a constant recourse to the Sacrifice and Satisfaction of Christ, and making use of that for the pardon of our sins, and our acceptance with God. This is very clear and evident from that of the Apostle Paul, Gal. 2.20. I live by the faith of the Son of God. Paul here speaks of his living by faith, The just shall live by faith; and Paul lived by faith, and how was it that he lived by faith? I live by the faith of the Son of God, who hath loved me, and given himself for me. Paul's living by faith consisted in this, In having respect to Christ as giving himself for him. Now how was it that Christ gave himself for Paul? Certainly it was in the virtue of that great and eternal Sacrifice of his: compare this with Eph. 6.2. Christ hath loved us, and given himself for us an offering and a sacrifice unto God. So that Christ giving himself for Paul was his giving himself an Offering and Sacrifice for him. Now Paul lived by the faith of the Son of God, who loved him and gave himself for him, that is, he lived by saith on the Sacrifice and Satisfaction of Christ, he had continual recourse to the Sacrifice and Satisfaction of Christ, this was his living by faith. Now here it may be said,  
1. Why ought we thus to live by faith on the Sacrifice and Satisfaction of Christ. And  
2. How ought we to make use of the Sacrifice and Satisfaction of Christ so as to draw down the virtue and benefit of Christ's Satisfaction to ourselves.  
1. Why ought we to make use of the Sacrifice and Satisfaction of Christ, and live by faith upon it.  
The first reason is, Because the Satisfaction of Christ is the only means of our Reconciliation with God. Hence is it said That Christ hath made peace through the blood of his cross, Col. 1.20. And We are reconciled to God by the death of his Son, Rom. 5.10.  we would treat with God about terms of peace and reconciliation with him, we must be sure to have recourse to the death, sufferings, and satisfaction of Christ; all our peace with God is founded in the blood of Christ, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, etc. Here are two means of our reconciliation with God set down, the principal and the instrumental. The principal means of our reconciliation with God is the blood of Christ, Whom God hath set forth to be a propitiation through faith in his blood. The instrumental means of our reconciliation is our faith, Faith in his blood. That expression [his blood] comprehends the whole work of Christ's Satisfaction, Christ's laying down his life was the completing or consummating act of his sufferings, and therefore all his sufferings, in the whole work of his Satisfaction, are comprehended under that expression of his blood. Christ's Satisfaction then is the principal means of our reconciliation with God. Now that which must make this Satisfaction of Christ profitable and available unto us must be our faith, Whom God hath ordained to be a propitiation through faith in his blood: there must be the acting of our faith to make Christ's Satisfaction profitable unto us. I call it our faith, not as if so be faith were a work of our own, either wrought at first, or exerted afterwards by any power and strength of our own; but I call it our faith, because it is such an act as is wrought in us and by us, faith itself is the gift of God: so the Apostle tells us, Eph. 2.8. It is not of ourselves, it is the gift of God. Yet it is an act in us, and put forth by us; though God works it, yet it is such a work as God works in us, not without us, we make use of our faculties. Faith, I say, is an act in us, and put forth by us, and there must be something done in us and by us in order to our receiving benefit by Christ's Satisfaction. Christ's Satisfaction is a work wrought without us, wrought by Christ himself in our nature for us, without us; yet there must be an act put forth in us by the help and assistance of the Spirit of God, whereby we may reach forth unto and take hold of the Satisfaction of Christ that is wrought without us, and without this acting of faith we cannot expect the benefit of Christ's Satisfaction to ourselves. The Lord expects it at our hands that we should apply and betake ourselves to the Satisfaction of his Son, before ever we be admitted into favour and reconciliation with him. This is confirmed to us by another Scripture, Joh. 3.14, 15. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life. The lifting up of the Serpent in the Wilderness was a Type of Christ's being lifted up upon the Cross. Now, saith our Saviour, whoever will have benefit by me, and would be delivered from perishing and condemnation, he must direct the eye of his faith to me as crucified, he must behold me in my Satisfaction, there is no other means of reconciliation or peace with God but this; he that believes on me as crucified, he that looks upon me as lifted up on the Cross to make satisfaction for the sins of men, he it is that shall not perish, but have eternal life: Therefore it is that Paul said, He determined to know nothing but Jesus Christ and him crucified, 1 Cor. 2.3. Paul knew that the foundation of our happiness lay in Christ's crucifixion and sufferings, and in the satisfaction that was made to God by them; therefore this was the fundamental Doctrine that he insisted upon: and in another place where he tells what the substance of the Gospel is, he says, That God was in Christ, reconciling the world to himself, not imputing to them their trespasses, but imputing to them the righteousness of his Son, 2 Cor. 5.19, 20, etc. So that the substance of the Gospel consists in this, That God offers reconciliation unto men by the death, sufferings, and satisfaction of his Son. If therefore the death of Christ and his satisfaction be the only foundation of our peace with God, and the alone means of our reconciliation with him, it concerns us to make much of Christ's satisfaction, and to apply ourselves by faith unto it.  
2. Christ's sufferings and satisfaction are the food and nourishment of our souls: Christ's sufferings and satisfaction are the means to continue us in the love and favour of God, as well as to bring us into the love and favour of God at first. This is notably set forth by our Saviour in that mysterious Sermon of his in the sixth of John, which many of his Hearers were not able to bear because it was so spiritual. In that Sermon our Saviour calls himself the bread of life, and he tells us, The bread which he will give is his flesh which he will give for the life of the world, verse. 51. This Text doth plainly point out to us the work of Christ's Satisfaction: Christ gives his flesh for the life of the world, that is to say, he gives himself to suffer that in a part of our flesh which he assumed, which we ought to have suffered; and in this respect it is that he saith, He gives his flesh for the life of the world, this is a plain intimation of his satisfaction. Now what is it that our Saviour saith of this work of his satisfaction? vers. 55. My flesh is meat indeed, and my blood is drink indeed. It is as much as if he had said, My sufferings and my satisfaction are the true food and nourishment of souls. Here it is that souls must repair for spiritual food and nourishment.  guilt lies upon the conscience, when the load and burden of sin oppresseth the soul, there is no remedy but by flying to the flesh of Christ who was crucified, and to his blood which was shed to make atonement for sin. My flesh is meat indeed. Look as natural life is maintained by the constant use of our food, and taking of it in, (omit the use of food but for a few days, and the body is starved, natural life ceaseth) so the life of our souls is maintained by a daily living upon Christ crucified, by living upon his sufferings and satisfaction; and the reason is plainly this, The life of the soul consists in the favour of God, In thy favour there is life, saith the Psalmist, and thy lovingkindness is better than life. Without the favour of God there is no life, there can be no life to the soul; for God to frown upon the soul, to manifest himself as an enemy, this is the death of the soul. Now it is a constant recourse to the sufferings and satisfaction of Christ, that is the only means to keep us in the favour of God: for it is sin that separates between God and us. Now the sufferings and satisfaction of Christ are the means to take away the guilt of sin, The blood of Jesus Christ his Son cleanseth us from all sin, 1 Joh. 1.7. Therefore as we would have the life of our souls maintained, which consists in the favour of God, and in the sense of his love, we must have a constant recourse to the Satisfaction of Christ; for we cannot expect one smile from God out of Christ, This is my beloved Son in whom I am well pleased. Sin doth in its own nature tend to alienate the heart of God from us. Now it is the respect that God hath to the Satisfaction of his Son (Christ having born that displeasure, that punishment which we deserved) that is the only means to turn away God's displeasure from us. Therefore is it said, We have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, 2 Joh. 1.1. It is as much as if the Apostle had said, Sin doth in its own nature incline God to anger and displeasure towards us, but God respects the satisfaction of his Son, he respects what Christ hath done and suffered, and so he turns away his anger, and becomes propitious, kind, and savourable upon the account of what Christ hath done and suffered for us: therefore it becomes us to keep the satisfaction of Christ much in our eye, because this is the means of preserving us in the favour of God as well as of bringing us into it at first. Hence are we said to be preserved in Christ Jesus, Judas 1. The merit of Christ's obedience and sufferings is a means to preserve us in the love of God. We might soon fall from the love of God, did not Christ preserve us and continue us in his love by the merit of his satisfaction. Hence also are we said to be saved by his life, Rom. 5.10. If when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life. Saved by his life, that is, continued in the love and favour of God, brought to the perfection of salvation. The Apostle supposeth that we are brought into the love and favour of God when he tells us, We were reconciled when we were enemies: therefore this expression of being saved implies our being kept and continued in the favour of God, and our being brought to the consummation and perfection of salvation. We are saved by his life, that is, Christ's living to make Intercession for us, and pleading by his Intercession, the virtue and merit of his sufferings, this is the means to keep us in the favour of God, till we be brought to salvation; therefore we ought to have a constant recourse to the death, sufferings, and satisfaction of Christ, because it is the means of continuing us in the love and favour of God all along, as it was to bring us into the favour of God at first. Hence is that expression in Judas 21. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. It is that grace and mercy which is given to us in Christ, through his merit and satisfaction, that carries us along till we are brought to eternal life, therefore the Satisfaction of Christ is of constant Use to us.  
The end of the twelfth Sermon.   

SERMON XIII.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
THat which we were last upon was, Why we ought to live by faith upon the Sacrifice and Satisfaction of Christ. Two Considerations have already been offered.  
1. Consid. 1 Because the Satisfaction of Christ is the only means of our reconciliation with God.  
2. Consid. 2 Christ's Sufferings and Satisfaction are the food and nourishment of our souls, the means to continue us in the favour of God, as well as to bring us into it at first. I shall only add a third, and then proceed.  
3. Consid. 3 God hath ordained and appointed the death of Christ as the means of reconciliation, and offers it to us for that end. That the death of Christ is the means of our reconciliation with God, hath been shown at large heretofore: that it is so by Divine ordination and appointment, and that God propounds and offers it to us to be received by faith on our part, is that which I am now to speak of; and for this we must have recourse unto that Text, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quem proposuit Deus.  Whom God hath set forth, or propounded as a propitiation. This expression, Whom God hath set forth, may have relation to two things.  
1. It may have relation to the Eternal Decree of God, namely, that God from Eternity hath decreed Christ to be our propitiation, and decreed his death to be the means of our propitiation, 1 Pet. 1.18. Ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot, who verily was foreordained before the foundation of the world. Consider that expression, Who verily was foreordained. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ was foreordained before the foundation of the world to be a slain Lamb, his death was decreed and foreordained to be the means and only means of our reconciliation with God.  
2. This expression, Whom God hath set forth, may have reference and respect to the revelation and tender that is made of Christ in the Gospel. Whom God hath propounded or set forth, that is, God hath propounded Christ and his death in the Gospel as the means of reconciliation. The Apostle speaking of the Gospel saith, That therein is the righteousness of God revealed from faith to faith, Rom. 1.17. God hath revealed the righteousness of his Son in the Gospel as the great object of our faith. Now Christ's righteousness is nothing else but the result of his obedience, active and passive, as it is commonly called; Christ giving that obedience to the Law which the Law requires, Christ suffering and undergoing the punishment which the Law exacts from us for the breach of it, this is the righteousness of Christ, and this is that which the Gospel tenders to us as the object of our faith, to be embraced and received by us, Therein, saith the Apostle, is the righteousness of God revealed from faith to faith: as much as if he should say, The Gospel reveals the righteousness of Christ to be embraced and entertained of us by faith on our part. Now if God do propound the righteousness of Christ, whereof the sufferings and satisfaction of Christ are a principal part, as the great object of our faith, it concerns us then to have a constant recourse to this, and to make use of it; and therefore that expression is very observable in the Text before mentioned, The righteousness of God is revealed in the Gospel from faith to faith. Why from faith to faith? The meaning I take to be, that our faith ought to take a firm and fast hold of the righteousness of Christ, and to take a deeper rooting in it from day to day. We should not be content with some general apprehensions of this righteousness, and that we have known a little of it; but we should grow from faith to faith, our faith should take deeper and firmer rooting in it continually.  
I now come to the second thing propounded, and that was to show how we ought to make use of the Sacrifice and Satisfaction of Christ, so as to draw down the virtue and benefit of it unto our own souls.  
I take this to be an inquiry of great moment, because much of the life of faith consists in the right understanding and practice of it. I shall therefore propound several things by way of direction, to show how we ought to make use of the satisfaction of Christ, so as to draw down the benefit and virtue of it unto our own souls.  
1. If we would make use of the Satisfaction of Christ, let us look upon ourselves as guilty persons, most worthy of Divine wrath and condemnation, as considered in ourselves. Satisfaction supposeth guilt, an innocent person need not to have any satisfaction made for him, an innocent person hath done no wrong, and therefore nothing need to be tendered for him by way of compensation. If therefore we would have the benefit of Christ's satisfaction, we must first see that we are guilty and condemned persons in ourselves. This was shadowed forth in the Levitical Ordinances, he that brought his offering to the Priest, was to lay his hand on the head of the Sacrifice, Levit. 1.4. And he shall put his hand upon the head of the burnt-offering, and it shall be accepted for him to make atonement. This Rite of laying the hand on the head of the Sacrifice or Offering by him that brought it, did carry in it a tacit or secret confession of the persons guiltiness, he did hereby confess that he was worthy to be put to death for his sin. He that brought the Sacrifice by laying his hand on the head of the Sacrifice, did hereby profess that the beast suffered what he deserved. That the beast being slain was an argument and token that he deserved to be so dealt with himself, that he deserved to be destroyed for his sins: therefore when we come to make use of the Satisfaction of Christ and his Sacrifice, we ought to be sensible of our own guiltiness and worthiness of condemnation: consider what the Apostle saith, 1 Cor. 11.31. If we judge ourselves, we shall not be judged of the Lord. If we would have benefit from Christ's satisfaction, we must first judge ourselves worthy of condemnation. Christ's righteousness and satisfaction is sweet to none but a self-condemned person: Come unto me all ye that are weary and heavy laden, and I will give you rest, saith our Saviour, Mat. 11.28. We must be weary and heavy laden with the sense of our own guiltiness before we can prise the satisfaction of Christ. We ought therefore, when ever we come to make use of the satiffaction of Christ, to see what the desert of our own sins is in the sufferings of Christ. Whatever Christ suffered, was nothing but the desert of our sins, it was that which we deserved should have been laid upon us. Therefore when we come to make use of the sufferings of Christ, his soul-sufferings or his bodily sufferings; when we consider his soul-sufferings, viz. his dereliction, or his being forsaken of God, the sense of God's wrath that he underwent in his soul; when we consider the pain, grief, torment, and death that he suffered in his body, we ought to consider with ourselves, that these were the very things we deserved, we were the persons that deserved to be forsaken of God, to have the face of God hid from us, we were they that deserved to feel the wrath of God, to be made the butt of God's wrath and displeasure, we deserved that pain, anguish, and death itself, and all as part of the Curse; for Christ suffered all these things for us, and was made a Curse for us. So that in the sufferings of Christ, as in a glass or mirroir, we may see what we deserved; there was nothing Christ suffered but we deserved it, and our hearts ought to be deeply soaked in these considerations, as ever we desire to take in the benefit of Christ's satisfaction. He that doth not see himself worthy to be cast off, nay I may say, he that doth not see himself worthy to be cut off by the wrath of an angry God for his sins, will never prise the satisfaction of Christ as he ought to do. Christ in the work of his satisfaction trod the wine-press of Divine wrath; therefore it becomes us to be sensible, deeply sensible of our desert and worthiness of his wrath, as ever we desire to have benefit by Christ's satisfaction. Our Saviour in the sixth of John doth at several times promise to us eternal life upon eating his flesh and drinking his blood: vers. 54. He that eats my flesh, and drinks my blood shall have eternal life. Now it is a good observation of one: If thou wouldst eat the flesh of Christ, and drink his blood, so as to have eternal life by him, do thou first taste death; be sensible of what thou deservest by reason of sin, be sensible of the spiritual death thou art subject to, namely separation from God, obnoxiousness to his wrath, which is the death of the soul; when once thou art sensible of spiritual death, what it is to be separated from God, what it is to lie under his wrath, than thou wilt come with spiritual hunger and thirst to the sufferings of Christ to obtain life from him.  
The second Direction is: If we would make use of the Sufferings and Satisfaction of Christ, so as to draw home the benefit of it to ourselves, let us direct the eye of our faith unto our natures suffering in Christ. It was our nature that sinned, and it is in our nature that satisfaction must be made, and this is the great relief unto faith to see satisfaction made in the nature of man, as sin was committed in the nature of man. Consider what the Apostle saith, 1 Cor. 15.21. Since by man came death, by man also came the resurrection from the dead. The Apostle plainly intimates, that this is the singular happiness and comfort of Believers, that as happiness was lost at first in and by our nature, so happiness is now recovered and restored in and by our nature. It was the nature of man that sinned in the first Adam, and it is the nature of man that hath obeyed and satisfied in Christ the second Adam. It was the nature of man that was deprived of happiness, and lost communion with God, and was subject to death in the first Adam, and it was the nature of man that was restored to happiness, that was admitted unto communion with God, that was raised from the dead in Christ the second Adam. Therefore is it that in Rom. 5.19. we read of two men, Adam and Christ, As by one man's disobedience many were made sinners. By one man's disobedience, here is Adam the first man. Now read the fifteenth verse of the same Chapter, If through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. Here we have another man, the second man from Heaven, as he is called, 1 Cor. 15.47. also, The man Christ Jesus, 1 Tim. 2.5. Now the scope of the Apostle is to show, that as disobedience was acted in the nature of man by Adam the first man, so obedience was performed in the nature of man by Christ, who was the second man from Heaven. This is a great quiet and relief to faith to find that in our nature that is adequate and commensurate to the Law, Christ having satisfied the Law in our nature for us, it is in God's account as if we had satisfied it. Consider that expression, Rom. 8.4. That the righteousness of the law might be fulfilled in us. Some Learned men interpret that phrase [in us] that is, in our nature, Christ having fulfilled the Law for us in a part of our nature, it is in God's account as if so be we had fulfilled it. This is more fully explained to us by the Author to the Hebrews, Heb 2.11, etc. For both he that sanctifieth, and they who are sanctified, are all of one, for which cause he is not ashamed to call them brethren. Christ is here spoken of as the Head of all the Elect. Now he is the person that sanctifieth, He that sanctifieth, and they who are sanctified, Christ is the person sanctifying, all the Elect are sanctified in him. Now to sanctify another is to make him holy, and to present him holy unto God. Christ doth thus sanctify the Elect, he makes them holy, and presents them holy to God, first in his own person; and that he may do this, that he may be in a capacity to do it, he must participate of one and the same common nature with them whom he doth so sanctify: therefore is it that the Apostle says, He that sanctifieth, and they that are sanctified are of one: the meaning is, they are of one and the same common nature, the person sanctifying, and the persons sanctified are of one and the same common nature, the head is true man, and the members are true men. This the Apostle doth farther amplify at vers. 14. For as much then as the children were made partakers of flesh and blood, he also himself took part of the same. Christ being the Head of the Elect, and it being his office to redeem them, he must come into their nature, and do and suffer that in their nature, which they ought to have done and suffered; they were made subject to death, therefore Christ tasted death for them, as we have it vers. 9 Christ taking upon him the same nature with his brethren, did punctually fulfil for them in their nature whatever was expected from them. Now in the serious exercises of faith we ought to attend this, we ought to consider how that all the great things of our salvation were transacted by our Head in a part of our nature for us; what Christ suffered, our nature suffered in him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas.  It is a good speech of Athanasius: It was not our Lord himself so much, as we that suffered in him.  
