of Ransom to God We are not delivered from this bondage by prayer or intreaty nor by strong hand or meer force nor yet by the sole condescension and pity of the injured party without seeking reparation of the wrong done but by the payment of a sufficient price and just satisfaction to provoked Justice This Price was not payed indeed to Satan who detaineth souls in slavery as a rigid usurping Tyrant or merciless Gaoler from him indeed we are delivered by force but the price was paid to God Man had not sinned against Satan but against God to whom it belongeth to condemn or absolve And God being satisfied Satan hath no power over us but is put out of office As the Executioner hath nothing to do when the Judge and Law is satisfied Now that Redemption implyeth the paying of a price is clear because the word importeth it and the Scripture often uses this Metaphor Matth. 20.28 The son of man came not to be ministred unto but to minister and to give his life a ransom for many 1 Tim. 2 6. Who gave himself a ransom for all to be testified in due time Redemption in the general is a recovery out of our lost estate God could have saved men by the Grace of Confirmation but he chose rather by the Grace of Redemption This recovery was not by a forcible rescue but by a Ransom Christ in recovering his people out of their lost estate is sometimes set forth as a Lamb sometimes as a Lion In dealing with God we consider him as the Lamb slain Rev. 5.5 6. In dealing with Satan and the Enemies of our salvation he doth as a Lion recover the Prey But why was a Ransom necessary Because God had made a former Covenant which was not to be quit and wholly made void but upon valuable consideration least his Justice Wisdom Holiness Veracity Authority should fall to the ground 1. The Honour of his governing Justice was to be secured and freed from any blemish that the awe of God might be kept up in the World Rom. 3.5 6. And Gen. 18.25 That be far from thee to do after this manner to slay the righteous with the wicked and that the righteous should be as the wicked that be far from thee shall not the judge of all the earth do right If God should absolutely pardon without satisfaction equivalent for the wrong done how should God else be known and reverenced as the Just and Holy Governour of the World Therefore Rom. 3.25 26. 't 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 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 which believeth in Iesus 2. His Wisdom The Law was not given by God in jest but in the greatest earnest that ever Law was given Now if the Law should be recalled without any more ado the Law-giver would run the hazard of Levity Mutability and Imprudence in constituting so solemne a Transaction to no purpose Paul was troubled when forced to retract his Word 2 Cor. 1.17 18. that his word should be yea to day and nay to Morrow Therefore when God had said Thus I will govern the World he was not to part with the Law upon light Termes 3. His Holy Nature would not permit it There needed some way to be found out to signifie his purest Holiness his hatred and detestation of sin and that it should not be pardoned without some markes of his displeasure His soul hates the wicked and the righteous God loveth Righteousness Psal. 11.6 4. His Authority It would be a derogation from the Authority of his Law if it might be broken and there be no more ado about it Now that all the World might know that it is a dangerous thing to transgress his Laws and might hear and fear and do no more presumptuously God appointed this course that the penalty of his Law should be executed upon our surety when he undertook our Reconciliation with God Gal. 4.4 5. The Veracity and Truth of God It bindeth the Truth of God which sinners are apt to question Gen. 3.5 Hath God said And Deut. 29.19 20. We look upon the Threatnings of the Law as a vain Scare-crow therefore for the Terror and warning of sinners for the future God would not release his Wrath nor release us from the power of Sin and Satan which was the consequent of it without a price and valuable compensation Thirdly None was sit to give this ransom but Jesus Christ who was God man he was man to undertake it in our name and God to perform it in his own strength a man that he might be made under the Law and humbled even to the death of the Cross for our sakes and all this was elevated beyond the worth of created actions and sufferings by the divine nature which was in him which perfumed his humanity and all done by it and in it This put the stamp upon the mettal and made it current Coin imposed an infinite value upon his finite obedience and sufferings By taking humane Nature a price was put into his hands to lay down for us Heb. 10.15 and His divine Nature made it sufficient and responsible for it was the Blood of God Acts 20.28 Feed the Church of God which he hath purchased with his own Blood And Heb. 9.13 For if the Blood of Bulls and Goats and the ashes of an Heifer sprinkling the unclean sanctifyeth to the purifying of the Flesh how much more shall the Blood of Christ who through the spirit offered himself without spot to God purge your Conscience from dead works to serve the Living God It was that Flesh and Blood which