The third Direction is, We should behold our nature in Christ suffering and undergoing the same things which we deserved and do lie under the fear of. As it is a great relief to faith to behold our nature suffering in Christ, so that which makes this relief complete is, to see our nature in Christ suffering the very same things which we deserved, and are under the fear of. The Apostle tells us, Rom. 4.5. The law worketh wrath. The Law works the fear of wrath in the conscience, the Law begets the sense of God's wrath in the conscience. How so? The reason is, Because by the law is the knowledge of sin; sin is the transgression of the law, by the Law I know myself to be a sinner, because I see I have transgressed such a Law: now the breach of this Law worketh wrath, that is, it works the fear of wrath, as that which is due for sin. Hence also is that expression of conscience of sin, Heb. 10.2. The worshippers once purged, should have no more conscience of sin. By conscience of sin, here in this place, I take it, that we must understand a conscience burdened and laden with the guilt of sin. The meaning is not certainly, that those who are once purged by the virtue of Christ's Sacrifice, should make no more conscience of sin; that would be an impious opinion, nay the contrary thereunto is most true, a conscience purged from the guilt of sin by the Blood and Sacrifice of Christ, such a person makes more conscience of sin, that is, of committing sin. Shall we sin because grace abounds? God forbidden. The grace of God teacheth us to deny ungodliness and worldly lusts. But the meaning of the place is, that those who have their consciences once purged and cleansed by the blood of Christ, they ought to have no more conscience of sin as to guilt, that is, they ought to look upon their consciences exonerated and discharged from guilt by the Sacrifice of Christ. But that which I quoted this Text for, was to show that sin brings a conscience of guilt. When sin lieth upon the conscience, it fills the conscience with the fear and horror of God's wrath: now the great relief to conscience in this case, must be for a man to turn his eyes upon Christ, and to see Christ in our nature suffer that which we deserve, and that which we are afraid of. We are afraid of God's wrath, and Christ that was true man, our Head and Surety felt and suffered the wrath of God: we fear lest God should forsake us, lest God should cast us off for ever, now we ought to turn our eyes upon Christ, and see our nature forsaken and deserted in Christ, My God, my God, why hast thou forsaken me? Do you fear the torments of Hell, Christ hath born these very pains and torments. This is certain, there is no such relief or remedy to an afflicted conscience, as for a man to turn his eyes upon Christ, and to see Christ who was most innocent in himself suffering all that for us which we deserve and fear. 
Deseritur cum desertis, & pro natura quam assumpserat tributum solvit.  Christ was deserted with them who were deserted, and paid the tribute for that nature which he assumed, as we heard heretofore. And another of the Ancients expresseth himself to the same purpose: God, saith he, in his righteous judgement exacted all those things from us which are written in the Law, which when we ourselves were not able to pay, our Lord hath paid them for us. Christ hath assumed and volunt arily taken upon himself the curse and condemnation which we were obnoxious unto; 
Quae pati debueramus illa ipse pertulit.  those things which we ought to have suffered, he himself hath born for us. This is a great support to faith to consider, that the things we deserved and feared, those are the things which Christ hath suffered and born for us.  
The fourth Direction is this, Let us behold our nature in Christ voluntarily suffering what we deserved to suffer: this also is a great relief to faith. As it is a relief to faith to behold our nature suffering, and suffering the same things that we ought to have suffered; so this is another great relief to faith, to behold our nature in Christ voluntarily suffering what we deserved to suffer. As we who are the sinful sons of men, have sinned voluntarily, so one of our kin, one of our stock and lineage, one that was true man hath voluntarily offered himself to suffer for us poor sinful men. So that satisfaction is voluntarily tendered up to God, in our room and stead, by one who was true man, and in all points like unto us, sin only excepted. Our sin and disobedience was not more voluntary than Christ's obedience and offering himself to suffer for us was free and voluntary. Christ our Head and Surety, when the Justice of God was coming forth armed against us, hath most voluntarily run to meet it, and to expose himself to those strokes which should have lighted on us. Lo, I come to do thy will, thy law is in my heart, Heb. 10. The Justice of God was not more desirous of satisfaction to be made to it, than Christ our Head and Surety was willing to tender it. Now if a Creditor hath never so great a sum of money owing to him, and the Surety undertake the payment of the whole debt, and be most free and ready as to the payment of it, as free to pay the debt as the Creditor is to demand it, what can he desire more? Christ our Surety undertook the payment of our debt, and was as ready to tender the satisfaction as God was to require it.  
The fifth Direction is, Let us direct the eye of our faith to the person of the Son of God acting in our nature, and sanctifying all his sufferings by the dignity of his own person. To illustrate this, let us consider that Scripture, Heb. 7.26. Such an High Priest became us who is holy, harmless, undefiled, separate from sinners, made higher than the heavens: and then it follows in vers. 28. The Law maketh High Priests which have infirmity, but the word of the oath which was since the Law, maketh the Son who is consecrated for evermore. The scope of the Apostle in this place is to show, that he who is our High Priest is more than a man, he is the Son of God, The word of the oath makes the Son which is consecrated for evermore. He opposeth the Son of God to the Priests under the Law. Now this great Person, who is our High Priest, sanctifies his Sacrifice by the dignity of his person; he is the Son of God, not a mere man, as the Levitical Priests were, and by the dignity of his own person puts the highest value upon the Sacrifice which he offered. Hence is that expression in vers. 27. Who needed not daily, as those high Priests, to offer sacrifices, first for their own sins, and then for the sins of the people; for this he did once when he offered up himself. Christ's one Sacrifice was of more value than all the multitude of the Sacrifices offered by the Levitical Priests. Why so? He offered himself up, saith the Apostle. The reason why Christ's Sacrifice was beyond all theirs, was because he offered himself. Christ was both the Priest and the Sacrifice, He offered up himself, so saith this Text: and Heb. 1.3. it is said, That by himself he hath purged away our sins. It was the Son that was the Priest offering, and it was the Son that was the Sacrifice that was offered. For though it were the humane nature of the Son only that was capable of suffering and dying; yet the person of the Son was conjunct with the Humanity in the sufferings of the humane nature. Hence is that expression of Leo: 
Verbo inviolabili, non separato à carn● passibili. Leo.  The inviolable Word that is the Son of God, the second Person in Trinity, who was inviolable and impassable, was not separated from his passable flesh in the time of his suffering. And another of the Ancients expresseth himself to this purpose (and it is a memorable passage:) The Son of God, that he might show that he was not absent from the Temple of his body in the time of his Passion, but that he was present with it in his suffering, therefore it was, that as he was God, by the power of his Divinity at the same time when he suffered in his flesh, he caused darkness to come over the Sun, broke the rocks in pieces, and raised the dead. So that though it was the flesh that suffered, yet God was personally united to that flesh that suffered. Hence is that, 1 Pet. 4.1. Christ hath suffered for us in the flesh. Now we ought to turn the eye of our faith upon this great Person the Son of God transacting all in our nature. It is true, it was our nature in Christ that obeyed, that suffered, that died; but still we ought to look upon it as influenced by the person of the Son of God, who assumed it, and did all in it and by it. The humane will in Christ was governed by the Divine will, yea the humane will in Christ was strengthened and corroborated by the Divine will. In the work of Christ's Satisfaction the Divine nature was the principal efficient cause, the humane nature, the less principal, ministering or subservient cause, as Divines speak. Now this is a great relief unto faith, that Christ, in regard of the dignity of his Person, is equal to him to whom the satisfaction is made. For though in respect of his humane nature, he be inferior to the Father, and the Father is said to be greater than he, Joh. 14.28. yet in respect of his Divine nature he is equal with the Father, Joh. 1.1. In the beginning was the Word, and the Word was with God, and the Word was God: and this was the Word that took flesh, and gave his flesh for the life of the world. The same was with God in the beginning, he was with God in the same equality of Power, Glory, and Majesty, he was in the form of God, and counted it no robbery to be equal with God, Phil. 2.6. Now this is a great relief to faith, the person who tenders the satisfaction is of equal Power, Majesty, and Glory with him to whom the satisfaction is tendered. This may greatly comfort such as are distressed in conscience: Great indeed is the person offended by thy sins, O but great is the person tendering the satisfaction; the person offended is God, and the person who makes the satisfaction is God as well as man. Consider that Text, Joh. 10.18. No man taketh my life from me, but I lay it down of myself, I have power to lay it down, and I have power to take it again. 
Divinitas filii est quae ponit, & rursus animam hominis quem serebat, etc.  It is the Divinity of the Son that doth lay down, and take again his life as he was man, 1 Joh. 3.16. Hereby perceive we the love of God, that he laid down his life for us. Christ as he was man, had power over his own life as he was man; no mere man hath power over his own life, but his life is under the dispose of God; but Christ being God as well as man, had the dispose of his own life, and therefore as he was God, he laid down his life as he was man.  
The end of the thirteenth Sermon.   

SERMON XIV.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
I Come now to the sixth Direction, which is this: If we would make use of the Sufferings and Satisfaction of Christ, so as to draw down the virtue and benefit of them to our own souls, we must lay the stress of our faith upon Christ, and rely entirely upon the virtue of that eternal Sacrifice of his. This was shadowed forth under the Law, in the day of atonement the Priest was to lay both his hands upon the head of the live-goat, Leu. 16.21. This the Priest was to do in the name of the people, by this sign discharging them as it were, and laying all their sins upon the beast, which was a figure of Christ. Whoever brought his Sacrifice under the Law, was to lay his hand on the head of the Sacrifice, Leu. 1.4. Now this Rite of laying the hand on the head of the Sacrifice, as it did carry in it a  confession of guilt, as hath formerly been shown; so also there was in it a profession of faith, an expectation of pardon and atonement in the virtue of the Sacrifice that was to be offered up. The man that brought his offering was to lay or impose his hand upon it himself, while it was yet alive, thereby disburdening himself of sin, as it were, and laying it on the Sacrifice, and thereby testifying his faith in Christ the true Sacrifice that was to be slain for him, Mat. 11.28. Come unto me all ye that are weary and heavy laden, and I will give you rest. Christ calls all such as are weary and heavy laden with the guilt of their sins to come to him, and lay the burden of the guilt of their sins on him. The Jewish Writers tell us, That he that did impose or lay his hand on the head of the Sacrifice, was to do it with all his might, he was to lay both his hands upon the beasts head: and what doth this teach us, but that our reliance upon Christ and the virtue of his eternal Sacrifice ought to be most firm and strong? A weak and feeble hand of faith will bring but weak comfort: a strong hand of faith will bring strong consolation. Therefore we must (as we mean to have the virtue of this Sacrifice of Christ) do as an holy Man, 
Mr. Marshal.  and an eminent Minister of Christ did; when he came to die he used these words, I trust strongly, strongly, strongly, repeating these words thrice. I say, we must rely strongly, strongly, strongly upon this eternal Sacrifice of Christ, lay the whole stress of our Faith upon the Sacrifice and Satisfaction of Christ for pardon of sin and reconciliation with God. In the sixth of John our Saviour annexeth the promise of eternal life unto eating his flesh, vers. 54. Whoso eateth my flesh, and drinketh my blood, hath eternal life. All along in that discourse of his, all the benefit that Christ promiseth to us from his flesh and blood is by eating of it, He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. So in vers. 56. He shall live by me. There are several great things that are promised to our eating the flesh, and drinking the blood of Christ. And what is this to eat the flesh, and drink the blood of Jesus Christ? This is a metaphorical expression, it is not possible for us to eat the flesh, and drink the blood of Christ in a corporal manner; therefore to eat the flesh, and drink the blood of Christ imports this, to lay the whole stress of our faith upon the sufferings and satisfaction of Christ for pardon of sin and acceptation with God.  
The seventh Direction is: If we would make use of the satisfaction of Christ, we must present the sacrifice and satisfaction of Christ to God and ourselves unto God in the virtue of it. In Exod. 29.10. we read, that Aaron and his Sons were to put their hands on the head of the bullock. By this Rite the Priest presented the bullock, a figure of Christ, unto God for them, hereby intimating (as Junius observes) that they did present themselves to God not in themselves, 
Quasi se ipsi sisterent & sacrificarent Jehovae, non in sese, verùm in persona Christi. Junius.  but in the person of Christ. Our persons are full of sin, our duties and services are mingled with a great deal of sin; therefore we ought to present ourselves to God in Christ who was without sin, and his Sacrifice without the least blemish or defilement. When ever we come to God, let us think of this, for there is a greater mystery lies in it than most are ware of: we ought to transfer ourselves out of ourselves, put ourselves as it were over into Christ, and pray that we may not be looked upon in ourselves, but in Christ. All true Believers are comprehended in Christ as in their Head, and what Christ their Head hath done in a part of their nature, which he hath assumed for them, is looked upon by God as if so be they had done it: 
In ipso, non in nobis.  therefore are we said to be the righteousness of God in him, 2 Cor. 5.21. In him, not in ourselves, says Austin. Believers are righteous, but how? in their Head; they have a righteousness, but what is it? not a righteousness of their own, but they have a righteousness in their Head, his righteousness is accounted theirs: Believers are looked upon as having fulfilled the Law in Christ, as having born the Curse of it in Christ: Believers are looked upon as having satisfied Divine Justice in Christ. These things they could never have done in their own persons; but for as much as Christ their Head hath fulfilled the righteousness of the Law in their nature, it is accounted by God as if so be they had done it. Now in the solemn exercise of faith, it is our great concernment to present Christ our Head unto God, and to lift up his righteousness before God, that is to say, to mind the Lord what Christ our Head hath done for us. It is one of the promises which Christ hath made to Believers, and it is a great promise, that they shall know that they are in him, Joh. 14.20. At that day you shall know that I am in the Father, and you in me, and I in you. Believers are said here to be in Christ. How are Believers in Christ? Believers are in Christ as they are comprehended in him as their Head: Believers are in Christ by communion of nature, Christ our Head participates of our nature, and we are in him by communion of nature, we have the verity and truth of humane nature in us, Christ hath the verity of humane nature in him, he was true man as we are. Now our nature being sound in Christ, what Christ our Head acted for us, if we be Members of Christ, if we have an interest in him (which we have if we be true Believers) it is in God's account as if we had acted it. You in me. It is as much as if our Saviour had said, I do but personate you, I do but represent you, I do but act your part. You in me. Believers in Christ have obeyed the Law, Believers in Christ have undergone the curse, Believers in Christ have suffered the wrath of God, satisfied Divine Justice; for as much as Christ their Head hath done all these things. Believers are comprehended in Christ, because he carrying their nature, what he hath done in their nature is accounted by God as if they had done it. As God is said to be in Christ reconciling the world to himself, so we in Christ have satisfied God's Justice. Now this is our concern to take hold of Christ's Satisfaction by faith to present it unto God, and to present ourselves to God in it: For although Christ hath taken up the nature of man, as was said before, and Believers are said to be in Christ by communion of nature; yet all mankind have not saving benefit from Christ by virtue of this communion of nature that is between Christ and them, it is only Believers who are the Members of Christ that have benefit by what Christ hath done; therefore it is our great concernment by faith to elect and choose Christ as our Head, and having made such a choice of him as our Head, then to come to God in the righteousness of our Head, and to present the righteousness of Christ as our Head to God for acceptance with him. If we have nothing to do with Christ as our Head, we cannot plead his righteousness; but if we have chosen Christ for our Head, we may come to God in the virtue of his righteousness, and present that to God for our acceptance with him.  
The eighth Direction is: After we have applied and betaken ourselves to the Sacrifice and Satisfaction of Christ, we ought in an humble manner to lay hold of pardon, and with humble confidence to expect pardon and acceptance through the Sacrifice and Satisfaction of Christ. After we have betaken ourselves to the Satisfaction of Christ, and made use of it in a due manner, we ought to hope for pardon and acceptance in the virtue of it. To take hold of pardon before we have betaken ourselves to the remedy, and before we have made use of the means which God hath appointed for obtaining pardon, this were presumption; therefore for any person to run away with this doctrine, Christ hath made full satisfaction to the Justice of God for the sins of men, Christ hath suffered as much as we deserve, therefore we need not trouble ourselves, our sins shall never condemn us, this is but presumption for any man to reason after this manner, until there be a serious application of the soul by faith to the Satisfaction of Christ for the pardon of sin. For although there be an infinite treasure of merit and virtue in the death and sufferings of Christ to all that come to him; yet this treasure and store house of merit that is in the death and satisfaction of Christ is opened unto none but unto such who by humble faith apply themselves to Christ for the virtue of his death. Blessed are they that hunger and thirst after righteousness, for they shall be filled, Mat. 5.6. There must be then hungering and thirsting after Christ's righteousness before we shall be satisfied, and there must be faith in his blood, Rom. 3.25. Him hath God ordained to be a propitiation through faith in his blood; therefore it is but presumption for any man to say, Christ hath died and satisfied God's Justice, therefore my sins shall never condemn me, without any more ado, without troubling himself with any more than saying so; for what is presumption? Presumption is to expect the end without using the means. Though there be an alsufficiency in the sufferings and satisfaction of Christ to save as many as come to him, yet the satisfaction and sufferings of Christ are available and effectual to none but to such as by humble saith do apply themselves to him, He is able to save to the utmost all that come to God by him, Heb. 7.25. There must be a coming then, otherwise there is no salvation to be expected. We must first see the necessity of the Mediation and Satiffaction of Christ, and in an humble manner address ourselves to God by faith, before we can expect benefit by his satisfaction; therefore unless thou have seen thy perishing condition without Christ, unless thou art sensible of the infinite need of his satisfaction to make thy peace with God, and dost in an humble manner, with holy desire apply thyself to Christ for the virtue and benefit of his satisfaction, thou canst expect no benefit by him. It is the hungering, thirsting humble soul which seethe his perishing condition without the satisfaction of Christ, and thereupon applies himself to it, that only can expect benefit by it. But now on the other hand, after a person in due manner hath applied himself to the satisfaction of Christ, and made use of it by faith as the remedy which God hath appointed, it is so far from being presumption in such a person to lay hold of pardon, as that it is his duty to take hold of pardon and acceptance, and with humble confidence to expect it. There is an express Text for this, Heb. 10.22. Let us draw near with a true heart in full assurance of faith. The Apostle is here speaking of the Priesthood of Christ, and of the use we should make of his eternal Sacrifice: Now, saith he, having pitched our faith upon Christ as our Priest, and upon the merit and virtue of his Sacrifice, Let us draw near in full assurance of faith, or with full certainty of faith: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the meaning is, having made use of Christ as our Priest, having pitched our faith upon his Sacrifice, let us not doubt of pardon and acceptance, let us bear up ourselves with a full confidence upon the merit of Christ's Satisfaction. This full assurance of faith is, says a Judicious Divine, a settled and full persuasion to be accepted through Jesus Christ. When we have laid the stress of our faith upon the Sacrifice and Satisfaction of Christ, we ought to bear up ourselves with an humble confidence, that we shall be pardoned and accepted upon the account of the virtue and merit of Christ's Satisfaction; and not to do this, not to have a humble confidence of pardon and acceptance, after we have applied ourselves to the Sacrifice and Satisfaction of Christ, would be greatly derogatory to the honour of Christ's Satisfaction, and also derogatory to the honour of many of God's Attributes.  
1. If we might not have an humble confidence of pardon and acceptance through the Sacrifice and Satisfaction of Christ, after we have applied ourselves to it, this would be greatly derogatory to the honour of Christ's Satisfaction, Heb. 9.13, 14. For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flosh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead work to serve the living God? That which the Apostle asserts here is, That the blood of Christ is able to purge though conscience from dead works so as to serve the living God. To perge the conscience from dead works, is to purge the conscience from the guilt of sin, to clear the conscience, to absolve the guilt of sin, in the eye of conscience, so that the conscience shall have no more fear of guilt. Now consider the Apostles argument: If the blood of bulls and goats, and the like, were able to cleanse as to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? The force of the Apostles argument comes to this: If the Levitical Rites, if those Purifications that were used under the Law, were sufficient to cleanse a person after a legal manner, much more is the blood of Christ, which is the blood of that person, who is God as well as man, be able to cleanse their conscience, who do apply themselves by saith to him. The Apostle argues thus: They that lived under the Law had some purifying and cleansing, yea some help as to their consciences by the Sacrifices that were then offered; therefore much more they that apply themselves to the blood of Christ, shall have benefit by virtue of his Sacrifice, which was the true Sacrifice. Under the Law, when a person had committed a sin, and brought his Offering to the Priest, and had laid his hand on the head of the Sacrifice, and when the beast that was brought to be sacrificed was slain, and the blood was put upon the Altar, there was atonement made for him, and he might know that his sin was forgiven him, Leu. 4.31. The Priest shall make an atonement for him, and it shall be forgiven him. Now the Faithful having such an express promise, in the time of the Law, that if they came and brought their Sacrifice to the Priest after the due order, and did exercise faith on Christ in that Sacrifice, that their sins should be pardoned in this way; they might conclude, that when they had offered their Sacrifice according to the due order, that their sins were pardoned and forgiven to them, for they had the promise and the Word of God to show for it. All saith is grounded upon the World. Now having a promise, that when they had brought their Sacrifice according to God's appointment, they had the Word of God for it, that their sins should be pardoned. Now when Christ the true Sacrifice, and the end of all the other Sacrifices, hath come and offered himself a Sacrifice for sin, if Believers applying themselves to the virtue of his Sacrifice, should not have pardon, and might not know that they are pardoned, than it would follow, that the privileges of Believers under the Gospel were less than the privileges of the Faithful under the Law; for they might know, when they had brought their Sacrifice, that their sins were pardoned, and if we may not know, when we apply ourselves to the Sacrifice of Christ, that our sins are pardoned, our privileges would be less than theirs were. If the blood of bulls and goats have such efficacy, if the legal Sacrifices be able to cleanse the conscience, how much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, cleanse our consciences from dead works? The Apostle doth here oppose the blood of Christ to the blood of bulls and goats. The blood of bulls and goats, and those Sacrifices that were offered under the Law, had their effect as to cleansing persons in a typical way; much more shall the blood of Christ, who was the true Sacrifice, and unto whom all the other Sacrifices were referred, have this effect to cleanse men's consciences really: the legal Sacrifices have their effect in a typical way, therefore the blood of Christ shall purge our consciences really. Christ was God as well as man, therefore his Sacrifice doth excel all their Sacrifices; therefore doth the Apostle add this, How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, cleanse our consciences from dead works? As much as if he should say, Christ offered himself up to God in the virtue of his Deity, in the virtue and power of his Divinity, the Godhead was conjunct with his flesh in suffering: not that the Godhead suffered, but the Godhead was united to the humane nature when he suffered; therefore he that had the virtue of his Divinity to sanctify his Sacrifice, his sufferings must needs be effectual to take away sin; therefore not to expect pardon and atonement in the virtue of Christ's Sacrifice and Satisfaction, when we have in an humble manner applied ourselves to it, is to forget the dignity of the person who offered the Sacrifice, who was God as well as man, and did contribute the virtue of his Deity to make his Sacrifice meritorious. The Apostle puts a mighty weight upon this, If the Sacrifices under the Law were effectual to take away sin, much more shall the blood of Christ, who was God as well as man, be able to purge away the guilt of sin from the consciences of those that apply themselves to him.  