was assumed into the unity of his person as a slip or branch grafted into a stock is the branch of the stock and the fruit of it is the fruit of the stock A naked Creature without this Union could not have satisfied the Justice of God for us This made his blood a precious blood and his obedience a precious obedience In short God-man the Son of God and the Son of Adam was he that Redeemed us So in short there were different parties to be dealt with before the fruit of Redemption could be obtained God Satan Man God was an Enemy that could not be overcome but must be reconciled Satan was a usurper and was to be vanquished with a strong hand Man was unable and unwilling to look after the fruits of Redemption and our obstinacy and unbelief could onely be overcome by the Spirit of Christ. Fourthly Nothing performed by Christ could be a sufficient ransom for this end unless he had crowned all his other actions and sufferings by laying down his life and undergoing a bloody and violent death This was the compleating and crowning act Partly to answer the Types of the Law wherein no Remission
we say the same of a King indeed we mean he behaveth himself King-like that is becoming the Majesty of his High calling So we beheld his glory as c. that is such a glory as was sutable and becoming Gods only Son So Christ was angry with his Disciples because they were too importunate to see the Father though they saw him ordinarily conversing with him Iohn 14.7 If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him The Fâ—ther is no otherwise to be known but as he hath revealed himself in Christ and having seen and known Christ who was his Image they might both see and know him and when Philip saith shew us the Father and it sufficeth us this will convince us all without farther argument Christ answereth verse 9. He that hath seen me hath seen the Father They might see the Fathers infinite power acting in him his wisedom teaching by him his goodness in the whole strain of his life so that in Christ becoming Man God doth in and by him represent all his own Attributes and Properties his Wisdom Goodness and Power 2. In his Word where God is revealed to us savingly so as we may be brought into Communion with him so it is said least the light of the glorious Gospel of Christ who is the Image of God should shine unto them 2 Cor. 4.4 As God shineth forth in Christ so doth Christ shine forth in the Gospel there we have the Record of his Doctrine Miracles and the end for which he came into the World and this is the great instrument by which the virtue and power of God is conveyed to us for the changing of our hearts and lives 2 Cor. 3.18 ' Beholding the glory of the Lord as in a glass we are changed into his Image and likeness from glory to glory Some sight of God we must have or else we cannot be like him the knowledge or sight of God with mortal or bodily eyes is impossible the external manifestations and representations in the creature is imperfect and sufficeth rather for Conviction then Coversion or to leave us without excuse then to save the soul Rom. 12.1 they have not the excuse of faultless ignorance To know him in the Law or Covenant of works doth but work wrath Rom. 4.15 or revive in us a stinging sense of our hopeless condition To know him in Person or to see his glorious works or hear his glorious words was a priviledge vouchsafed but to few and to many that made no good use of it therefore there is onely reserved his Word to bring us into Communion with God Or the glass of the Gospel to represent the glory of the Lord that we may be changed into his likeness from glory to glory There the knowledge of God is held out powerfully in order to our Salvation 3. His Works All which in their whole tenure and contexture shewed him to be God man If at any time there appeared any evidence of humane weakness least the World should be offended and stumble thereat he did at the same time give out some notable demonstrations of his divine power when he lay in a manger at his birth a Star appeared and Angels proclaimed his birth to the Shepherds When he was swadled as an Infant the Wise men came and Worshipped him When he was in danger of suffering Shipwrack he commanded the Winds and the Waves and they obeyed him When he was tempted by Satan he was Ministred unto by Angels Matth. 4.11 When they demanded Tribute for the Temple a Fish brought it to him Matth. 17.26 When he was deceived in the Fig-tree which was an infirmity of humane ignorance he suddainly blasted it discovering the glory of a divine power When he hanged dying on the Cross the Rocks were rent the Graves opened the Sun darkned and all nature put into a rout Though he humbled himself to purchase our Mercies yet he assured our Faith by some emissions and breakings forth of his divine power Well then though it be our duty to seek and find out Gods track and foot print in the whole Creation and to observe the impressions of his Wisedom Goodness and Power in all the Saints especially this is our duty to admire his Image in Jesus Christ for his humanity the perfections of the Godhead shine forth in the highest lustre What ever perfection we conceive to be in his Person Word or Works the same may we conclude to be in the Father also Did the Winds and Seas obey Christ The whole Creation is at the beck of God did Christ shew himself to be the wisdom goodness and power of God surely God is infinitely Wise Was Christ Holy and undefiled surely so is God light in whom is no darkness at all Was Christ Loving Pityful and Compassionate not abhorring the most vile and miserable whether in Soul or Body that came to him for relief surely God is Love and he will not be strange to those that seek him in Christ. 3. How he differeth from other persons For the Saints also are made after the Image of God Col. 3.10 And have put on the New Man which is renewed in knowledge after the Image of him that created him Eph. 4.24 And that ye put on the New man which after God is created in Righteousness and true Holiness I answer There is a great difference between the Image of God in Man and the Image of God in Christ. 1. Man resembleth God but imperfectly Man was made and is new made after the Image of God but with much abatement of this high perfection which is in Christ for he hath all the substantial perfection which his Father hath In other Creatures there is some resemblance but no equality other Creatures are made like God but he is begotten like God 2. It is derivative from Christ God would recover man out of his lapsed estate by setting up a pattern of Holiness in our Nature Rom. 8.29 Whom he did foreknow he also did predestinate to be conformed to the Image of his Son that he might be the first-born among many Brethren None was fit to restore this Image of God that was lost but God Incarnate for thereby the glory of God was again visible in our Nature God is a pure Spirit and we are Creatures that have indeed an immortal Soul but it dwelleth in Flesh therefore to make us like God the Word was made flesh that he might represent the perfections of God to us and commend holiness by his own example Secondly The next thing ascribed to Christ is that he is the first born of every Creature that is born of God before any Creature had a being or begotten of the Father of his own proper Essence and equal with him before any thing was created and brought forth out of nothing But here the Adversaries of the Eternal Godhead of Christ triumph and say the first born of the Creatures is a
Redeemer when the good Angels are so ready to attend him at his beck and command and that in the meanest services and ministries Shall poor worms make bold with his Laws slight his doctrine despise his benefits Heb. 2.2 3. If the word spoken by angels was stedfast and every transgression and disobedience received a just recompense of reward how shall we escape if we neglect so great salvation 4. And lastly to make us more reverend in our approaches to him for he sits in the Assembly of the Gods the holy Angels are round about him Psal. 138.1 Before the Gods will I sing praise to thee That is in the presence of the holy Angels 1 Cor. 10.10 Eccl. 5.6 Suffer not thy mouth to cause thy flesh to sin neither say thou before the angel that it was an Error The Angels in heaven observe our behaviour in Gods worship what vowes we make to God what promises of obedience But above all there is our glorious Redeemer himself Heb. 12.28 29. with what reverence and godly fear should we approach his Holy Presence II. Use. Is to quicken us to Thankfulness for our Redemption that our Creator is our Redeemer None of the Angels did humble himself as Christ did do to do so great a piece of service and yet he is far above them There is a congruity in it that we should be restored by him by whom we were made but he made the Angels as well as men but he did not restore them No they were not so much as in a condition of forbearance and respite he assumed not their nature he created all things but he redeemed mankind His delights were with the sons of men he assumed our nature and for a while was made a little lower then the Angels Heb. 2.9 We cannot sufficiently bless God for the Honour done to our Nature in the person of Christ for it is God incarnate that is made head of Angels Principalities and Powers God in our nature whom all the Angels are called upon to adore and worship The devil sought to dishonour God as if he were envious of mans happiness Gen. 3.8 God doth know that in the day that ye â—at thereof ye shall be aâ— Gods And he fought to depress the nature of man which in innocency stood so near to God now that his humane nature should be set so far above the Evangelical in the person of Christ and be admitted to dwell with God in a personal Union this calleth for our highest love and thankfulness III. Use. Is an encouragement to come to Christ for sanctifying and renewing Grace I have three Arguments 1. The Person to whom we come To whom should we come but to our Creator God infinitely Good Wise and Powerful The creation sheweth him good and whatever is good in the Creatures is wholly derived from his goodness It is but like the odour of the sweet Ointments or the perfume that he leaveth behind him where he hath been Iam. 1.19 He is infinitely wise when he created and setled the World He did not jumble things in a Chaos and confusion but setled them in a most perfect order and proportion Which may be