2. Not to have an humble confidence of pardon and acceptance after we have applied ourselves to the Sacrifice and Satisfaction of Christ, is derogatory to many of the Attributes of God.  
1. It is derogatory to the Wisdom of God, as if he had not appointed a sufficient Sacrifice.  
2. To the Goodness of God, as if God had not mercy and goodness enough in him to receive and pardon sinners, after he had received a full satisfaction for their sins.  
3. It is derogatory to the Truth and Faithfulness of God, as if God would not be true and faithful to his own word, and to the provision which he hath made. The Sacrifice of Christ is the provision which God hath made for the taking away of sin, Behold the Lamb of God which taketh away the sin of the world, Joh. 1.29. The blood of Jesus Christ his Son cleanseth from all sin, 1 Joh. 1.7. This also is his own word, Whom God hath set forth to be a propitiation through faith in his blood, Rom. 3.25. There is a Divine sanction and appointment upon it, that the blood of Jesus Christ should be the means of atonement; therefore if we should not have atonement, when we fly for refuge to the grace that is set before us, the appointment and ordination of God would be in vain, we should make God not to be true to his own word. Therefore after we have applied ourselves by humble faith to the Sacrifice and Satisfaction of Christ for pardon and acceptance, it is our duty to expect in an humble manner pardon and acceptance by virtue of it.  
I come now to another Use of the Doctrine. Use 4 Learn from what hath been opened concerning the Doctrine of Christ's Satisfaction, the dignity and excellency of Christ's Satisfaction. Christ's Satisfaction is the most excellent satisfaction, yea there is no other satisfaction besides it. Many inventions have been in the hearts of men to make satisfaction to God: man would fain make God some amends when he hath sinned, if he knew how: there is an impress upon every man's heart by nature when he hath sinned to make God amends, it is natural to man to think of some such thing; but all the projects and contrivances of men in this kind and to this end have been in vain and frustrate: whatever men have invented, thinking by it to pacify God, and make fatisfaction to him for the sins they have committed, hath been to no purpose. There are many ways which the sons of men have thought upon, to make satisfaction to God by. 1. Sometimes by afflicting the body, exercising severities upon it: the Papists think to make satisfaction to God this way, by macerating the body, punishing the flesh, enjoining Penances, Pilgrimages, and Tortures upon themselves, thinking to satisfy God hereby. 2. Sometimes men think to satisfy God by costly Sacrifices: thus the Heathens thought to satisfy their Gods by their Hecatombs, the multitude of their Sacrifices, and those most pompous, costly, rich, magnificent Sacrifices.  
3. Men have thought to make satisfaction to God by some reformation of their conversations, by living a more strict and austere life than they did formerly. A strict life is good in itself, and none can be saved without it; but yet it is too short to satisfy God. However this is the course some have taken when conscience hath been awakened, and they see the heinousness of their sins, they think to satisfy God by a strict life, they renounce the world, spend their time in retirement, abridge themselves of their delights and pleasures, and live by such and such rules. These and many more ways have men invented to satisfy God withal. But it is a true speech of a moderate Papist: Whatsoever was not God, 
Quicquid Deus non est, non potuerit sufficere.  was not sufficient to satisfy God. All those ways that have been devised by men, are too short to make satisfaction to the great God; and if we summon ourselves to God Tribunal, and think with ourselves how just and holy he is, we shall soon apprehend his Justice will not be put off with such poor things as men bring to him to satisfy him withal, nothing less than God can satisfy God. The satisfaction of Christ is the satisfaction of that person who is God as well as man, otherwise it had not been available: and herein did the excellency of Christ's Satisfaction appear, that it was abundantly sufficient. The dignity and excellency of Christ's Satisfaction may yet farther appear from these considerations.  
1. That Christ's Satisfaction was once made, and but once: the Sacrifice was but one, and the Satisfaction made by it but one. The Sacrifices under the Law were many. The Sacrifices offered by the Heathen were many; but Christ's Sacrifice was but one, and offered once for all, Heb. 10.14. By one offering he hath perfected for ever them that are sanctified. 1 Pet. 3.18. Christ also hath once suffered for sin, the just for the unjust. Heb. 10.10. By the which will we are sanctified through the offering up the body of Christ once for all, once only. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word hath a great force in it, as Learned men observe. It signifies, that what was once done was so perfect and complete, that it was not necessary it should be done again, nay that it was impious to repeat it. Christ's one Sacrifice comprehended the virtue of all other Sacrifices in it. All the Sacrifices that were offered by men in all Ages, both by Jews and Gentiles, were a plain intimation, that there was some Sacrifice by which God must be pacified, and that men had an apprehension that God could be pacified no other way. Now Christ's Sacrifice was the true Sacrifice: that which the world aimed at, but could never attain, was attained only by the Sacrifice of Christ: that which the world would fain have been at and attained, was to pacify God: now this could never be accomplished any other way but by the Sacrifice of the Son of God. Christ's Sacrifice was but one, and yet by that one Sacrifice he hath for ever perfected them that are sanctified.  
2. The Satisfaction of Christ was perfect and complete, there was nothing wanting in it of what was necessary to make it complete.  
1. The person who offers it was most holy, and without sin, Such an high Priest became us who was holy, harmless, undefiled, separate from sinners, Heb. 7.26. The Priests under the Law were to offer Sacrifices, first for their own sins, then for the sins of the people, but Christ needed none of this, for Christ had no sin; therefore he that was without all sin in himself, was most fit to make atonement for the sins of others.  
2. As the person himself that offered the Sacrifice was most perfect and complete, so the Sacrifice itself was most perfect and complete, and that appears by the effect of it, Heb. 10.14. By one offering hath he perfected for ever them that are sanctified. If the Offering and Sacrifice of Christ had not been most perfect in itself, it could never have perfected others. For this is a sure rule, That the effect cannot rise higher than the cause; therefore if Christ's Offering had not been perfect in itself, it could not have perfected others. But now, saith the Apostle, he hath perfected, and for ever perfected them that are sanctified, that is, Christ by his Sacrifice hath perfectly reconciled us to God. There need be no more done to reconcile a person to God than what Christ hath done. Now if the Sacrifice and Satisfaction of Christ hath that virtue and efficacy in it as to bring us into perfect reconciliation with God, so as that there is no danger of losing it, nor falling from it, than it is a perfect and complete satisfaction. This shows us the dignity and excellency of Christ's Satisfaction, therefore we ought to have an high esteem of it, and be so much the more encouraged to make use of it.  
The end of the fourteenth Sermon.   

SERMON XV.  Joh. 15. 1● 
Greater love hath no man than this, that a man lay down his life for his friends.  
TO proceed a little farther to show the dignity of Christ's Satisfaction.  
3. Consid. 3 The Satisfaction of Christ was adequate and commensurate to what the Law and Divine Justice did require. All that the Law could require was the death of the sinner, In the day that thou eatest, thou shalt die the death, thou shalt undergo a double death, death natural, and death supernatural. Now Christ in the work of his Satisfaction hath undergone both these deaths, he hath undergone natural death and supernatural death. All that Divine Justice could require was, that the sinner should undergo the utmost punishment that the nature of man was capable of: now the sufferings of Christ were consummate, sufferings in the highest measure and degree, whatever the humane nature supported by the Deity could suffer, that our Saviour did undergo; therefore his satisfaction was adequate and commensurate to the Law and Divine Justice.  
4. We may see the dignity and excellency of Christ's Satisfaction in this, That the Satisfaction of Christ in some respect was more than sufficient. Christ in respect of some circumstances attending his satisfaction, hath paid and given more than the Law required; for it is well observed by a Learned man, The Law did not require that God should die, the Law required that man sinning, man should die; but now the person dying and satisfying for us, was God as well as man, God hath redeemed the Church with his own blood, Act. 20.28. Neither (1) did the Law require that any person should die but for his own proper sin. The language of the Law is, The soul that sins shall die. Now every soul was to bear his own iniquity. Neither (2) did the Law require such a death that should be of so great efficacy, that it should not be only able to abolish death, but also be able to introduce life, and that a life far more excellent than that terrene and earthly life which Adam lost. In these respects the Satisfaction of Christ was more than sufficient; and therefore one of the Ancients hath this expression: Christ hath paid for us much more than we owed, and so much the more was that which Christ paid, by how much the vast and immense Ocean excels the least drop. Let us learn then to have high thoughts of the dignity and excellency of Christ's Satisfaction; this will be of marvellous use to us, when we are under troubles and conflicts of conscience for sin. Though our sins are great, exceeding great, considered in themselves, yet being compared with the infiniteness of Christ's Satisfaction, they are swallowed up in the vastness and insiniteness of the merit of the sufferings of that person who was God as well as man.  
5. The excellency of Christ's Satisfaction appears in this, In that the Sacrifice of Christ is an eternal Sacrifice, that is, the virtue and efficacy of Christ's Sacrifice and Satisfaction is eternal. Christ's Sacrifice is but one, and that once offered, and yet the virtue of it is eternal. The repetition of the Sacrifices under the Law did show the imperfection of those Sacrifices; for if one Sacrifice had been sufficient, what need of such a multitude of Sacrifices, and those so frequently repeated? Now the Sacrifice of Christ is but one, and it was not necessary that it should be repeated; for though it was but once offered, yet the virtue of it is eternal. It is a great expression of the Apostle speaking of this Sacrifice, Heb. 9.14. Christ by the eternal Spirit offered himself up without spot to God. Christ offered himself up to God by the eternal Spirit, that is, he offered himself up to God in the virtue of his eternal Deity: the Son of God, who offered himself up as a Sacrifice to God in our nature, being an eternal person, hath put eternal virtue and efficacy into that Sacrifice of his. Such was the dignity of Christ's person, that he being the eternal Son of God, the virtue and efficacy of his Sacrifice, which was once offered, and that now in the end of the world, doth yet extend itself to all ages of the world, those that are past as well as those that are to come; For Jesus Christ is the same yesterday, to day, and for ever, Heb. 13.8. The Sacrifice of Christ is eternal for as much as the virtue and efficacy of it is eternal, and extends itself to all ages. Hence also is Christ called the new and living way, Heb. 10.20. That expression which we translate new, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  properly signifies that which was newly killed or newly slain: the virtue of Christ's blood is such in God's account, as if Christ were just now crucified, his blood is always fresh, the vigour and efficacy of it remains as if it were but newly shed. What a mighty encouragement may this be to us, to come and make use of the sufferings and satisfaction of Christ, since the sufferings and satisfaction of Christ are as fresh in God's account, as if Christ had just now undergone them, as if he were but newly come down from the Cross; and God is as much pleased and satisfied in them, as if Christ had but newly undergone them.  
There is one Use more to be made of the Doctrine.  
Use 5 Let us learn from the Doctrine of Christ's Satisfaction, why the contempt of the Gospel is so great a sin, and why it is that God punisheth the contempt of the Gospel so severely: the reason why the contempt of the Gospel is so great a sin is, because it is a contempt of the sufferings of Christ: and the reason why God punisheth the contempt of the Gospel so severely is, because it is a contempt of the great Sacrifice that was offered for sin. There hath been a great impression on the hearts of men in all Ages, That God was to be pacified by sacrifice, hence it is that all Nations have offered sacrifices, and hereby the common sense of mankind hath been expressed, that God was to be pacified by some sacrifice. Now when the true, the great, the only sacrifice hath been offered up, which is the death of Christ, and the virtue of this sacrifice (which was to pacify and atone God) published and declared in the Gospel, and men do yet contemn this sacrifice and him that hath offered it; certainly this must needs make the sin of the world exceeding great; and the reason is, because that this is a plain evidence, that men do not value reconciliation with God. When God hath provided a sacrifice, by which he will be atoned and reconciled to men, and they despise this sacrifice, and undervalue this way of reconciliation, 'tis a plain sign and evidence that men do not care for reconciliation with God, it is all one to them, if they continue in open hostility against him. The slighting of Christ, and neglect of grace offered by the Redeemer, is a plain contempt of the Divine Majesty, it is a clear sign that men do not regard God's anger, neither are they afraid of his wrath: For if men were afraid of God's anger, and terrified at the apprehensions of his wrath, they would seek after reconciliation with God. Now nothing doth aggravate sin more than when there is a plain and manifest contempt of God, and this there is in the refusing of reconciliation with him. God offers reconciliation to men by a Redeemer, they neglect it, they reject it, this is a manifest contempt of God: and hence it is, that God punisheth the contempt of the Gospel so severely. I shall illustrate this by several Scriptures, Mat. 22.1, etc. The kingdom of heaven is like unto a certain King, which made a marriage for his son, and he sent forth his servants to call them that were bidden to the wedding, and they would not come. Again he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner, my oxen and my fatlings are killed, and all things are ready, come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise, and the remnant took his servants, and entreated them spitefully, and slew them. But when the King heard thereof he was wroth, and he sent forth his armies, and destroyed those murderers, and burnt up their city. A certain King made a marriage for his son. God hath married his Son to our nature, God hath sent his Son into our nature, and the Son of God hath married our nature to himself, by joining it to himself in the bond of personal union. Upon this marriage, the joining of our nature to the Son of God, God makes a Feast, a Marriage-feast, and in that Feast he prepares all good things for the sons of men, he offers righteousness, life, salvation, and all good things whatsoever in his Son; and God by his Ambassadors, the Gospel-Ministers invites them to partake of these good things. He sent forth his servants to call them that were bidden to the wedding. When God had prepared this Feast of all good things in his Son, opened the Treasures of his Grace in Christ; when he had set open the Treasure of Christ's Righteousness for men's Justification, and the alsufficiency of his Grace for Sanctification, than he sends his Ambassadors and Ministers to invite men to come and partake of all this grace. But how is it that men entertain these offers of grace and good things made to them in Christ? read vers. 5. They made light of it, and went their ways, one 18 his farm, another to his merchandise. O but mark the issue, how doth God take this flighting of his grace, rejecting of his Son, and despising of the marriage-feast? read vers. 7. When the King heard of this, he was wroth, and he sent forth his armies, and destroyed those murderers, and burnt up their city. This was the revenge which God took for his despised and rejected grace. He sent the Armies of the Romans, burnt up Jerusalem, destroyed the Nation of the Jews, to whom Christ and the Gospel was first sent. That the Son of God, who was God blessed for ever, should come from Heaven in person, that he should take to himself the nature of man, and do and suffer such things for man, in the nature of man, and yet be contemned and rejected by men, this makes the sin of men very great. In Joh. 6.51. our Saviour tells us, That he was the living bread that came down from heaven, and the bread which he would give was his flesh, which he would give for the life of the world. I am the living bread which came down from heaven. The Son of God, who was life, happiness, salvation, and all good things, came down into our nature, assumed a part of our flesh, and gave that flesh for the life of the world. Now when the Son of God himself (so great a person) and all his sufferings shall be contemned and despised, this must needs be great sin. This is more fully explained to us in another Scripture, Heb. 10.26, 27, 28, 29, 30. For if we sin wilfully after that we have received the knowledge of the truth, there remains no more sacrifice for sins, but a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries. He that despised Moses law died without mercy, under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of grace; for we know him that said, Vengeance belongeth unto me, I will recompense, saith the Lord. It is a fearful thing to fall into the hands of the living God. The scope of the Apostle is to show how severely God punisheth the contemners and despisers of Gospel-grace. The sin of such who contemn the Gospel, and reject the grace of it, consists in this, That they neglect and contemn the great Sacrifice that was offered for sin, that is plainly implied in that expression when it is said, There remains no more sacrifice for sin. If we sin wilfully, after we have received the knowledge of the truth, there remains no more sacrifice for sin. It is as much as if the Apostle had said, There was a sacrifice for sin, there was a sacrifice appointed, there was a means to pacify and atone God, namely, the death of his Son. But they that neglect and reject the grace of the Gospel, they contemn this sacrifice, this great and only sacrifice; they contemn the sufferings and satisfaction of Christ, by which they might have peace with God. Now let us consider, what is the sentence that is passed upon such? What is like to become of such who thus contemn the Gospel, and despise the grace of it, who contemn the great and only sacrifice? That which is reserved for such is this, It is judgement and fiery indignation which shall devour the adversaries. If we sin wilfully, after we have received the knowledge of the truth, there remains no more sacrifice for sin, but a certain fearful looking for of judgement, and fiery indignation which shall devour the adversary.  
1. Consider, God accounts such adversaries as persist and continue in sin, after the offer and tender of grace to them. God would be reconciled to men, but they will not be reconciled to him; therefore they are adversaries, they continue in open hostility against God.  
2. There is judgement reserved for such, a certain and fearful looking for of judgement. God will judge them according to their deserts, he will execute judgement upon them according to their demerit; and that we may fully understand this, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he calls it fiery indignation: Beza renders it, Heat of fire, as much as if it had been said, The hottest of God's wrath is reserved for such, and shall fall upon such as contemn and reject the Gospel. And then the Apostle goes on to confirm this in vers. 28, 29. He that despised Moses law died without mercy under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy, who tramples under foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? The force of his argument comes to this: He that transgressed the Law of Moses was punished, he therefore that despiseth the Gospel shall be much more punished, He that despised Moses law died without mercy. Why doth the Apostle call it Moses Law? That which was called Moses Law was indeed the Law of God, Moses was only the Minister to whom and by whom it was delivered, but the Law was God's. But Moses is set here in opposition to Christ, Moses was a Minister and Servant only; but Christ was more than a Minister and a Servant, Christ was the Son of God; therefore doth the Apostle say, Of how much sorer punishment shall he be thought worthy, who trod under foot the Son of God? Here lies the force of the argument: If God did not suffer the transgressors of the Law which was published by Moses a Minister and Servant, to go unpunished, much less will he suffer the rejection of the Gospel which was published by his own Son, that came out of his bosom, to go unpunished. The Law came by Mases, but grace and truth came by Jesus Christ, Joh. 1.17. But this is not all, the Doctrine of the Gospel hath not only a more excellent Publisher than the Law, which is the Son of God, whereas Moses was a Minister and Servant only; but there is something more in it, the matter published, and the great object of saith propounded in the Gospel, is the Son of God himself; that expression, Who hath trampled under foot the Son of God, doth not only intimate, that Christ the Son of God is the Publisher of the Gospel; but it also intimates the great sin of them who reject the Gospel, in that they reject so excellent a Person as the Son of God is, who is the subject matter of the Gospel. Compare this with other Scriptures, Rom. 1.3. Separate unto the Gospel of God concerning his Son Jesus Christ our Lord. The great thing which the Gospel reveals is the Son of God, 2 Cor. 1.19. The Son of God, Jesus Christ, who preached among you by us. The Gospel than is the revelation of the Son of God. Now that so great and excellent a Person as the Son of God and God, should be rejected, this is that which makes the sins of the despisers and contemners of the Gospel to be so great. Now as that is one thing that aggravates the sin of them that reject the grace of the Gospel, that they contemn Christ's person, they tread under foot the Son of God; so another thing is, they contemn his sufferings, they count the blood of the Covenant wherewith they are sanctified an unholy thing: the meaning is, such as despise the Gospel despise the satisfaction and sufferings of Christ which are declared and made known to them in the Gospel; they make the sufferings of Christ to be no other than the sufferings of a common or an ordinary man; they put no difference between Christ's sufferings and another man's sufferings, this is impious and horrid indeed. The Son of God and God, the Creator of all things, becomes man for man, and when he is so, giveth his life, sheds his blood for men; and after all this love and condescension, his sufferings are counted no more but as the sufferings of an ordinary man: Is this a little thing that God should assume flesh, and give that flesh to be crucified, in love to men, for their Redemption, and that his sufferings should be counted no more than as the sufferings of an ordinary common man? Is this an ordinary sin? Blush O Heavens, and be astonished O Earth! They counted it an unholy thing. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To make the sufferings of that person who was God as well man, to be no more than the sufferings of a common person, this is to make the sufferings of Christ a profane or common thing. The Apostle aggravates this sin yet further, and calls it, A doing despite to the Spirit of grace; but I shall not farther insist upon that. In the next place the Apostle doth amplify yet farther the judgement upon them that reject the grace of the Gospel: We know him that hath said, Vengeance is mine, and I will recompense, saith the Lord. And again, the Lord shall judge his people. It is a fearful thing to fall into the hands of the living God.  