seen not only in the Fabrick of the World but in the disposition of the parts of Mans Body yea or in any Gnat or Fly Now cannot he put our disordered souls in frame again If the Fear of God be true Wisdom to whom should we seek for it but from the Wise God His Infinite Power is seen also in the Creation in raising all things out of nothing And if a Divine Power be necessary to our Conversion to whom should we go but to him who calleth the things that are not as though they were Rom. 4.17 According as his divine power hath given unto us all things that pertain unto life and godliness 2 Pet. 1.7 2. From the work it self which is a new Creation which carrieth much resemblance with the old Eph. 2.10 For we are his workmanship created in Christ Iesus unto good works 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. It is such an effect as comes from a Being of Infinite Power Wisdom and Goodness that man may be in a capacity to love please and serve God What was lost in Adam can onely be recovered by Christ. 3. From the relation of the Party that seeketh it Psal. 119.73 Thine hands have made me and fashioned me give me understanding that I may learn thy commandments We go to him as his own Creatures This plea hath great force because of Gods goodness to all his Creatures Not onely the Angels but every worm and fly had their being from Christ there is a great variety of living things in the World but they are all fed from the common fountain therefore we may comfortably come to him for life and quickning Ioh. 1.4 We need not be discouraged by our baseness and vileness for the basest worm had what it hath from him 2. That Christ as Creator beareth such Affection to man as the work of his hands Is it good unto thee that thou shouldst despise the work of thy hands Iob 10.3 Artificers when they have made an excellent work are very chary of it and will not destroy it and break it in pieces Iob 14.15 Thou wilt have a desire to the work of thine hands As Creatures beg relief and help if you cannot plead the covenant of Abraham plead the covenant of Noah 3. God forsakes none of the faln creatures but those that forsake him first 2 Chron. 15.2 The Lord is with you while you be with him and if ye seek him he will be found of you but if ye forsake him he will forsake you 1 Chron. 28.9 If thou seek him he will be found of thee but if thou forsake â—im he will cast thee off for ever 4. Especially will Christ be good to man seeking after him for Grace that we may serve and obey him For he is no Pharaoh to require brick and give no straw Creating Grace layed the debt upon us and his redeeming Grace provideth the power and help that we may discharge it Now when we acknowledge the debt and confess our impotency to pay it and our willingness to return to our duty Will Christ fail us A consciencâ— of our duty is a great matter but a desire of grace to perform it is more Therefore come as creatures earnestly desiring to do their Creators will and to promote his Glory God will not refuse the soul that lyeth so submissively at his feet SERMON IV. COL 1.17 And he is before all things and by him all things consist THE Apostle had asserted the dignity of Christs Person by ascribing the work of Creation to him now the work of Conservation and Providence By the same divine power by which Christ made all things he doth
pastors and teachers for the perfecting of the saints for the work of the ministry for the edifying of the body of Christ. Mark there he doth not describe all the Officers for the Deacon is not mentioned but onely such as labour in the Word and Sacraments and observe he mentioneth ordinary and extraordinary Apostles to write Scripture Prophets to attest it Pastors and Teachers to explain and apply it And mark Christ gave some it is his Prerogative as Head of the Church to appoint the several sorts of offices and officers He gave them at first and will raise up some still according as the exigence of the times requireth it The end why to perfect the saints that is to help them on to their final perfection and for the work of the ministry All Offices under Christ are a ministry not a power and imply Service not Lordship or Domination over the Flock of Christ. Lastly The great end is to prepare and fit men more and more to become true members of Christs mystical Body 4. To maintain and defend his people in the exercise of these things to preserve the verity of Doctrine and purity of Worship Alass many times where neither Worship nor Government is corrupted yet the Church may be in danger to be dissipated by the violence of persecutions Now therefore it is a part of Christs office as Head of the Church to maintain verity of Doctrine purity of Worship and a lawful order of Government for all which he hath plenty of Spirit The Papists think this cannot be without some universal visible head to supply Christs Office in his absence and so are like the Israelites Exod. 31.1 Make us Gods that shall go before us They would have a visible head that should supply Christs room in his absence an external infallible Head but that is a vain conceit for since the Pope hath his residence in Rome and cannot perform these functions but by the intervention of ordaining Pastors