Here are two things affirmed.  
1. That God will certainly avenge the contempt and rejection of the Gospel, Vengeance is mine, and I will recompense, saith the Lord.  
2. That the revenge God takes on Gospel-rejecters, is most dreadful, It is a fearful thing to fall into the hands of the living God. There is much implied in this sentence.  
1. That when God takes Gospel-sinners into his hand to punish them, his judgements on them are most terrible. The judgements which God brings for abusing the Gospel and the grace of it, are not common, ordinary judgements, no, they are stupendious and amazing judgements, It is a fearful thing to fall into the hands of the living God. When God comes to take a people in hand, and to call them to account, how they have carried it towards his grace, and behaved themselves towards the Gospel which he hath sent to them for a long time, he will deal with them to the purpose. We have had too sad instances of this, witness the destruction of Jerusalem, where there was not a stone left upon a stone: witness the two last great Judgements upon the great City of our own Land that were successive one upon another, the Plague and Fire, which were unparallelled Judgements, the like never known in our days, nor in the days of our Fathers, no nor since it was a Nation.  
2. This is also implied in it, That when God takes in hand, and gins to punish Gospel-sinners, such as have despised his grace, he doth not soon make an end with them. It is a fearful thing to fall into the hands of the living God. As much as if it had been said, When God hath once taken men into his hand to punish them, he doth not so soon make an end with them, he is a living God, and hath time enough before him (to speak after the manner of men) to avenge himself upon his adversaries. God is the living God, he lives this year, and the next year, and he hath various ways, and various seasons to avenge himself on such as do reject his grace. God doth not pour out all his wrath in one Judgement upon them that contemn his Son, and reject the grace offered by them, but he sends variety of Judgements on them, and if they will not understand his wrath by one Judgement, they shall be forced to understand it by variety of Judgements. It is a fearful thing to fall into the hands of the living God. God lives to right himself, to avenge the quarrel of his slighted, abused grace and Gospel. It is much to be feared, that we are fallen under the influences and effects of this Scripture. Truly the Lord seems to be calling the Churches of the Gentiles to an account for their behaviour and carriage under the Gospel, as he hath the Jews before us. Let us consider that Text, Rom. 11.22. Behold therefore the goodness and severity of God: on them which fell severity; but towards thee goodness, if thou continue in his goodness, otherwise thou also shalt be cut off. Here the Lord doth plainly threaten the Churches of the Gentiles, that if they abuse his grace, as the Jews have done, they shall be cut off by his Judgements, as the Jews were; and if we consider what God hath done and is doing in the world, have we not reason to fear and tremble, hath not Judgement began at the house of God? And have not they which make profession of Christ in opposition to Antichrist, been the subjects of God's Judgements. Let us consider one Scripture more, Rev. 14. at the latter end of that Chapter, it is a Prophecy of the times wherein we are fallen. I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another Angel came out of the Temple, crying with a land voice to him that sat on the cloud, Thrust in thy sickle and reap, for the time is come for thee to reap, for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth, and the earth was reaped. And another Angel came out of the Temple which is in Heaven, he also having a sharp sickle. And another Angel came out from the Altar, which had power over fire, and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sickle, and gather the clusters of the vine of the earth, for her grapes are fully ripe. And the Angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-press of the wrath of God. And the wine press was trodden without the city, and blood came out of the wine-press, even unto the horses bridles by the space of a thousand and six hundred furlongs. It is observable, these two Angels which come out with their sickles to reap down the world with great Judgements, come not until after the Promulgation of the Gospel, which was made to the world by the three Angels, which we read of in the beginning of this Chapter. When God had sent the Gospel to the world, and offered reformation to it, and the world did not obey the Gospel, nor embrace the reformation offered to it, than God sent these two Angels to reap down the world with his Judgements. 
Cluverus in Apocalyp.  It is the opinion of a Learned man, that this Prophecy concerns the times of Reformation, when light had been offered to the world, and the world grew wicked after light and reformation was offered to it. Now that which is observable in the second Angel's Commission is, That he should thrust in his sickle and gather the cluster of the vine of the earth, And the Angel thrust in his sickle into the earth, and gathered the vine of the earth. Now this expression of the Vine, when it is taken mystically, doth usually in Scripture signify the Church of God, Jer. 2.21. I have planted thee a choice vine. And so in that passage of the Psalmist, Behold and visit this thy vine. The Church is compared to a Vine frequently in Scripture. Now the Angel is commanded to gather the vine of the earth; so that the Judgement here Spoken of, is such a Judgement as did concern the Church, at least the people that do profess themselves to be the Church. The Reformed Churches which were planted at the first, as a choice Vine, with purity of Doctrine, and more integrity of manners, being degenerated from their first purity, and bringing forth wild grapes of corrupt Doctrine and evil manners, God sends his Angel with his sickle to cut down the cluster of this Vine. And that which doth confirm this interpretation is this, That the wine press is to be trodden without the City, the City in the Revelations is Babylon, the Mother of Harlots and abomination of the earth. Now the wine-press was trodden without the City, and blood came out of the wine-press, even to the horses bridles. So that the Judgement here spoken of doth not reach Babylon, Rome which is mystical Babylon; God hath his time when he will visit her, he hath reserved a more fore Judgement for her; but the Judgement that is here spoken of, is a Judgement that reaches the Protestant Churches, they are the Vine of the Earth, the true Church by profession; but not living up to their profession, God punisheth them for their sinful and profane lives: and the Judgement which God executes upon these, is no small Judgement. We read here of blood coming out to the horses bridles. Which notes the copiousness and abundance of bloodshed which shall be at the time of the pouring out of this Judgement. The Lord grant that we may not see this Scripture more and more verified. I have been apt to think, that the destruction which the Sword hath already made, hath been in part a fulfilling of this Scripture, and O that we could say, that the force of this Prophecy, and the strength of that Judgement which flows from it, were already spent and exhausted; but may not we yet fear, that this Prophecy may bring forth more wrath and judgement upon us than yet we have seen? If any thing prevent the farther effusion of blood (which we read of here in this Scripture) and that great wrath here threatened, it must be humble, hearty, affectionate cries to Heaven, faith in the blood of Christ with the through reformation of our lives; for otherwise there seems to be great wrath determined against us; therefore let us make this use of it, to cry hearty to God, let us endeavour to stand between the living and the dead, to divert, if it be possible, that wrath which yet hangs over our heads.  
The end of the fifteenth Sermon.   

SERMON XVI.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
THere have been two Observations that have been propounded out of this Verse.  
The first was, Doct. 1 That our Lord Jesus Christ hath laid down his life for his people.  
The second was, Doct. 2 That the love of Christ in laying down his life for us, was the highest expression or demonstration of his love. Greater love than this hath no man, that a man lay down his life for his friends.  
Under the former Point I have had occasion to open the nature of Christ's sufferings, and to unfold (as I was able) the great Doctrine of Christ's Satisfaction: that which I am now to do in this latter Point is, to show the greatness of the love of Christ in his suffering, and in the work of his Satisfaction; for here lies the stress of the Text, to show that the love of Christ was eminently displayed in the work of his Satisfaction: Greater love than this, saith our Saviour, hath no man, that a man lay down his life for his friends. Christ's laying down his life for us, was the most eminent expression of his love to us. The Scripture, when it speaks of the love of Christ, it speaks of the heights and depths, lengths and breadths of the love of Christ.  
Now there are five things especially wherein these heights and depths, and lengths and breadths of Christ's love are eminently to be seen, and they are  
1. His Incarnation.  
2. His subjection to the Law.  
3. The work of his Satisfaction.  
4. The work of his Intercession.  
5. His Headship.  
Now having already spoken of the Love of Christ in his Incarnation, and also of the Love of Christ in his being made under the Law, I come to show how the love of Christ doth manifest itself, and is to be seen in the work of his Satisfaction. It is very observable, that the Scripture, when it speaks of the love of Christ, lays the stress here; it sets before us the love of Christ in his sufferings, making the sufferings of Christ to be the great instance of Christ's love to us, Eph. 5.2. Walk in love, as Christ also hath loved us, and hath given himself for us, an offering and sacrifice to God, for a sweet-smelling savour. So at the 25. verse of that Chapter, Even as Christ loved the Church, and gave himself for it. Christ giving himself for the Church, that is, giving himself to suffer for it, this was the great instance of his love: Gal. 2.20. Who hath loved me, and given himself for me. Rev. 1.5. To him that hath loved us, and washed us from our sins in his own blood. 2 Cor. 5.12. The love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead. 1 Joh. 4.16. Hereby perceive we the love of God, because he laid down his life for us. Still we see when the Scripture speaks of the love of Christ, it expresseth it by what he suffered for us. Now the greatness of Christ's love, the heights and depths, and lengths and breadths of Christ's love in his sufferings, and in the work of his Satisfaction may be illustrated by several Particulars. And I shall propound several things for the clearing up of this truth.  
1. That the sufferings of Christ were the lowest degree of his humiliation. The Scripture speaks of Christ's Exinanition or emptying himself, Phil. 2.7. He made himself of no reputation, so we translate it: the word in the Original is, he emptied himself out of all, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex omni seipsum ad nihilum redegit, exhausit. Tertul.  he reduced himself to nothing. One of the Ancients renders the expression, he exhausted himself. Now this Exinanition or emptying of the Son of God was his own voluntary laying aside of his own glory as to manifestation, and also his subjecting himself to the lowest abasement for our sakes. The Son of God did not, could not divest himself of his essential glory: he did not cease to be the Son of God and God in the lowest state of his humiliation; but he did strip and divest himself of his manifestative glory: he was content not to appear to be what indeed he was, and he submitted-himself to the lowest abasement for our sakes. Now there were two parts of Christ's Exinanition or emptying of himself.  
The first was his Incarnation, his assumption of our nature.  
The second was his suffering death for us, and the Apostle speaks of both these in this place.  
The first part of Christ's Exinanition was his Incarnation, He made himself of no reputation, or emptied himself. How so? He took upon him the form of a servant, he was in the form of God, saith the Apostle, and made himself of no reputation, and took upon him the form of a servant. That he who was in the form of God should take upon him the form of a servant, this was emptying himself indeed. That the eternal God should become a mortal man, this was great humiliation indeed, He was in the form of God, saith the Apostle, and yet he was made in the likeness of men, and was found in fashion as a man. These expressions must cautiously be understood: we must not understand them as some ancient Heretics did, that Christ only had a fantastical body, that is, the show and appearance of a body, because it is said here the likeness of men, and that he was found in fashion as a man. I say we must not understand them as if Christ only had a fantastical body, not a true and a real body; for the Scripture tells us plainly, That Christ was made of the seed of David, and he was in all things made like unto us, sin only excepted. And it is a true expression that of the Ancients: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That which was not assumed was not healed. If the Son of God had not had the verity of humane nature in him, humane nature could never have been restored. If he had not assumed a true humane soul and a true humane body, our fouls and bodies which were tainted with original sin, could never have been recovered; therefore when it is said, He was made in the likeness of men, and found in fashion as a man, we must not understand it, as if Christ had the likeness of a humane body, and not a true humane body; but these expressions, Made in the likeness of men, and found in fashion as a man, not only set forth the greatness of his humiliation and condescension, that he that was God blessed for ever, that he who was so far above men, did yet take to himself the common nature of men, He was made in the likeness of men, and found in fashion as a man. The plain meaning seems to be, That the Son of God taking our nature, appeared among men, as to his external visage and appearance as another man, as one like the rest of men. It is true, spiritual eyes could behold the beams of the Divinity breaking through the veil of his flesh: Joh. 1.14. The Word was made flesh, and dwelled among us, and we beheld his glory as the glory of the only begotten of the Father full of grace and truth. The Apostles and other Believers, who saw Christ in the days of his flesh, with spiritual eyes and hearts that were given to them, could see the beams of the Divinity breaking through his Humanity, they could see something more than a man in him. But look upon him as to his external form and habit, and so he appeared to the generality of men like one of the rest of men, he was wrapped up in swaddling , laid in a Manger, he was subject to his Parents, he did hunger and thirst, and eat and drink, and he was subject to the same common infirmities with other men; and therefore doth the Apostle say, He was made in the likeness of men, and found in fashionas a man, that is, as to his external form and habit he seemed to be like to the common sort of men. Hence are those expressions of the Prophet, He was as a root out of a dry ground, He hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him, Isa. 53.2. This is the first part of Christ's humiliation, 
Creator ac Dominus omnium rerum unus voluit esse mortalium.  that he who was in the form of God should yet take to himself the form of a servant. He that was the Creator and Lord of all things (as Leo expresseth it) would yet become one of mortal men: and he that abiding in the form of God, did also make man himself, the very same person taking on him the form of a servant himself is made man.  
The second part of Christ's Exinanition or emptying himself, was his subjecting himself to death for us. This is that which the Apostle takes particular notice of in the Text, Phil. 2.8. He humbled himself: and how did he humble himself? He humbled himself, and became obedient to the death, even the death of the cross. It is observable, that when the Apostle had spoken of Christ's Incarnation, or his taking our nature, he calls that his emptying himself; so likewise when he comes to speak of Christ's sufferings, he calls that his humbling himself, He humbled himself, and became obedient to the death. This was great humiliation indeed, that the Lord of glory should be crucified, that the Prince of life should be killed and hung upon a tree: 
Impassibilis Deus non dedignatus est esse homo passibilis, & immortalis mortis legibus subjacere. Leo.  He that was God impassable did not yet refuse to become a passable man, and he that was immortal did not refuse to subject himself to the laws of death. It was a great thing for God to become man; but it was a greater thing for that person who was God, to put himself into the nature of man to die for man. Joh. 6.51. I am the living bread which came down from heaven, and the bread which I will give is my flesh, which I will give for the life of the world. Christ is said to come down from Heaven by his Incarnation; when the Son of God took our nature into unity of person with himself, this was his coming down from Heaven. Now that the Word, as he is called, Joh. 1.1. In the beginning was the Word, that the Word, the second Person in Trinity, should not only assume flesh, but give that flesh for the life of the world, this was the highest demonstration of love. Hence is that expression of the Apostle, 1 Joh. 3.16. Hereby preceive we the love of God, that he lay down his life for us. As if he should say, This is the most illustrious and glorious manifestation of the love of God to us, that that Person who was God laid down his life for us. He that was God by nature took up the humanity in a voluntary way of condescension, and having voluntarily taken up our nature, voluntarily laid down the life of his humanity for us. It was not possible for him to lay down the life of his Divinity; but that Person who was God took up the humane nature, and in that nature laid down the life of his humanity for us. This is that which sets forth the greatness of Christ's love, that he should lay down his life for us. What more contrary or unsuitable to the Nature of God than sin, suffering, and death? and yet Christ who was God as well as man, God and man in one person; although he had no sin of his own, no sin inherent in him, yet was he content to be accounted a sinner, He was numbered among the transgressors, as the Prophet speaks, Isa. 53. yea, He was made sin for us, that we might be made the righteousness of God in him, 2 Cor. 5.21. Christ also who was above suffering and death, exposed himself to suffering and death for us, He tasted death for every man, Heb. 2.9. Thus was the Son of God pleased out of the greatness of his love to us to put himself as it were out of Heaven into Hell, and to descend from the height and top of happiness, to the lowest degree of misery and abasement: He humbled himself, saith the Apostle, and became obedient to the death, even the death of the cross. This Doctrine of the Cross is the greatest stumbling-block and offence to carnal reason, to hear of a crucified God, to hear that he that was to be the Saviour of the world should suffer and die, this is that which carnal reason cannot away with. 1 Cor. 1.23. We preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness. A crucified Saviour was the great stumbling-block to the world, and yet that which was accounted foolishness by the men of the world, was the Wisdom of God to save the world by it. This, I say, was the lowest degree of Christ's humiliation or exinanition, that the Lord of glory should expose himself to suffering and death for our sakes, this is commonly expressed in that Article of our Faith, That Christ descended into Hell. When we say, that Christ descended into Hell, we are not to understand any local descension, as if Christ did descend into the place of the Damned (thus indeed Bellarmine and some others have understood that Article of a local descension) but by Christ's descending into Hell we are to understand the lowest degree of his humiliation, his descending into a state of mortality and death: first, being content to put himself into a passable and mortal state, who himself had been impassable and immortal, and then actually undergoing suffering and death for us. Eph. 4.9. That he ascended, what is it, but that he also descended first into the lower parts of the earth. What are those lower parts of the earth into which Christ descended? Compare it with Acts 2.27. Thou shalt not leave my soul in hell, that is, thou shalt not leave it in the grave. So that Christ's descending into the lowest parts of the earth is his descending into the grave. Christ indeed suffered the pains of Hell; but we do not read he descended into Hell locally: and Christ suffered the pains of Hell in this life, as I had occasion to show heretofore. But his soul did not locally descend into Hell, no, his soul was taken into Paradise, This day, saith Christ to the repenting Thief, shalt thou be with me in Paradise. Thou shalt be with me, that is, as a Learned man understands it, thy humane soul shall be with my humane soul in Paradise. Christ as to the presence of his Divinity is every where; therefore when he speaks of his being in Paradise, this is most properly to be understood of his humane soul, that his humane soul was to be in Paradise. Christ's descending into Hell therefore notes his descending into the state of the dead, which was the completion of all his sufferings, and the lowest state of his humiliation.  
2. The love of Christ in his sufferings and in the work of his Satisfaction appears in this, That we were the offending persons, and Christ a person most innocent. It was we that had done the wrong and injury unto God, and yet Christ who had not committed the least offence, was content to suffer for us. Isa. 53.6. All we like sheep have gone astray, and the Lord hath laid on him the iniquity of us all. So in vers. 9, 10. He had done no violence, neither was any deceit in his mouth, yet it pleased the Lord to bruise him. Hence also is that of the Apostle Peter, 1 Pet. 3.18. Christ suffered for sin, the just for the unjust. Christ who was a just and an innocent person, gave himself to suffer for us who were the unjust and nocent persons: yea which is much more admirable; Christ who was one of the persons offended, unto whom the wrong and injury was done, he comes to suffer and bear the punishment for them that had committed the offence. The injured person is content to bear the punishment for them who had done him the wrong and injury. Sin is an offence against all the Persons of the Trinity; for as all the Persons of the Trinity have but one Essence, one Majesty, one and the same Will, so sin strikes at all the Persons, and is an offence against all, because it is one and the same common Divinity that is offended in all; and yet the Son of God, who is one of the Persons of the Trinity, and had received wrong and injury from men, by reason of their sins, was pleased to take upon him the nature of man, and to bear the punishment which man had deserved for his offence against himself as well as against the other Persons. Hence is it said, That Christ hath given himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works, Tit. 2.14. Observe that expression, That he might purify unto himself. Christ did not give himself that he might purify to the Father only a peculiar people, but also that he might purify to himself a peculiar people. So Eph. 5.25. Christ gave himself for his Church, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church. Here it is said, That he might present it to himself a glorious Church. As Christ by his death and sufferings reconciled us to God the Father, so he reconciled us to himself also. It is true, the Scripture, when it speaks of the work of reconciliation, doth in a peculiar manner attribute it to the Father, as the Person to whom we are reconciled, and it speaks of our reconciliation to God by Christ, 2 Cor. 5.18▪ All things are of God● who hath reconciled us to himself by Jesus Christ. Col. 1.20. By him to reconcile all things to himself. By him, that is, by Christ: To reconcile all things to himself, that is, to the Father: by Christ then we are reconciled to the Father. But we must understand this aright. When it is said, We are reconciled to the Father by Christ, we must not suppose that the other Persons are excluded. We are not only reconciled to the Father, but we are reconciled to the whole Trinity, and Christ, considered as Mediator, as God-man, reconciles us to himself, considered as God simply. And here lies the Mystery of Divine wisdom and goodness, that God is in Christ reconciling the world to himself. God is the person offended, and yet in and by his Son it is he that offers reconciliation to the world.  
3. The greatness of Christ's love in laying down his life for us appears in this, That there was no merit in us to move Christ to lay down his life for us. It is well observed by Austin, It was our sins, not our merits, that drew Christ from Heaven to earth. As we could not merit Christ's Incarnation, so neither could we merit his death and sufferings for us. For what is it that we can suppose that should merit Christ's death and sufferings for us? Was it our fore-seen faith, or our fore-seen obedience? This is all that can be supposed. Now these were the effects of Christ's death and sufferings; therefore they could not be the cause of them. It is observed by Alvarez, That Christ's fore-seen Merits were the cause of all that grace that was bestowed upon man in the state of lapsed nature: Joh. 1.17. Grace and truth came by Jesus Christ. All the grace that we receive in lapsed nature is by Jesus Christ. Eph. 1.4. God hath blessed us with all spiritual blessings in Christ. Christ's Merits are the foundation of our faith and obedience. Whatever faith and obedience is found in us, is wrought by the Spirit of Christ in us. Now the Spirit itself that works all grace in us, is the purchase and fruit of the death of Christ, Tit. 3.4. After that the kindness and love of God our Saviour towards man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour. The Holy Ghost is shed on us abundantly through Jesus Christ our Saviour, that is, through the Merit of Jesus Christ our Saviour. Now it is by this Spirit that faith itself and all other effects of grace are wrought in us; therefore it is said, By grace are ye saved, through faith, and that not of yourselves, it is the gift of God, Eph. 2.8.  
4. We were so far from having any merit to oblige Christ to suffer and die for us, that we were full of demerit, full of evil merits. We were sinners, enemies, rebels against God, and herein God commended his love to us, that while we were yet sinners, Christ died for us, Rom. 5.8. The greatest love amongst men is, when one friend will die for another, Greater love hath no man than this, that a man lay down his life for his friend. But where was it known, that ever any man laid down his life for his enemy? Yet Christ hath commended his love to us, in that while we were enemies he died for us. Col. 1.21. You that were sometimes alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his flesh through death. It is commonly said, That sin is a kind of Godmurther, 
Peccatum est Deicidium.  the sinner would dethrone God, and take away the life and Being of God, if it lay in his power. Now herein the admirable and transcendent love of God to man appeared, That when man, by sin, would dethrone God, and take away the life and Being of God, if it were in his power, that God would lay down his life for them that would take away his life and Being, God redeemed the Church with his own blood: and, Hereby perceive we the love of God, that he laid down his life for us.  
Learn to study much the greatness of Christ's love in his sufferings, Use 1 and in the work of his Satisfaction. Let us often have recourse to the Cross of Christ, and by the eye of faith behold the Son of God in our nature giving himself a Sacrifice for our sins. The more we study the love of Christ in his sufferings, and in the work of his Satisfaction, we shall find two notable effects of it.  
1. Hereby we shall be strengthened and confirmed in our belief of Christ's love to us.  
2. This will be a means to beget greater measures of love in our hearts to Christ.  
1. The more we contemplate the love of Christ to us in his sufferings and satisfaction, the more shall we be strengthened and confirmed in our belief of Christ's love to us, 1 Joh. 4.16. We have known and believed the love that God hath towards us, for God is love. How come we to know and believe the love that God hath towards us? Compare this with the former verses, and they will show us, vers. 8, 9, 10. God is love. In this was manifested the love of God to us, that he sent his only begotten Son, that we might live through him. Herein was love, not that we loved God, but that God loved us, and sent his Son to be the propitiation for our sins. When by faith we can apprehend and believe, that God hath sent his Son to be the propitiation for our sins, this will confirm us in the certain belief and persuasion of the love of God to us. Who hath reason to doubt of God's love, when he is certainly persuaded, and doth firmly believe, that God hath sent his Son from Heaven to earth to take our nature, and being in our nature to lay down his life and die for our sins? Certainly he that believes this, will find no reason to doubt of the love of God. If God sent his Son to be a propitiation for our sins, if he had no other end in sending of him, and if the Son of God did freely lay down his life for us, than there is no reason that we should retain suspicious and jealous thoughts of the Father or the Son. We know and believe the love that God hath to us. How so? Because God hath sent his Son to be the propitiation for our sins. If we can realize the sufferings of Christ to our minds by the eye of faith, this will confirm our souls in the love of God towards us.  
2. Another effect of our studying the love of Christ in his sufferings for us is, This will be a means to beget much love in us to Christ. What more powerful argument to inflame our love to Christ, than to consider what Christ hath done and suffered for us? Can we behold the Son of God, the second Person in Trinity, God equal with the Father, Emmanuel God with us, God come down into our nature, can we behold this great and excellent Person giving himself to suffer and die for us, taking the whole curse and punishment upon himself that we deserve, and not love this person who hath so loved us, and hath done and suffered such things for us? The Apostle tells us, 2 Cor. 5.14. The love of Christ constrains us. The love of Christ, that is, Christ's love to us, the apprehension of Christ's love to us constrains us, why so? Because, saith the Apostle, we thus judge, That if one died for all, then were all dead. If Christ had not died, we must all have died. If Christ had not suffered the wrath of God, we must have suffered it to Eternity. If Christ had not been deserted, we must have been deserted. If he had not undergone dereliction and the hiding of God's face, the face of God must have been turned away from us for ever. If Christ had not conflicted with the Divine displeasure, we must have conflicted with the wrath of God for ever. If Christ had not been cast into that Agony, wherein he sweat drops of blood, we must have been cast into those inexpressible horrors and torments of soul and body, which would have pressed us down to all Eternity. The deep and serious consideration of these things cannot but constrain us to love Christ: The love of Christ constrains us, saith the Apostle, because we thus judge, That if one died for all, then were all dead. The consideration of this, That Christ hath freed us from that by his death, which otherwise we must necessarily have undergone, must needs be a strong engagement upon us to love Christ, We love him, because he first loved us.  
Learn how great the sin and ingratitude of the world is in slighting and abusing all this love, Use 2 and also how just that revenge is which God takes upon the world for slighting and abusing all this love. If the love of Christ be so eminently seen in his suffering and dying for sinful men, for the sinful world, then how great is the sin and ingratitude of the world in slighting and abusing all this love? God hath sent his Son from Heaven to save the world, he hath sent his Son from Heaven to die for the world; but all this love is little thought of, little regarded or esteemed by the generality of men, this is the cause of the Lords great indignation against the world. The world is guilty of many other sins, it is guilty of great immoralities, and many abominations in point of practice, and these may have their influence, and no doubt have, as to the bringing down God's displeasure upon the sinful world; but that which is the fundamental sin, the root sin of all, it is the contempt of Christ and the Gospel, the slighting and rejecting Gospel-love, Gospel-grace: This is the condemnation, that light is come into the world, and men love darkness rather than light. And we may say, This is the condemnation that love is come into the world, that the Son of God who is love itself, the Son of God who hath all the love of the Father in him (and God is love) that he is come into the nature of man, and hath died for men, that they might be saved, and this is not at all regarded by them. When all this love of his hath been published and made known to men, the generality of men have taken no notice of Christ and his love: so they may have their honours, pleasures, and profits, take Christ and his grace who will for them: for this so great contempt of Christ and his grace, when God hath offered his love and the grace of his Gospel to the world, and men have slighted it, taken no notice of it, hath God come to revenge himself upon the ingrateful world, and I speak it with a bleeding heart, I fear will yet revenge it more sorely.  
The end of the sixteenth Sermon.   

SERMON XVII.  Job. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
I Come now to other Particulars that set forth the greatness of Christ's suffering for us.  
5. The greatness of Christ's love in laying down his life for us appears in this, That there was no one else that could have satisfied for us. If men or Angels had attempted this work, their sufferings had been but the sufferings of finite creatures, there would not have been infinite worth and value in them to have satisfied for the sins of the whole world. The expiation of sin requires a price of infinite value, and the reason is, because every sin is committed against an infinite Majesty; an infinite Majesty being offended, there must be a price of infinite value to expiate the offence. Now whoever had been but a mere man, could not have offered a price of infinite value; but Christ's sufferings were of infinite value, because he was God as well as man: and this is that which enhanceth the price of Christ's love, that none else could have suffered for us but Christ, so as to have satisfied God's Justice; this Christ himself sets before us, Isa. 63.3. I have trod the wine-press alone, and of the people there was none with me. So vers. 5. I looked, and there was none to help, and I wondered there was none to uphold, therefore mine own arm brought salvation. This commends the greatness of Christ's love in his sufferings, That when none was able to suffer for us, so as to satisfy God's Justice, Christ undertook the work.  
The sixth Consideration is, The greatness of Christ's love in his sufferings appears in this, That so great and excellent a person should come to suffer for us, 1 Joh. 3.16. Hereby perceive we the love of God, that he laid down his life for us, that is, that he who was the Son of God and God, that he who was so excellent a person should lay down his life for us. By this perceive we the love of God, that is, this was the most eminent expression and declaration of the love of God, that that person who was no other than the Son of God and God, should lay down his life for us. As the dignity and excellency of Christ's person gives virtue and value to his Sacrifice, so the dignity and excellency of his person is that which doth enhance the price of his love: that so great and excellent a person should come to suffer and to die for us, this commends the greatness of Christ's love to us, Act. 20.28. God redeemed the Church with his own blood. The person that redeemed the Church was no other than God in our nature, Without controversy great is the mystery of godliness, God manifested in the flesh, 1 Tim. 3.16. In him the fullness of the Godhead dwells bodily, Col. 2.9. The whole Divinity (says one of the Ancients) fills his whole humanity. 
Totum corpus ejus implet tota Divinitas.  And Athanasius hath this expression: When the Son of God suffered he was not out of his own body, but the Word was intimately present, was personally united to the flesh that suffered. 
Non erat extra corpus.  The Word, the second Person in Trinity, was not absent from, but was personally united to the flesh that suffered; therefore he says, This is my body that was broken for you. The Son of God calls it his body when it was broken. Now that so great a person should give himself to suffer and die for us, this is that which demonstrates the greatness of Christ's love to us. This is notably set forth by the Apostle, Phil. 2.6, 8. Who being in the form of God, counted it no robbery to be equal with God; and yet verse 8. saith the Apostle, He humbled himself, and became obedient to the death, even the death of the cross. The Apostle sets forth the greatness of Christ's condescension and humiliation by this, That so great a person as Christ was should come to suffer and die for us: He was in the form of God, and counted it no robbery to be equal with God. Now that this person who was in the form of God, and counted it no robbery to be equal with him, that he should come to suffer and die for us, this was the admirableness of his love. And that we may see how excellent a person that was that came to suffer and die for us, there are several things to be considered in what the Apostle here speaks of him.  
1. The Apostle speaks of Christ as a person long before his Incarnation, that is to be gathered from that expression, when it is said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui existens.  Who existing in the form of God. The Apostle saith of Christ, That he existed in the form of God before he took upon him the form of a servant. Christ then had his existence and subsistence before his Incarnation.  
1. He had his Existence, Joh. 1.1. In the beginning was the Word. He speaks of Christ the essential Word, the Son of God the second Person in Trinity. Now saith the Evangelist, In the beginning was the Word. The Word the Son of God had his existence in the beginning, that is, in the beginning of the Creation. The Word was, that is, when all other things had their being and beginning given them, before that the Word was; the Word had his Being and existence before that, and therefore by consequence he was from Eternity; for whatever was before all time, that must needs be from Eternity. Now the Word, the Son of God, the second Person in Trinity, was in the beginning, that is, he was in the beginning of time and the Creation; when all other things began to be, he had his Being and Existence antecedent unto this.  
2. The Evangelist doth not only say, In the beginning was the Word, but he also saith, The Word was with God; there is his subsistence, he had his subsistence with the Father in the Divine Essence. The first Proposition, In the beginning was the Word, declares the Eternity of the Son of God, that his Being was from Eternity. The second Proposition, And the Word was with God, declares the manner of his Being, namely, that he had a distinct subsistence in the Divine Essence with the Father. The Word, the Son of God, the second Person in Trinity had his subsistence with the Father in the Divine Essence. This is that which is set forth by the Apostle in this expression, Who being in the form of God, or as it is most properly rendered, Who existing in the form of God. The Son of God then had his existence in the form of God, before he took on him the form of a servant, i. e. before he took up humane nature. And this perfectly cuts the throat of that Heresy of some of the Ancients, and of the Socinians their offspring, who deny that the Son of God had any existence before his being born of the Virgin. The Apostle saith plainly, he had his Being and existence in the form of God, before he took on him the form of a servant.  
2. As the Apostle speaks of Christ as a person before his Incarnation, so he shows what manner of person he was, he shows him to be an excellent person, yea the most excellent person: He was, saith he, in the form of God, and counted it no robbery to be equal with God. We ought to consider both these expressions a little, because this person of whom it is said, He was in the form of God, and counted it no robbery to be equal with God, this was the person that humbled himself, and became obedient to the death, even the death of the cross.  
1. It is said, He was in the form of God. What doth that expression import? The plain meaning I take to be this, That he was truly and properly God, he was God by nature, he was not God by name only, as some have been called Gods, and have had that appellation given to them, but were not so by nature; so Magistrates are sometimes called Gods, I have said ye are Gods, but ye shall die like men, Psal. 82 6. God said to Moses, I have made thee a God to Pharaoh: so that some have been called Gods by name and appellation, but were not so by nature; but Christ was so by nature, truly and properly God, he had the verity and truth of the Divine Essence in him. In the beginning was the Word, and the Word was with God, and the Word was God, that is, he was truly and properly God, as the Father was: whatever might be said of God might be said of him: God is eternal, infinite, almighty, omniscient, now all this was Christ, because he was in the form of God; and whatever was proper to God was proper to him, 
Essentia Dei suis coloribus depicta. Essentia omnibus suis proprietatibus vestita.  because he was in the form of God. Zanchy observes that this expression, the form of God, it signifies the Essence of God set forth with all its Attributes, the Essence of God clothed with all its properties or perfections. For although whatever is in God be God, and his most simple Essence really and in itself, yet in respect of us who cannot conceive of God according to the simplicity of his Essence, there is a distinction in our understanding between the Essence and the Attributes of God: so that the form of God (according to our understanding) notes the Essence of God with the Attributes belonging to it: so that the meaning is, Christ was in the form of God, that is, he had the verity and truth of the Divine Essence in him, and he had all the Attributes belonging to that Essence. He was in the form of God, that is, he was truly and properly God, he was eternal, omnipotent, omnipresent, and the like: whatsoever might be said of God may be said of Christ the Son of God, because he was in the form of God.  
2. That he accounted it no robbery to be equal with God. This expression notes two things.  
1. That Christ knew himself to be equal with the Father, he knew that he was possessed of the same Essence, of the same Majesty, of the same Glory that the Father was, All things that the Father hath are mine, Joh 16.15. The Son enjoyed all things in common with the Father, the same Essence, the same Power, the same Majesty, the same Divinity. I and the Father are one, Joh. 10.30. that is, one in Essence, one in Power, one in Will.  
2. This also is implied, That the Son being in the form of God, and equal with the Father, knew he should do no wrong and injury if he retained and kept to himself the same honour that the Father did, that is, if he had always kept in the form of God only, and never emptied himself by his Incarnation and suffering. The Father abideth always in the form of God only, and never took upon him the form of a servant, it was the Son (not the Father) that was incarnate, and that took on him the form of a servant. Now if the Son had always kept in the form of God, and never took upon him the form of a servant, he had done no wrong or injury, he was in the same honour and dignity of God with the Father, and he might have retained the same honour and dignity that the Father did, without abasing himself by his Incarnation and suffering. He was in the form of God, saith the Apostle, that is, he did subsist in the Divine Essence, as the Father did; he might have continued in the form of God only, without taking on him the form of a servant, without assuming or taking to himself the humane nature; but herein his love discovered itself, That though he was in the form of God, and knew himself to be equal with God, yet he was pleased in a way of voluntary condescension to take upon him the form of a servant, and subject himself to the death, even the death of the cross. Now that so great a person as this, that had his existence and subsistence from Eternity, who was truly and properly God, possessed of the Divine Essence, and clothed with all the Divine Attributes, who was equal to the Father, that this person should not only strip himself, as it were, of his own glory by his Incarnation, but also expose himself to the lowest abasement by his sufferings and most ignominious death, this is that which sets forth the greatness of the love of Christ. Now there are several considerations that arise from the dignity of Christ's person that serve to set forth the greatness of Christ's love to us in giving himself to suffer and to die for us, and O that we could take in these Mysteries with that reverence and solemnity of spirit, as the Majesty of them doth require.  
1. Consider, it was the Word, the Son of God, the second Person in Trinity that did order and dispose the sufferings that were in his own flesh, his own humanity. Hence is that of one of the Ancients: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erat sibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispensator & arbiter humanarum actionum & passionum. Sophronius.  The Word, the Son of God, the second Person in Trinity was the dispenser and determiner of all the actions and sufferings that were in the humane nature. It was he that ordered, disposed, and governed the Humanity to do and suffer those things that were proper to itself. The humane nature in Christ was not moved of itself to any of its actions or sufferings, but it was moved ad nutum Verbi, at the beck and command of the Word, that is, according to the direction of that person who assumed the humane nature: the Word, the Son of God did will and permit the Humanity to do and suffer such things as were proper to itself, it was he that governed the actions and passions of the humane nature. Joh. 17.19. For their sakes sanctify I myself. To sanctify is properly the work of God, and none but God can sanctify; Christ therefore as God sanctified himself as man, the Divine nature in Christ sanctified and set apart the humane nature for the work of the suffering; it was the Divine nature in Christ which did primarily will the sufferings in the humane nature, which did permit the humane nature to suffer, and which did strengthen and uphold the humane nature in suffering; and all these things do greatly set forth the love of Christ.  
1. It was the Divine nature in Christ which did primarily will the sufferings of the humane nature. It is true, Christ as man did will his own sufferings, Christ as man was willing to suffer and die for us; but yet we must consider, that his humane will was influenced and governed by his Divine will; the humane will of Christ willed those things which the Divine will would have it to will: therefore it being the pleasure of the Divine will that Christ should suffer, Christ also as man wills his own sufferings by his humane will; but still it is the Divine will in Christ that is first, and the humane will in Christ is governed by the Divine will. This is very clear and apparent from our Saviour's own words, Mat. 26.39. Father, if it be possible let this cup pass from me, nevertheless not as I will, but as thou wilt. Here we see, that Christ with his humane will wills his own sufferings, not as I will, but as thou wilt: as if Christ had said, If thou wilt have me suffer, I will suffer, I am content to suffer, not as I will, but as thou wilt: his humane will was bowed to the Father's will, the Father willing his sufferings, he wills it too. It is true, our Saviour discovered the verity and truth of humane nature in him in that averseness that was in him from death and suffering, in those words, Father, if it be possible let this cup pass from me. Though Christ did discover the verity and truth of humane nature in him by those expressions, yet his will was not absolutely bend and set against suffering, and that appears from hence, That knowing it to be his Father's will that he should suffer, he did readily and presently comply with the will of his Father; but when he saith, Father, if it be possible let this cup pass from me, he shows that the verity and truth of our nature was in him, that the inclination of nature was not to suffer; he shown this, that humane nature, as humane nature, had no delight in suffering. But now seeing it was his Father's will that he should suffer, he puts off nature as it were, lays aside the inclinations of it, and saith, Not my will, but thy will be done. His Father willing suffering; he wills it too, not as I will, but as thou wilt: as much as if he should say, If thou wilt have me suffer, I am willing, I am content to suffer; Christ therefore, as man, willed his own sufferings, but still, as I said at first, his humane will was governed by his Divine will, so that it was the Divine will that willed his sufferings primarily, and the humane will was carried out by the Divine will to will them in conformity thereunto.  
2. It was the Divine nature in Christ that did permit the humane nature to suffer. If the Divinity had exerted itself, and put forth its power and efficacy, it could and would have prevented all suffering and death in the humane nature. No man, saith our Saviour, takes my life from me, I lay it down of myself, Joh. 10.18. Had not Christ freely and voluntarily laid down his own life, no man could have taken away his life from him. And hence is it that the Ancients do often use this expression, That in the Sufferings and Passion of Christ the Divinity in Christ aid rest, that is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it did not put forth its virtue; for if the Divinity, which was personally united to the humane nature, had exerted its virtue, it had certainly prevented all sufferings in the Humanity; therefore the Divinity did suspend its influence, that so the humane nature might be in a capacity to suffer. The Divine nature did not put forth its strength and efficacy to restrain the sufferings of the humane nature. And this shows the love of Christ, that the Divine nature suspended its influence, that so the humane nature might be in a capacity to suffer.  
3. It was the Divine nature that did strengthen and uphold the humane nature in suffering: so great was the burden of our sins, and God's wrath that was due to us for them, that it was enough to have sunk a mere creature, if there had not been infinite and almighty power to support it. Now the Humanity of Christ, considered in itself, being but a creature, could not of itself have stood under the weight and burden of our sins and Divine wrath, therefore was it supported by the infinite and almighty power of the Deity; therefore is it said, That Christ by the eternal Spirit offered himself without spot to God, Heb. 9.14. By the eternal Spirit, that is, Christ was supported by the power of the Deity in offering himself as a Sacrifice for our sins.  
The second Consideration is this, The Word, the second Person in Trinity was united to the flesh when the flesh suffered, the union between the two natures in Christ was not dissolved, but it continued firm and inviolable in the time of Christ's suffering. 
Verbo inviolabili non sep●rato à carne passibili.  Hence is that of Leo: The inviolable Word was not separated from his passable flesh; therefore is it that our Saviour calls it his flesh, his body, The bread which I will give you is my flesh, which I will give for the life of the world, Joh. 6.5. So in the words of the Sacrament, This is my body which is broken for you; the flesh that was given upon the Cross was his flesh, the flesh of the Word, his own proper flesh, not another man's, but the flesh of the Word, the flesh of him that came down from Heaven, I am the bread that came down from heaven, and the bread which I will give is my flesh: so likewise it is said, This is my body. Hence is that expression of Athanasius: 
Caro illa trat corpus Dei.  That flesh which suffered was the body of God: not that God hath a body; but thus we must understand it, God was personally present with, personally united to that body that suffered. Another of the Ancients hath this passage: 
Dominus gloriae erat in corpore quod crucifigebatur. Epiphan.  The Lord of Glory was in that body which was crucified, which was struck through, which did suffer, that body of his being no other but the Temple of the Word, the Temple of the Son of God, it was full of the Deity. And hence was it, saith he, that the Sun beholding its Maker in the assumed body, withdrew its rays, and was covered with darkness. So we read, that in the time of our Saviour's Passion there was a darkness over all the earth from the sixth hour to the ninth hour. O what an astonishing Mystery is this! How great a spectacle must this needs be to the holy Angels to see the Son of God and God, that person whom they were wont to worship and adore in Heaven, personally united to that flesh which was now hanging on the Cross, and suffering in that flesh which he had assumed. If this must needs be matter of wonder and astonishment to the Angels, well may it be to us. This is one of the things the Apostle speaks of, when he speaks of the great Mystery of Godliness, Without controversy, saith he, great is the mystery of godliness, God manifested in the flesh, justified in the Spirit, seen of Angels, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conspectus ab Angelis.  seen or beheld of Angels. He appeared to the Angels, How did he appear to them? He appeared to them in such a way he never appeared before. God was seen of Angels in man's nature, he appeared to the Angels in humane nature, this was such a sight as the Angels never saw before, they never saw God in man's nature before the Son of God was incarnate; therefore the Angels were struck with admiration at the novelty and excellency of this sight, to see God made visible in flesh. And as this was matter of great admiration to the Angels to see God come down into our nature, so it ought to be to us; and certainly as it was matter of wonder to the Angels to see God incarnate, so it was matter of greater wonder to them to see God suffering and dying in the nature of man for man.  
Use 1 Learn to admire the infinite love of the Father and of the Son.  
1. Admire the Father's love, that he should give so excellent a person as his own Son, his only begotten Son to suffer and to die for us, God so loved the world, that he gave his only begotten Son, Joh. 3.16. How did he give him? He gave him to be incarnate, and to become man, that was one way of his giving of him; and secondly, he gave him to suffer and die for us, that is another way of his giving of him, Rom. 8.32. He spared not his own Son, but delivered him up for us all. That the Father should give such a Son, so great a Son, a Son that was equal with himself, as we have heard, that he should give him to become man, to suffer and die for man, how great was the Father's love!  
2. Learn to admire the Sons love, that he that was in the form of God, and counted it no robbery to be equal with God, should yet come to suffer and die for men, Christ loved the Church, and gave himself for it, Eph. 5.25. The love of Christ in giving himself for us is exceeding admirable; for Christ, as we have heard, as he was God, willed his own sufferings as he was man, yea he ordered and disposed of his own sufferings, and that which is more admirable, he inflicted sufferings on himself for our sakes. This is wonderful indeed! No man, saith the Apostle, ever hated his own flesh, and yet Christ after a sort might seem to hate his own flesh, that is, he afflicted himself for our sakes, Isa. 53.10. It pleased the Lord to bruise him, he put him to grief, the hand of the Father was upon Christ, It pleased the Lord to bruise him, he put him to grief. It was not only the hand of the Jews that was upon him, but the hand of the Father was upon him. Now the Father had not only a hand in Christ's sufferings, but Christ himself as God had a hand in his own sufferings as he was man. The Lord, that is, the Father, bruised him, saith the Prophet, the Father put him to grief, the Son also bru●sed himself, he put himself to grief; for all the actions of the Trinity towards the creature are inseparable and undivided, what one of the Persons doth, the other doth. If the Father bruised the Son, and put him to grief as he was man, the Son also as he was God bruised himself, and put himself to grief as he was man. Now who ever was known to be cruel to himself? And yet the Son of Son, to express his love to us, after a sort was cruel to himself, he afflicted his own flesh, and put it to grief for our sakes; therefore is it said, By his stripes we are healed. Christ gave stripes and wounds to himself, that so we might escape stripes and wounds.  
Use 2 This shows us our great stupidity and dulness that we should be no more affected with this stupendious and amazing love of God. Hath Christ loved us (as we have heard) in such a manner, was Christ so excellent a person, had he his existence and subsistence with the Father from Eternity? Did he know himself to be equal with God, so that he should do no wrong or injury, if he had kept to himself the same honour always which the Father did, without abasing himself by his Incarnation and sufferings? Hath he ordered his own sufferings, willed them, permitted them, upheld his Humanity in them; was he united to his own flesh in suffering? Hath the Son of God done all this for us? O let us be ashamed at our own stupidity and dulness, that we should be no more affected with these things. That God should become man for our sakes, and being man give himself to suffer and die for us, and we no more affected with this, O what strange stupidity is it! The holiest and the best hearts have too snallow thoughts of these things, and I for my part, who am not worthy to be numbered among the Saints, upon the slender consideration I have had of these things, cannot but wonder at myself, that I am no more affected with them.   

SERMON XVIII.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
3. THE third Consideration arising from the Dignity of Christ's Person, to show the greatness of his love in his sufferings is this, It was the Deity, the Divine nature in Christ that gave virtue and efficacy to the sufferings of the humane nature. 
Chemnitius  It is the observation of a Judicious Divine, That it is one thing to speak of the Passion and death of Christ, as it is the property of the humane nature, and another thing to speak of the Passion and death of Christ, as by that Passion and death of his the wrath of God is pacified, the head of the Serpent broken, death destroyed, and life restored; these are the operations of the Divine power, although not without the humane nature. The humane nature could never have done this without the virtue of the Deity. Therefore we must consider, that although it was in the humane nature that Christ obeyed and kept the Law; and though it was in the humane nature that he suffered and died: yet it was by the power and virtue of the Deity, that these actions and sufferings of the humane nature were meritorious and satisfactory as to God, and salutary as to men, that is, that they had an influence upon our salvation. Had not Christ been God as well as man, neither would his actions and sufferings been satisfactory and meritorious with God, neither would they have brought salvation unto us? Who but God could have conquered death, hell, and the grave? Who but God could have wrought out redemption and salvation for us? Hence is it, that the Church in her triumphant Song, when she declares how it was that her salvation was wrought out for her, she attributes it wholly unto God, Isa. 12.2. Behold, God is my salvation, the Lord Jehovah is my strength and my song, he also is become my salvation. The Church looks upon all her salvation to be from God in Christ, God was in Christ reconciling the world to himself, 2 Cor. 5.19. It was God in Christ that gave the ranson, and laid down the price for the Church's redemption, Act. 20.28. Feed the Church of God, which he hath purchased with his own blood.  
The fourth Particular to set forth the greatness of Christ's love in the work of his sufferings from the consideration of the dignity of his person, That in the sufferings of Christ there was the humiliation of the whole person of the Mediator, who was God as well as man. This is a great thing to set forth the love of Christ in his sufferings, to consider how great a person he was that humbled himself, Phil. 2.8. He humbled himself, and became obedient to the death. Who was he that humbled himself? that very person which the Apostle had spoken of before. Now the person which he had spoken of before, was he who was in the form of God, and counted it no robbery to be equal with God. Now this was the person that humbled himself; as this person emptied himself in his Incarnation; so the Apostle tells us, He made himself of no reputation, he took upon him the form of a servant; so the very same person humbled himself in his sufferings, he humbled himself, and became obedient to the death. Christ's humiliation both in his Incarnation and in his sufferings redounds to the whole person of the Mediator, who is God as well as man. Zanchy observes from that, He was in the form of God, and took upon him the form of a servant, That as Christ is Mediator according to both natures, so the whole person, by reason of his taking on him the form of a servant, is become a servant. Now as the whole person of the Mediator, God manifested in the flesh, is humbled in his Incarnation, humbled in his assumption of our nature; so the whole person of the Mediator is humbled in his sufferings, in his being obedient to the death, the death of the cross. It is true, this humiliation of the Son of God both in his Incarnation and in his sufferings properly agrees and belongs to the humane nature; and the reason is, because the Deity, simply and in itself considered, is not capable of humiliation or abasement; but yet we must know by the communion of Idioms, as they call it, that being attributed to the whole person, which is proper to either of the natures, the whole person of the Mediator is said to be humbled both in his Incarnation and in his sufferings: so that it was the person of the Son of God who humbled himself, taking on him the form of a servant, and it was the person of the Son of God who humbled himself, being obedient to the death, even the death of the cross. Now it is a contemplation worthy of our most serious thoughts to consider how in the death and sufferings of Jesus Christ there was the humiliation of the whole person, and this I shall endeavour to open in a few Particulars.  
1. This is evident, That Christ as God willed his own sufferings as man. If Christ had not willed his own sufferings, no one could have brought sufferings upon him; for no man takes away my life, saith our Saviour, Joh. 10.18. No man takes away my life, that is, no one hath power to take it away, unless I first give it. This therefore we may take for granted, That Christ as God willed his own sufferings as man. Now consider what a condescension was this, that that person who was in the form of God, and was equal with God, and knew himself to be so, should yet will the taking up of our nature, and also will his own sufferings in that nature. This was the greatest condescension, that he that knew the dignity of his own person, his equality with the Father, should yet in a voluntary way will his own abasement: that he who was equal with the Father in respect of his Divine nature, should yet by taking on him the nature of man and office of Mediator, make himself inferior to the Father; for as he was man and Mediator, so the Father was greater than he, Joh. 14.28. Compare these two Texts together Phil. 2. and that of Joh. 14. In Phil. 2. it is said, He was in the form of God, and counted it no robbery to be equal with God, and in Joh. 14. it is said, The Father is greater than I How is this to be understood? He that was equal with the Father in respect of his Divine nature, the same person becoming man and Mediator, so he made himself inferior to the Father, and so the Father was greater than he. This was the condescension and love of this great person, that he that was in an equality with the Father in respect of the Divine nature, becoming man and Mediator makes himself inferior to him: this will appear yet farther in the next Particular.  
2. Christ by taking on him the office of Mediator, became subject to the Father; therefore doth the Apostle fay, 1 Cor. 11.3. That the head of Christ is God. Christ as he is made man hath God for his head, is subject unto him, is under God as his head. Hence also is it said, Phil. 2. That he became obedient to the death. Christ taking on him the office of Mediator became obedient to his Father, and he underwent suffering and death in a way of obedience to him. Now this was the great condescension of this excellent person, who when he knew himself to be in a state of equality with the Father, would yet put himself into a state of subjection to him, and in obedience to the Fathers will expose himself to suffering and death. This is that which our Saviour himself intimates to us, Joh. 14.30, 31. Hereafter I will not talk much with you, for the Prince of this world cometh, and hath nothing in me. But that the world may know that I love the Father, and as the Father gave me commandment, even so I do. Satan or men had nothing to do with Christ, they had no power over his life; but Christ laid down his own life merely in obedience to the Father, and out of his love to us. The Prince of this world comes and finds nothing in me. Satan had no right or power to touch Christ's life, but Christ had the power to dispose of his own life as he pleased, and having freely and of his own accord taken on him the office of Mediator, he must be subject to the Father, and dispose of his life as he pleased, and his Father commanding him to die, he must give up his life in obedience to him. Thus he that was the Author and Prince of life, he that gives life to all others, was content to give up his own life to be at the Father's dispose; and this speaks the humiliation of this great person that was in a state of equality with the Father, that he would in a voluntary way of condescension make himself subject to him.  
3. To set forth the humiliation of the person, how he humbled himself in the work of his Satisfaction, let us consider, that it is the person of the Divine Word, or the second Person in Trinity, subsisting in humane nature, that tenders and offers the satisfaction by the operations of the humane nature. To understand this we must consider, that the operations and passions of the humane nature in Christ are not, 
Non principium quod, sed principium quo.  as the Schools call it, the Principle that makes the satisfaction, but they are the Principle by which satisfaction is made. The Principle that, as they call it, which makes satisfaction is the person of the Word, the second Person in Trinity which subsists in humane nature; and the ground of it is founded upon this Logical Axiom, That actions belong to persons, 
Actiones saint suppose, torum.  or actions flow from persons. It was therefore the person of the Word that made satisfaction for our sins. Now that a person of that infinite worth and excellency as the Son of God, the second Person in Trinity, should come to subsist in our nature, and being in our nature should be the person satisfying for our sins, this was great condescension and abasement. Thus the Son who was yet equal with the Father in respect of his Divine nature, by his Incarnation and sufferings doth not only make himself inferior to the Father, but to himself also. The Son, though he was one of the persons offended, yet he comes to make the satisfaction, and considered as Mediator, as God-man, doth not only make satisfaction to the Father, but to himself, considered as God simply.  
The fourth Consideration is this, That whole Christ, or the whole person of the Mediator, was the price of our Redemption, 1 Joh. 2.1. If any man sin, we have an Advocate with the Father Jesus Christ the righteous, and he is the propitiation for our sins. It is Christ then that is the propitiation for our sins. Now Christ is the name of the person subsisting in both natures. When we speak of Christ, 
Christus est nomen personae in duabus subsistentis naturis.  we understand that person who subsists in both natures, in the nature of God and in the nature of man. Christ doth not signify one of the natures simply, but Christ is the name of the person subsisting in both natures. Now this is he who is the propitiation for our sins, that person who is God and man, he is the propitiation for our sins. 
Persona Christi sive Christus satisfecit pro peccatis tanquamquod.  It was the person of Christ or Christ that did satisfy for our sins as the Principle making satisfaction. To understand this we must consider that which was before hinted, That Christ is our Mediator according to both natures; he is not our Mediator as to one of his natures only, but according to both natures; and as he is Mediator according to both natures, so he gives himself for us according to both his natures. For though it were the humane nature only that suffered, yet it was the Divine nature that sanctified the sufferings of the humane nature, and gave virtue to them; therefore is it said, Himself bore our sins in his own body on the tree, and that by himself he hath purged our sins, Heb. 1.3. It is not said, By his humane nature merely (though it is true it was the humane nature only that was capable of suffering, but it is not so expressed) but by himself. Christ himself is the Sacrifice for our sins, Gal. 2. He loved me, and gave himself for me: and, Christ was once offered up, Heb. 9 And that expression of the Apostle Peter is very emphatical, 2 Pet. 2.24. Who his own self bore our sins in his body on the tree. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ himself who was God-man made satisfaction for sins, and laid down the price of our Redemption, yea he himself was the price of our Redemption, God hath redeemed the Church with his own blood. To understand this two things are to be considered in the Satisfaction of Christ, as Alvarez hath observed.  
1. One is that species or kind of humane actions, by which Christ did satisfy, and this proceeded from the humane nature, as the formal principle of them. Thus the Son of God obeyed, suffered, died in the humane nature.  
2. There is another thing to be considered in Christ's Satisfaction, and that is the infinite value and worth that was found in it. Now the infinite value and worth that was in the Satisfaction of Christ proceeded from the person satisfying, that is, from the Divine Word or the person of the Son of God subsisting in the humane nature: the actions and sufferings of the humane nature are the matter of his Satisfaction, but that which gives the virtue and value to them is the Divinity. Hence are those expressions of the Ancients: If he had not been true God he had not brought a remedy for us. 
Si non esset verus Deus non afferret remedium. Quia ille qui moriebatur erat Deus.  Another observes: That therefore did the death of Christ bring salvation to the world, because the person who died was God. And another hath a passage to this purpose: Death, saith he, becoming as it were the death of God, hath demolished death, for the person that died was God and man both, the sufferings of Christ being made the sufferings of that person who was God, received their virtue from the Divinity. As much as if he had said, By virtue of the Divine person which suffered in the humane nature, those sufferings received their virtue to save us, and to make satisfaction for our sins. This is another thing that discovers the humiliation of Christ's person, That he who was God, and in his Divine nature simply considered, was the person offended, yet as God man was pleased to become a ransom for us, 1 Tim. 2.6. He gave himself a ransom for all. That person who gave himself a ransom for all is the Mediator, and who is the Mediator but God-man? 1 Joh. 1.7. The blood of Jesus Christ his Son cleanseth us from all sin. There is a great Emphasis upon those words Jesus Christ his Son. It is the blood of that person who was no other than the Son of God and God which cleanseth us from all sin. It is a memorable speech of Luther: He gave, saith he, not silver, not gold, neither was it a mere man that he gave, neither did he give all the Angels, but it was himself that he gave as the price of our Redemption, than which nothing was greater, neither had he any thing greater to give. Consider this price aright, and we shall find it infinitely greater than the whole Creation.  
5. In the sufferings of Christ we may see the humiliation of his person from hence, namely, that in the death of Christ the glory of his Divinity seemed to be most obscured and darkened, and suffered the greatest Eclipse. What more unworthy of God than suffering and death? What more absurd and incongruous in the eye of carnal reason than a crucified God? Now herein did Christ commend the greatness of his love to us, That he permitted the glory of his Divinity, by means of his death and suffering, to be eclipsed for our sakes: That he who was the immortal God, should expose himself to suffering and death for our sakes, as if he had been no more than a passable and mortal man; for though he were really and indeed the Son of God and God, the Lord of Glory, yet by reason of his death and sufferings he was by the generality of men thought to be but as an ordinary man. This is that which the Apostle intimates, 1 Cor. 2.8. Whom none of the Princes of this world knew, for had they known it, they would not have crucified the Lord of glory. The Apostle here speaks of Christ crucified, as the Wisdom of God, this the Princes of the world knew not. The Rabbis among the Jews, the Philosophers among the Heathen knew not this Wisdom of God, they were not acquainted with it, they little knew the Lord of Glory was in that body that was crucified, pierced, and that hung upon the Cross; they were ignorant of the Divinity of Christ's person, the Son of God containing and keeping in the rays of his Divinity, and permitting his flesh, his humane nature to suffer, they thought him to be but as another man. Hence was it, that the spectators mocked him with those words, If thou be the Son of God come down from the cross: they took it for granted, that he that was the Son of God and God, would not have suffered in that manner. Now this was the great, the wonderful, and stupendious humiliation of this great Person, that the Divinity in Christ hid itself and withdrew its lustre as it were in the time of Christ's suffering, that so the Humanity might suffer. It is true, there were some rays of his Divinity let forth in the time of his suffering, that the veil of the Temple was rend from the top to the bottom, that the rocks clavae in sunder, that the Sun was darkened, and the graves were opened and the bodies of the dead Saints arose. Such prodigious things as these were manifest tokens that the person that suffered was more than an ordinary person: therefore the Centurion and those that were with him said, Truly this was the Son of God. But yet these things had not such an influence upon the generality of men, but that the Cross of Christ was to the Jews a stumbling-block, and to the Greeks foolishness; the world hath not been able to bear the Doctrine of a crucified Saviour: and as Luther hath observed, There is no Doctrine of Faith that the world is so offended at as this, That whereas the wisdom and love of God hath been laid out to the uttermost in this way, namely, to save men by the death of his Son, this hath been the greatest offence to the world, Such is the pride and ignorance of men, that they cannot think of being saved by one that was crucified. But what doth the Apostle say, The foolishness of God is wiser than men, and the weakness of God is stronger than men. Christ crucified is the power of God and the wisdom of God, 1 Cor. 1.20, 24. Whatever the world thinks of it, this is the way of God and the wisdom of God to save men by the death of his own Son. And herein did the greatness of Christ's love to us appear, That he who was so great a Person, would suffer the glory of his Divinity to be obscured and darkened by his death and sufferings, whenas he knew what he did and suffered for man would expose him to the disesteem of men, and minister an occasion to them to think the more contemptuously of him than ever they would have done, had he not stooped so low to do and suffer such things as he did for their sakes.  
Behold, Use. how great the price of our Redemption was; the Word, the second Person in Trinity, was united to the flesh that suffered, as we have heard. God incarnate is the price of man's Redemption, God hath redeemed the Church with his own blood, Act. 20. This is notably set forth by the Apostle Peter, We were redeemed not with corruptible things, as gold and silver, from our vain conversation, but with the precious blood of Christ, 1 Pet. 1.18. Precious blood indeed which was the blood of that person that was God as well as man. It is well observed by Cyril: It was not the blood of Peter or Paul, or some other particular Saint that was but a mere man, that we were redeemed by, but it was by the blood of Christ, God-man, whose name is Emmanuel God with us. 
Tanta medicina & salus requiritur, Divinitas incarnata, & sanguis ipse Filii Dei. Luther.  This should teach us to have high thoughts of the work of our Redemption, and of the price that was laid down for it. O that the work of our Redemption should cost the death of so excellent a person as the Son of God So great aremedy, so great salvation, says Luther, was required that Divinity itself must be incarnate, and the very blood of the Son of God must be shed for us. O let us labour to get our hearts more deeply affected with these things.  
The end of the eighteenth Sermon.   

SERMON XIX.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
THE second Use is this. Use 2 Learn from what hath been opened, how great a sin the contempt of Christ's person and of his sufferings is. If so excellent a person as the Son of God and God was the person that suffered for us, and wrought out redemption for us, how great a sin than must it be to contemn this person, and his sufferings? The Apostle joins both these together, Heb. 10.29. Of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant by which he was sanctified an unholy thing? The Apostle here speaks,  
1. Of the contempt of Christ's person, Who hath trodden under foot the Son of God.  
2. Of the contempt of his sufferings, And counted the blood of the Covenant an unholy thing. So that to be guilty of the contempt of Christ's person and of his sufferings, must needs be the most heinous sin.  
1. As for the contempt of Christ's person, the Apostle calls it a treading under foot the Son of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Treading upon a thing is an argument of contempt and scorn, we tread upon nothing but what is vile and of no esteem; we tread upon a worm as upon a poor abject thing, a thing of no account; yea sometimes treading upon a thing is an argument of hatred, thus we tread upon spiders and other venomous creatures. Now that so excellent a person as the Son of God, one and the same God with the Father, that he should be contemned and looked upon as a vile person, what an indignity is this which is offered to so excellent a person?  
2. The contempt of Christ's sufferings is set forth in that other expression, And hath counted the blood of the Covenant wherewith he is sanctified an unholy thing. We may render it thus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Who hath counted the blood of the Covenant a common thing. To count the blood of the Covenant, the blood of Christ as common blood, to count the sufferings of Christ but as the sufferings of a common ordinary man, this is great contempt. The blood of Christ is the blood of that person who is God as well as man; and therefore to reckon his sufferings but as the sufferings of a common ordinary man, this is great contempt. The person suffering for us was no other than the Son of God, and God manifested in the flesh, 1 Tim. 3.16. The sufferings of this person therefore were not the sufferings of a common ordinary person, but they were the sufferings of him who was God-man, they were the sufferings of the Word made flesh, who gave his flesh for the life of the world. Therefore to contemn so great and excellent a person, and all that he suffered in love to us, must needs be the greatest sin.  
But here it may be inquired, When is the person of Christ contemned, and when are his sufferings contemned?  
1. Then is the person of Christ in a degree at least contemned, when we have not honourable thoughts of Christ, suitable to the dignity of his person, that is to say, when we stick in his Humanity without elevating our thoughts to his Divinity: our faith must indeed begin at the Humanity of Christ, but it must not stick or rest there, but we must climb up from the Humanity to the Divinity. When therefore we stick in the Humanity of Christ without elevating our thoughts to his Divinity, this is not to have so honourable thoughts of Christ as we ought to have, and so by consequence it is a kind of contempt of him. Joh. 14.1. Ye believe in God, believe also in me: as much as if our Saviour should say, You all take it to be your duty to believe in God: You believe in God, simply considered, O but that is not enough; as you believe in God, simply considered, so you ought to believe in God inhabiting in the flesh of the Son. Consider what our Saviour saith in the ninth verse of that Chapter, He that hath seen me hath seen the Father: the meaning of that I take to be, He that hath seen the Son incarnate with a spiritual eye, with an eye of faith, he that hath seen the Son incarnate as he ought to see him, he hath seen the Divinity of the Father in the person of the Son, the Father and the Son have but one and the same common Divinity. Therefore if we see the Son aright with a spiritual eye, with an eye of faith, we shall see the Divinity of the Father in the person of the Son. Though the person of the Father is distinct from the person of the Son, yet the Divinity of the Father is not different from the Divinity of the Son: though the Father and the Son be distinct as to their persons, yet there is but one and the same common Divinity between them both, I and the Father are one, Joh. 10.30. He that supposeth the Divinity or Godhead of the Father to differ from the Godhead of the Son, doth neither know the Father nor the Son. When therefore we do not elevate our thoughts to the Divinity of the Son, we do in a degree contemn Christ: when we do not look beyond the veil of his flesh, and behold that Divine person that took up that flesh, we do not give Christ that honour we ought to do.  
2. Then is the person of Christ contemned, when we do not believe in Christ for salvation. Joh. 3.18. He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. There is a great weight that lies upon that expression, the name of the only begotten Son of God: the reason why Unbelievers are condemned is, because so great a person, so excellent a person as the only begotten Son of God is revealed and offered to them in the Gospel, and they refuse to close with him. When the Son of God is propounded to men as the great object of their faith, and so great and excellent a person as this is rejected by them, this is the greatest contempt, and this is that which brings condemnation upon men.  
3. Then are the sufferings of Christ contemned, when men do not apply and betake themselves to the virtue of Christ's sufferings to obtain salvation by them: Behold the Lamb of God that taketh away the sins of the world, Joh. 1.29. Him hath God ordained to be a propitiation through faith in his blood, Rom. 3.25. The sufferings of Christ were the great propitiatory Sacrifice, the only means to reconcile us to God. Now when men harken to the sufferings of Christ, as a story merely, they can hear it discoursed of and repeated again and again, that there was such a person that did and suffered such things, but they do not look upon themselves as concerned, they see no need of the merit and virtue of Christ's suffering, neither do they apply themselves to the sufferings and death of Christ, that they may receive atonement by it, this is to make the blood of the Covenant a common thing, as the Apostles expression is in the  place. It is as if so be men accounted the blood of Christ but as common blood, and his sufferings no more than the sufferings of an ordinary man. A like phrase the Apostle hath, when he speaks of some that come unworthily to the Lords Table, he saith, They do not discern the Lords body, 1 Cor. 11.29. Not to discern the Lords body, is not to make a difference between the sacramental bread and common ordinary bread, not to see the Lords body represented to us in and by that bread. Not to discern the Lords body, is, not to own and acknowledge the preciousness of that body, that is, not to be able to distinguish this body from another body, not to see an excellency in it. In like manner to account the blood of Christ, the blood of the Covenant a common thing, is, not to see the preciousness of this blood, not to have a high esteem of it, and not to apply ourselves for salvation to it. They that do not see the infinite worth and preciousness of the sufferings of Christ, that do not apply themselves to the death and sufferings of Christ, so as to extract salvation from them, they contemn the sufferings of Christ. Our Saviour himself saith expressly, Joh. 6.53. Except ye eat the flesh, and drink the blood of the Son of man, you have no life in you. Let us not think that it is an indifferent thing, a matter of small moment, whether we understand the worth of Christ's sufferings, and apply ourselves to them yea or no. Our Saviour tells us plainly our salvation depends upon it, Except ye eat the flesh, and drink the blood of the Son of man, ye have no life in you. That is, unless ye have skill to make use of my sufferings, and to apply yourselves to the virtue of them, ye have no life in you, that is, you have not the life of Justification nor sanctification in you here in this world, neither shall you have the life of Glory hereafter: therefore it is not an indifferent thing whether we be acquainted with the virtue of Christ's sufferings, without this we have no life in us. Let us therefore take heed how we have slight thoughts of the sufferings of Christ; this is to slight them, when we do not study the virtue of these sufferings, when we do not see our need of them, and do not apply ourselves to them, that we may be saved by them.  
4. Then are the sufferings of Christ contemned, when we come unworthily to the Lords Table. The Sacrament of the Supper, it is the Sacrament of the body and blood of Christ; when therefore we rush upon the Sacrament in a rude manner, we do in an eminent way contemn the sufferings of Christ. The Supper of the Lord is called a showing forth the Lords death, 1 Cor. 11.26. As often as ye eat this bread and drink this cup, ye do show the Lords death till he come. This phrase of showing forth the Lords death implies three things in it.  
1. It implies the inward assent of the mind, that we do indeed with our hearts and minds believe, that Christ did die, and suffer such things for us, as we read of in the Gospel.  
2. This phrase of showing forth the Lords death implies the profession and confession of our faith before the world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that we own it and profess it before the world, that we believe such and such things concerning Christ.  
3. It implies our faith in our our reliance upon the death and sufferings of Christ for salvation, that is our expectation of salvation by the death of Christ, and by that means only. All this I take to be implied in this phrase of showing forth the death of Christ: the Sacrament therefore being a showing forth of Christ's death, when we come to the Sacrament, we have to do with the death and sufferings of Christ in a peculiar manner; if therefore we rush upon that Ordinance in a rude or unworthy manner, we must of necessity contemn the sufferings of Christ, because the Sacrament is the special and peculiar Ordinance that is appointed to represent to us the death and sufferings of the Lord Jesus: and that this is one way of contemning Christ's sufferings, the Apostle is exceeding clear and plain, 1 Cor. 11.27. Whosoever shall eat and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. As much as if he should say, Every unworthy Communicant, every unworthy receiver at the Lords Table is guilty of no small sin, he is guilty of the very body and blood of Christ, that is, he is as one that hath imbrued his hands in Christ's blood, he is guilty of the body and blood of the Lord. The Ancients expound it to this sense: Every unworthy receiver and Communicant that comes in a rude manner to the Lords Supper, is like Judas that betrayed Christ, like the Jews that buffeted and spit upon him, like to Pilate that condemned him, and like the Soldiers that crucified him; these dealt unworthily with the body of Christ, and so doth every unworthy Communicant deal unworthily with the body of Christ. The others indeed abused and dealt unworthily with his natural body, but every unworthy Communicant deals unworthily with his sacramental body: and the sin of the one is so much the greater than the sin of the other, because many of them that had a hand in the crucifixion of the body of our Saviour, looked upon him as an ordinary man, they did not look upon him as the Son of God. Hence doth the Apostle say, If they had known it, they would not have crucified the Lord of glory, 1 Cor. 2.8. But now rude Christians who rush irreverently upon this Ordinance, do profess they believe him to be the Son of God, the Saviour of the world, and yet offer indignity to him. They therefore that come unworthily to the Lords Table, do in an eminent manner contemn the sufferings of Christ. But here it may be useful for us to inquire, What is it to come unworthily? Who are they that come unworthily? Whosoever shall eat this bread, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and drink this cup of the Lord unworthily, 1 Cor. 11.29. The Greek word, as Peter Martyr observes, 
Indecenter, parùm congruè, minùs apposité.  signifies in this place as much as indecently, not congruously, not in that fit manner as he ought to do: he eats and drinks unworthily that comes in an indecent manner, without due preparation to this Ordinance.  
I shall more particularly show what this unworthy receiving is in two or three things.  
1. Then do we come unworthily to the Sacrament, when we have not a due reverence of those great and sublime Mysteries that are set before us in the Sacrament, Whoever shall drink this cup of the Lord, saith the Apostle: this Cup of the Lord, here is an accent, that it is the Lords bread, the Lords cup; the bread that we partake of in the Sacrament is the Lords bread, and the cup that we drink of in the Sacrament is the Lords cup.  
Some may say, so is all our bread; the bread that we live upon daily, is the Lords bread, and the cup we drink of daily is the Lords cup, it is he that spreads our tables for us, and causeth our cups to run over.  
But we must consider, that the bread here spoken of, the sacramental Bread and the sacramental Cup, are called the Lords bread and the Lords cup in a peculiar manner: it is that bread that is instituted to signify and represent the Lords body, and it is that cup that is instituted to represent the Lords blood; therefore when we look upon the sacramental bread as common ordinary bread, when we drink of the sacramental wine as common ordinary wine, this is a profanation of this Ordinance. We ought to be sensible of the Mystery that is in this Ordinance, namely, that the Lords body and his blood are represented to us by the outward signs. The ancient Church were wont to call the Mysteries represented to us in the Sacrament tremendous Mysteries. O here are tremendous Mysteries indeed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  if we rightly consider what they are that are set before us in the Sacrament: to see the incorporeal God assuming a humane body, to see God personally inhabit in that flesh that suffered, and offering that very body of his in which he was crucified, died, risen again and ascended into Heaven to be the food of our souls, these are wonderful Mysteries indeed: and yet these are the Mysteries that are represented to us in the Sacrament; in the Sacrament we see the Son of God and God to have assumed a part of our flesh, and then offering himself up in that flesh a Sacrifice for our sins: and as we see the Son of God first giving himself for us upon the Cross, so in the Sacrament we see him giving himself to us. Here lies the mystery of the Sacrament: In the Sacrament we do not only see Christ giving himself for us, but we also see him giving himself to us; for these are no vain words, This is my body which was broken for you, setting aside those gross conceits of the Papists, That the bread is transubstantiated into the body of Christ, and that Christ is corporally present under the outward form of the Elements (I say, setting aside their gross conceits) there is certainly a real, though spiritual presence of Christ to every believing soul in the Sacrament. The humane nature of Christ indeed is really present in Heaven; therefore is it said, Whom the heavens must contain till the time of the restitution of all things, Act. 3. Yet the virtue of Christ's body and blood is still really communicated to every believing soul; 
Corpus ipsum in quo passus est & resurrexit.  yea not only so, saith Calvin, Not only the virtue of his Death and Resurrection, but that very body that died and risen again, this is offered to us in the Sacrament: these are great Mysteries indeed. Now not to have a due reverence to such great and sublime Mysteries as these are, to come to these as if they were common and ordinary things, or to come to them with a common and slight spirit, this is to come unworthily.  
2. Then do we come unworthily to the Sacrament, when we live in the practice of any gross sin, or retain the love of any sin. We profess by our coming to the Sacrament, that we believe that Christ died for such and such sins, and yet we love these sins, or continue in the practice of those sins that cost Christ his life; this is to offer the greatest indignity to the Son of God. This is as if a Traitor should come to sit at Table with the King to dine or sup with him, and yet never repent of his treason, but retain a traitorous mind and intention in his heart all the while. When a man sits at the same table to eat and drink with another, it is a sign of friendship; no one would willingly admit another to his table, but whom he accounts to be his friend. When we come to the Lords Table, we profess the highest friendship to Christ: now when we profess the highest friendship to Christ, and yet retain that in our love and practice that is most directly contrary to the honour and glory of Christ, this is the greatest indignity that can be. This is that the Apostle calls, the crucifying the Son of God afresh, and putting him to an open shame, Heb. 6.6. What is this but crucifying Christ afresh, and making Christ as contemptuous as possibly we can, whenas we profess to expect salvation by the death and sufferings of Christ, and yet in the mean time love, harbour, entertain, and practise those very things we say we believe Christ died for? Certainly every lose Christian that makes a profession of Christ, and yet lives in gross open sins, makes a plain mock of Christ and his sufferings; for he professeth that he believes he shall be pardoned by the sufferings and death of Christ, and yet he continues in the love and practice of those sins; as if so be the end of Christ's death were, that men might continue in their sins, and not be delivered from them.  
3. Then do men come unworthily to the Sacrament, when they come without examining themselves. Let a man examine himself, and so let him eat of that bread, and drink of that cup, 1 Cor. 11.28. It is observable, the Apostle opposeth this examining a man's self to his eating unworthily. In the former verse he had said, He that eats this bread, and drinks this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord; now he adds, But let a man examine himself: so then, if a man do not examine himself, than he eats unworthily.  
But it may be said, Object. What ought a man to examine himself about?  
Concerning two things. Answ.  
1. Concerning his state.  
2. Concerning the present frame and dispostion of his heart.  
1. A man ought to examine himself concerning his state, whether he be in Christ, whether he have a right to such an Ordinance, 2 Cor. 13.5. Examine yourselves, whether ye be in the faith: prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobate. We must examine ourselves concerning our fundamental estate, whether that be good yea or no, to examine what standing we have in Christ.  
2. We ought to examine ourselves concerning the frame and disposition of our souls, whether we be in a fit frame to partake of such an Ordinance. We ought to examine ourselves, whether our hearts be strongly bend and inclined to any sin, whether we be under the power of any sin, this is the examination of our repentance. We ought to examine what the frame of our hearts is God-ward, whether the bent of our hearts be towards God, and the ways of God, this is the examining of our other graces. Now when we rush upon the Sacrament without reflection and examination of our spiritual state, this is unworthy coming. And here let us observe, That the children of God themselves may in a degree come in an unworthy manner: for there are several degrees of unworthy receiving; They that have slight and contemptuous thoughts of this Ordinance, they that live in gross and scandalous sins, they are guilty of unworthy receiving in the highest degree. But then they that have true grace, and do not retain in their hearts the love of any sin; yet if they are remiss in searching into their hearts to find out their secret corruptions, and to judge themselves for them, they come unworthily in a lesser degree, and God may correct his own children for their spiritual remissness in this kind. The Apostle tells us, For this cause many were sickly and weak, and many were fallen asleep, 1 Cor. 11.30. that is, for coming to the Sacrament without due preparation. Others who grossly profane this Ordinance, that come to this Ordinance, and live in gross sins, and continue to live and die in them, God punisheth them otherwise, he punisheth them with eternal condemnation: He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, or judgement to himself, as the word may be rendered. The godly themselves coming in a rude and careless manner to this Ordinance, may and oftentimes do bring the judgement of temporal chastisement upon themselves for not coming in a right manner to so great an Ordinance. But such as are profane, who come to this Ordinance, and yet live in sin, they eat to themselves the judgement of eternal condemnation. Now to return unto what we first propounded, to come unworthily to the Sacrament, is one way of contemning Christ's sufferings.  
And if it be asked, What is the reason of it, why is the unworthy receiving of the Sacrament a contemning of Christ's sufferings? I answer,  
1. Because the Sacrament is a plain revelation and exhibition of Christ crucified, This is my body which was broken for you. That very body of Christ in which he suffered, died, risen again, is offered to us in the Sacrament to be looked upon by faith. The Sacrament is, as the Ancients call it, 
Verbum visibile.  a visible Word. The Sacrament declares by visible signs and representations that which the Word doth in another way. Now as it is a great sin to contemn Christ when he is made known to us in the way of the Word, so it is a great sin to contemn Christ when he is revealed to us by his own signs and symbols which are of his own institution, instituted on purpose by himself to make himself known to us.  
2. The Sacrament is appointed to confirm our union and communion with Christ: The bread which we break is it not the communion of the body of Christ? The cup of blessing which we bless is it not the communion of the blood of Christ? 1 Cor. 10. The ancient Church called the Sacrament of the Lords Supper, 
Sacramentum unionis.  the Sacrament of Union, because it is that special Ordinance by which our union and communion with Christ is strengthened and confirmed. And our Saviour in effect tells us as much, when he saith, He that eateth my flesh and drinketh my blood, dwelleth in me and I in him, Job. 6.56. When we eat Christ's flesh and drink his blood, Christ dwells in us and we in him. Now when we profess the nearest union and communion with the person of Christ, and with the death and sufferings of Christ, and we slight both his person and his sufferings, this must needs be a great sin.  
Thus have we heard now how Christ and his sufferings may be contemned, there is another thing that may be added, and that is,  
5. That Apostates, such as fall from, deny and renounce the faith of Christ they once presessed, they do in an eminent manner pour contempt upon the sufferings of Christ. Of these the Apostle speaks in a peculiar manner, Heb. 10. and of these he saith, That they account the blood of the Covenant by which they are sanctified, an unholy thing. He that apostatises from the Christian Profession, what doth he do but make a mock of Christ and his sufferings, as if all that he had formerly professed concerning Christ and his sufferings were but a mere sable. Now it concerns us greatly to see that we be not found in the number of such who are contemners of Christ's person or of his sufferings; and the reason is, because great punishment is denounced on such, Heb. 10.29. Of how much sorer punishment shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of grace. There is a sorer punishment shall be inflicted upon such who despise the person of Christ, and contemn his sufferings; and I verily believe this is one main cause of the Judgements which God hath already executed, and will yet further execute upon the unthankful world, because his Son hath been revealed to the world in this last Century of years more than in former Ages, by that clear and great light that hath broken forth; and yet men make no reckoning of Christ and of his grace, but are grown worse and worse, more profane and atheistical under the light of the Gospel that hath shone upon them. As Idolatry was the great sin that God did avenge under the Old Testament upon the Jews, that were then his professing people: so the contempt of the Gospel wherein there hath been a plain and manifest revelation of the Son of God, and of that grace and salvation which is brought by his death and sufferings, seems to be the great sin that God is avenging upon professing Christians.  
The end of the nineteenth Sermon.   

SERMON XX.  Joh. 15.13. 
Greater love hath no man than this, that a man lay down his life for his friends.  
I Proceed now to another Consideration to show the greatness of Christ's Love in his Sufferings. Consid. 7 The love of Christ in his sufferings appears in this, That the Son of God, so great a person, should suffer such things as he did suffer for us. The love of Christ doth not only appear from the consideration of the excellency of the person suffering, but also from the consideration of the things themselves that he suffered for us: that so great a person should suffer so much shame, such reproach, such indignity as he did for us, this is that which commends Christ's love to us. Heb. 12.2. He endured the cross and despised the shame. Isa. 50.6. I gave my back to the smiters, and my cheeks to them that plucked off the hair, I hide not my face from shame and spitting. That the Son of God should suffer such things for us poor men, that he should suffer such pains and torments in soul and body for us, this commends his love to us. The sufferings of Christ did far exceed the sufferings of any other man; yea, if the sufferings of all men were put together, they are not to be compared with the sufferings of Christ; and the reason is, because Christ did suffer the very pains of Hell for us, as we have heard. Christ did not only suffer from men, but he suffered from the hands of his Father, it pleased the Father to bruise him, he put him to grief, Isa. 53. Christ did not only suffer in his body, but he suffered in his soul, yea his soul-sufferings were the greatest sufferings, there it was that he suffered dereliction, there it was that he suffered the sense of God's wrath, no sorrows were ever like to Christ's sorrows, and yet these sorrows Christ did voluntarily and electively undergo for our sakes. Our Saviour knew beforehand what his sufferings were like to be, and yet he freely underwent them. Christ did not rush upon his sufferings unawares, but he knew what his sufferings would be, and yet he was content to undergo them for our sakes, Luk. 12.50. I have a baptism to be baptised with, he speaks of the Baptism of his sufferings. The Lord Jesus knew that he was to undergo such sore and grievous sufferings, and yet he voluntarily underwent them, he did not rum ignorantly upon them, but he knew beforehand what he was to suffer, and yet he chose voluntarily to suffer that which he knew would be so bitter and grievous to him. It is a great alleviation of a man's sufferings, not to know what he hath to suffer; the contemplation of a man's sufferings beforehand is sometimes almost as great a suffering as the suffering itself that he is to undergo: but yet the Son of God had the contemplation and foresight in his mind of the sufferings that he was to undergo for us, yet he was content notwithstanding to under go them. Mat. 16.21. From that time forth began Jesus to show to his Disciples how he must go to Jerusalem, and suffer many things of the Elders and chief Priests and Scribes, and be killed and be raised again the third day. Our Saviour was not ignorant of his own sufferings, but had a perfect contemplation of them in his mind beforehand, he knew how great and bitter and sore they would be, and yet he was content to undergo them for our sakes.  
Consid. 8 The love of Christ in his sufferings appears in this, That so great a person should give himself to suffer such things to expiate so vile a thing as sin, which yet he hated so much, and had power to punish; that the life of the best person should go to expiate the worst thing, this is admirable. Sin is the worst of evils, the vilest thing in the world. Now that the life of the most excellent person, the life of the Son of God should be given to expiate so vile a thing as sin, this is admirable indeed, The Lord hath caused to meet on him the iniquity or perverseness of us all, Isa. 53. Sin is the perverseness of the creature, it is the crookedness or depravation of a man's actions; sin is a defection or turning aside from a right path, and yet the Son of God gave himself to expiate so vile a thing as sin is. 
Dedit tam inaestimabile pretium pro tam despecta odioque dignissima re. Luther.  It is a speech of Luther: He gave so inestimable a price for our sins, for a thing so vile, so despicable, so worthy to be hated. What more abominable, what more odious in the sight of God than sin? and yet the Son of God gave himself to expiate our sins. Sin is most hareful to Christ, Heb. 1.9. Thou hast loved righteousness, and hated iniquity, it is spoken of Christ; and yet though Christ hated sin so much, he gave himself for our sins, Gal. 1.4. Who gave himself for our sins: and as Christ hated sin, so had he power to punish and to be avenged for it; and yet rather than we should undergo the punishment that was due to us, he himself who had power to inflict the punishment, and might justly have done it, was content to suffer the punishment for us. Well may we cry out with Luther, O the condescension and love of God to wards man! God was the person offended, and yet God came to suffer the punishment that man deserved.  
Consid. 9 The love of Christ in his sufferings appears in this, That Christ had all the Elect before him at once, and suffered for all the Elect. It was not for one or a few of the Elect only that he suffered, or for some or a few of their sins that he suffered, but it was for all the sins of all the Elect, Eph. 5.25. Husband's love your wives as Christ loved the Church, and gave himself for it. It was the Church that Christ gave himself for, Christ knew all his sheep by name, and he laid down his life for his sheep. Paul could say, He hath loved me, and given himself for me, and every true Believer may say, He hath loved me, and given himself for me. Why, now what an infinite Sea and Ocean of love must there needs be in the heart of Christ, when as Christ out of the greatness of his love gave himself as a Sacrifice to expiate the guilt of all the sins of all the Elect that ever had been committed, or should be committed to the end of the world. This is set forth by the Apostle, 1 Joh. 2.2. He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world, that is, Christ is not only the propitiation for ours sins, who do now live and believe on him, but he is also the propitiation for the sins of all others who shall live after us, and believe on him even to the end of the world. The virtue of Christ's death, and the efficacy of his sufferings to the Elect of all Ages.  
Consid. 10 The love of Christ in his sufferings appears in this, That Christ by his death and sufferings hath delivered us from that which was the greatest matter of fear to us. The great thing which all the sons of men have feared hath been death, and the consequence of death. The great thing threatened for sin, was death, In the day that thou eatest thou shalt die the death. Death was the great punishment threatened for sin: hence it comes to pass, that all mankind ever since the Fall have been under a slavish fear of death and the consequence of death. The great things which we do naturally dread are death, and what follows death, Hell and the wrath of God. Now Christ by laying down his life hath taken away the fear of death and the consequences of death. This is fully expressed by the Apostle, Heb. 2.14. That through death he might destroy him that had the power of death, and deliver them who through fear of death were all their life-time subject to bondage. There are two things which the Apostle intimates are the great things that do keep men in bondage all their days: the one is the fear of death; and the other is the power that the Devil had over men, That he might destroy him that had the power of death, that is, the Devil. The Devil hath not the power of death simply and absolutely; but he is said to have the power of death, as he is the Executioner of God's wrath, and drags men to the torments of Hell. Now Christ by his death delivers us from both these, he delivers us from the fear of death, and from the power of the Devil. 1. Christ by death delivers us from death, the strength and venom of death is spent in the death of Christ, Christ underwent death as it was the Curse that was denounced upon us for sin. Now death is no more a part of the Curse to a Believer, because Christ hath undergone it as a curse for us. 2. Christ hath also undergone the pains and torments of Hell, as formerly hath been showed, and therefore he hath enervated, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made void, or frustrated the power of the Devil, as the word signifies. Christ by his death hath taken away Satan's power. The Devil after a sort, as he was the Executioner of God's wrath, might be said to have the power of death, that is, of eternal death, after a sort, and in a sense he hath power over those torments which the damned feel. But now Christ having born those pains and torments for his people, the Devil hath nothing to do with them, he hath no power over them. Can we contemplate death as we ought to do in the death of Christ, we might see death to have lost all its strength, all its venom in the death of Christ. It is the observation of Luther: Can we believe so firmly as we ought to do that Christ died for our sins, and risen again for our justification, there would remain nothing of fear or terror in us; for, saith he, the death of Christ is a certain Sacrament or pledge which certifies us, that our death is nothing at all. For if death hath executed all its power and strength upon Christ; if death hath poured out all its venom and malignity upon Christ, then there is nothing that remains in death to hurt us. Death had nothing at all to do with Christ, but only as he put himself under the power of death for our sakes. Now the Son of God who was above death, freely subjecting himself to death for our sakes, and death having done all that it could against Christ, it hath nothing more to do against a poor Believer. It is true, Believers die still, but yet their death is not part of the Curse, the death of the Saints is only a passage unto life, and it is that which prepares the way for a more blessed Resurrection. Whatever was truly formidable or terrible in death is taken away by the death of Christ. That which was most formidable in death was this, that it was a part of the Curse, that it was the effect of Divine wrath. Now Christ having suffered the whole of God's wrath for us, death is not inflicted upon Believers as the effect of God's wrath, nay it is so far from being sent to a Believer in wrath, that it is sent in mercy to him, and death is an introduction unto a Believers happiness. All things are yours, things present, things to come, life is yours, and death is yours, 1 Cor. 3.21, 22. Blessed are the dead that dye in the Lord, Rev. 14. Death is an introduction to the Saints unto their perfect and complete happiness: the Saints happiness is inchoate and begun in this life, when they are first brought into the Kingdom of Grace, and their happiness is complete and consummate in the next life, when they are by death ushered into the Kingdom of Glory.  
Consid. 11 The love of Christ in his sufferings appears in this, That he came into our nature, and became man on purpose that he might suffer for us. One of the principal ends of the Incarnation of the Son of God was, that he might suffer and die for men. This is intimated by the Apostle, Heb. 2.14. For as much as the children are made partakers of flesh and blood, he also himself took part of the same, that through death he might destroy him that had the power of death, that is the devil. It is as much as if he had said, Had he not partaken of our nature, he could not have suffered for us; as he was the Son of God, and possessed of the Divine nature, so he was not capable of suffering; but therefore did he take on him our nature, and became the Son of man, that he might be in a capacity to suffer for men. O what overcoming love was this! that the Son of God did therefore take upon him our nature, that he might be in a capacity to suffer for men: had he always abode in the form of God only, it had not been possible for him to suffer; but therefore would he take upon him part of our passable and mortal flesh, that so he might be in a capacity to suffer and die for us.  
Consid. 12 The love of Christ in his suffering may be seen in this, Because so great benefits accrue and come to us by the sufferings of Christ. Christ by the merit of his sufferings hath purchased and procured the greatest blessings for us. To instance in a few briefly.  
1. Christ by his sufferings hath purchased for us the forgiveness of sins, Eph. 1.14. In whom we have redemption through his blood, even the forgiveness of sins.  
2. Christ by his sufferings hath purchased for us peace and reconciliation with God, Eph. 2.16. That he might reconcile us to God by the cross. Col. 1.21. You that were sometimes alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his flesh through death.  
3. Eternal life itself is the purchase of Christ's sufferings, Rom. 6. ult. The wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord, that is, through the merit of Jesus Christ our Lord; so that eternal life is the merit of Christ's death. We have another clear Text to confirm this, Heb. 9.15. For this cause he is the Mediator of the new Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance. The eternal inheritance, the inheritance which all the Elect are brought unto in Heaven, is purchased by the death of Christ; for so the Apostle expresseth it, That by means of death those that are called might have the promise of eternal inheritance. Hence is it, that Heaven is called a purchased possession, Eph. 1.14. Until the redemption of the purchased possession, the Glory of Heaven is called a purchased possession. Now in every purchase there must be a price, there can be no purchase without a price: the price therefore that was laid down for us, that we might obtain eternal life, was the price of Christ's blood, the death of Christ, as appears from the former Scriptures.  
4. The Spirit of God, and all that grace whereby we are enabled to believe and obey; and in general, whatever blessings are comprehended in the Covenant of Grace, these are all the purchase of the death of Christ. This is apparent from those words of our Saviour in the institution of the Supper, This cup is the new Testament in my blood: as much as if he should say, All the mercies, all the blessings of the new Covenant are the purchase of my blood, and the Covenant itself is ratified and confirmed by my blood. Now in the Covenant of Grace there are many great things promised in it: the Lord promiseth to forgive the sins of his people, he promiseth that he will put his Law in their minds, and write it in their hearts; he promiseth that he will give his Spirit to them, and the like: all these blessings are purchased and procured by the death of Christ; great therefore must the love of Christ be in giving himself to suffer and die for his people, since by the death of Christ such great and admirable privileges are purchased for them. The Covenant of Grace is the greatest Charter of all our spiritual Privileges; whatever Privileges belong to a Believer, they are contained within the compass of the Covenant. Now the Covenant itself is founded in the blood of the Mediator of the Covenant. How precious then is that blood that purchased such great things for us? And how great was the love of Christ that shed his blood to obtain such things for us?  
Use. If the love of Christ be so great in his sufferings, let us be exhorted from hence to meditate much on the sufferings of Christ. O it were well for us, if we could take many a turn at the Cross of Christ, and by the eye of faith see and behold what it was that the Son of God suffered in our nature for us. There may we see him suffering dereliction, undergoing the deprivation of the sense and comfort of God's love: there may we see him bear the whole Curse, suffering the wrath of God, yea the very pains and torments of Hell for us. We ought to contemplate these things, and by faith to realize the sufferings of Christ, and the greatness of his love to us in his sufferings. We ought not to look upon the sufferings of Christ as a story, but to see what he suffered was for our sakes and out of love to us, and the desire of our salvation. Now the more we meditate upon the sufferings of Christ, there are two things that will follow thereupon.  
1. The more we meditate upon the sufferings of Christ, the more shall we understand what those heights and depths, and lengths and breadths of the love of Christ are, which the Apostle speaks of. The Apostle speaks of infinite dimensions in the love of Christ, and the more we study the sufferings of Christ, the more shall we see what those heights and depths, and lengths and breadths of Christ's love are. O what immense love was this, that the Son of God should come from Heaven to Earth to suffer and die for men! God might have glorified himself, although man had never been saved. A manifest proof of this we have in the Angels: the Angels that fell were never recovered out of their sin and misery, and yet God is glorified upon them; and if fallen man had never been recovered, God might have glorified himself upon men in their condemnation and destruction, as he is now glorifying himself upon the fallen Angels. Now this was the abundant love of God to man, that God did not only will man's salvation, but that so great a person as the Son of God and God, should come from Heaven to Earth to save and die for man. O let us stand and wonder at this love: the more we soak our hearts in the meditation of these things, that the Son of God and God should come into the nature of man for this very end, to suffer such things for man, that man might be saved, the more shall we be taken up in the admiration of this love.  
2. The more we meditate on Christ's sufferings, and of the end which Christ had in his sufferings, that he suffered such and such things for us, the more shall we be confirmed in the belief and assurance of our own salvation. Christ did not suffer in vain, he did not shed his blood in vain. If Christ did indeed suffer the pains of Hell, that is a certain sign that God hath no mind that such as believe in Christ shall suffer those pains. The sufferings of Christ are a clear miroir to show us what we are delivered from. What Christ hath suffered we shall not suffer, for God will not punish sin twice. If God hath inflicted the full punishment of our sins upon the person of our Head, he will not lay the punishment of sin upon us too. God indeed may correct his children in a way of fatherly discipline, but he will not lay the punishment of sin upon them in a way of vindictive Justice: and the reason is, because God hath already punished their sins in the person of their Head: Christ their Head and Surety hath born the full punishment of their sins for them. This is the force of the Apostles argument, Rom. 8.33, 34. Who shall lay any thing to the charge of Gods elect? It is God that justifieth: Who is he that condemneth? It is Christ that died. As much as if he had said, If Christ hath died, we shall not they: if we be Believers, who shall condemn? It is Christ that died, that is, if Christ hath died, we shall not die eternally; if the Law hath had its full power and strength upon Christ, if the Law hath put Christ to death, if it hath executed the Curse upon Christ to the uttermost, than it hath no more to execute upon a Believer as a part of the Curse; for Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3.13. Therefore the consideration of what Christ hath suffered for us may be as food to our faith. Hath Christ indeed suffered such things, as we have heard of in the Doctrine of Satisfaction, than we shall never suffer them. Hath Christ suffered dereliction, hath he been forsaken of God, and that as our Surety, then will God never forsake us for ever. God may hid his face from us for a moment, but he will not forsake us for ever. Hath Christ born the wrath of God, then shall we never bear it. O  the sense of guilt and the fear of God's wrath oppress our consciences, and lie heavy upon us, the best course we can take is to dip our consciences in the wounds and blood of Christ, as Luther's expression is; and the realizing by faith what Christ hath suffered, will be the best balm to cure a wounded conscience: for if the sufferings of Christ were real, than first there is real satisfaction made; and if there was real satisfaction made, then is God really pacified and really atoned; and if God be really satisfied, why then should we doubt and call in question his love any more? Only our great concernment is, to secure our part in Christ, and to secure our interest in his sufferings; till Christ himself be ours, we can lay no claim to the benefits of his sufferings, 1 Joh. 5.12. He that hath the Son hath life. We must first have the Son himself, before we can have life by the Son. Our first work therefore is to make sure our interest in the Son himself.  
Let me now in a few words close up the whole Doctrine concerning the Sufferings of Christ and the work of his Satisfaction. We have heard much concerning the preciousness of Christ's sufferings, and that ample and full satisfaction that he hath made by his sufferings. All that we have heard concerning the sufferings of Christ and the work of his satisfaction will signify nothing to us, will nothing at all avail us as to our salvation, unless we get an interest in that great and blessed Person who hath done and suffered all these things. That which must make the sufferings of Christ and his satisfaction available unto us, is to know that Christ hath suffered as our Head, that he hath suffered in our room and in our stead. Now we cannot know that Christ hath suffered as our Head and as our Representative, unless we first choose him for our Head, and pitch our faith upon his Person. It is the Person of the Son of God who hath done and suffered all that in our nature which is necessary to be done and suffered for our salvation: therefore as ever we expect benefit by what Christ hath done and suffered in our nature, we must first direct the eye of our faith to that great person who hath taken up our nature, and done and suffered such things in it, Joh. 6.40. This is the will of him that sent me, that every one which seethe the Son and believeth on him, may have everlasting life. We must first by the eye of faith see that great Person, the Son of God come down into our nature, and doing and suffering such things in it for the accomplishment of our salvation, and then we must close with this Person, and embrace him with both the arms of our faith. It is the Election of Christ's Person that gives us union with him. Now we having chosen Christ to be our Head, we ought to contemplate what was done by him in our nature, and to have all our expectation of salvation from what was wrought by him in it; thus shall we have communion in the obedience, death, sufferings, and satisfaction of Christ, and what Christ our Head hath done and suffered in our nature (he dwelling in our hearts by faith) shall be accounted as if we had done it.  
The end of the twentieth Sermon.   
FINIS.