why should it be more difficult for Christ in heaven to Govern the Church than for the Pope in Rome when he sitteth at the right hand of God till he hath made his â—oes his Footstool Is he less powerful to Govern the Church and to preserve and defend his People against the violence of those that would root out the memorial of Religion in the World Who is more powerful than Jesus Christ who hath all Judgement put into his hands 1 Iob. 4.4 2. In regard of influence So Christ is an head to the Church as he giveth us his Spirit That Spirit which gives Life to Believers is often called Christs Spirit Gal. 4.6 God hath sent forth the spirit of his son into your hearts It is purchased by his Merit Tit. 3.6 conveyed to us by his Power Ioh. 15.26 I will send the comforter from the father The communication is by his Ordinances The Word 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into the same Image from glory to glory even as by the spirit of the Lord. Sacraments 1 Cor. 12.13 For by one spirit are we all baptized into one body whether we be Iews or Gentiles whether we be bond or free and â—â—ve all been made to drink into one spirit To â—â—omote the Religion which he hath estâ—â—â—â—â—hed Ioh. 16.13 14. When the spirit 〈◊〉 â—ruth is come he will guide you into all trâ—◠〈◊〉 for he shall not speak of himself but whâ—◠〈◊〉 ever he shall hear that he shall speak And he will shew you things to come and he shall gloriâ—ie me for he shall receive of mine and shall shew it unto you He comes to us as his Members and by influence from him as in the natural body the animal spirits are from the head are by the members conveyed to all the parts of the body so Christ in this spiritual Union worketh in us a quickning Spirit Eph. 4.15 16. We grow up to him in all things which is the head even Christ From whom the whole body joyned together maketh increase c. The spirit is not given to any one Believer but derivatively from Christ to us First it is given to Christ as Mediatour and to us onely by virtue of our union with him He is in Christ as radically inherent but in us operatively to accomplish certain effects or he dwelleth in our Head by way of radication in us by way of influence and operation 2. According to what nature doth this office belong to Christ Divine or Humane I answer both for it belongeth to him as God incarnate 1. He must be man that there may be a conformity of nature between the head and the rest of the Members therefore Christ and the Church have one common nature between them he was man as we are men bone of our bone and flesh of our flesh Eph. 5.30 We read of a monstrous Image that was represented to Nebuchadnezzar in a dream where the head was Gold the breast and arms of Silver the belly and thighs of Brass and the Legs and feet part of Iron and part of Clay Dan. 2. All the parts of a different nature In every regular body there is a proportion and conformity so it is in the Mystical body of Christ because the brethren took part of flesh and blood he also took part of the same The Godhead which was at such a distance from us is brought down in the person of Christ in our nature that it might be nearer at hand and within the reach of our commerce and we might have more incouragement to expect pity and relief from him 2. God he also must be None was sit to be head of the Church but God whether you respect Government or Influence 1. For Government to attend all cases to hear all Prayers to supply all wants defend us against all Enemies to require an absolute and total submission to his Laws Ordinances and Institutions so as we may venture our Eternal Interests upon his Word Psal. 95.11 He is thy God worship thou him 2. For Influence none else hath power to convey the spirit and to become a vital principle to us for that is proper to God to have life in himself and to communicate it to others 1 Tim. 6.13 I charge thee in the sight of God who quickneth all things c. Whatever men may think of the life of Grace yet surely as to the life of Glory he is the onely life-making Spirit 1 Cor. 15.45 Now this honour is not given to the Angels much less is it due to any man nor can it be imagined by him for none can influence the heart of Man but God 3. The Reasons why this body must have such an Head 1. Every society must be under some Government without which they would soon dissolve and come to nothing Much more the Church which because of its manifold necessities and the high ends unto which it is designed more needs it than any other Society 2.
Possession both of body and soul the body is cleansed and sanctified by the spirit as well as the soul and therefore it is quickned by the Spirit Rom. 8.11 If the spirit of him that raised Iesus from the dead dwell in you he shall also quicken your mortal bodies by his spirit which dwelleth in you The Holy Ghost will not leave his Mansion or dwelling-place the dust of Believers belongs to them who were once his Temple So it is a pledge of the Resurrection Now therefore labour with your selves think often of it SERMON VII Col. 1.19 For it pleased the father that in him should all fulness dwell With Chap. 2.9 For in him dwelleth all the fulness of the Godhead bodily THese words are produced to prove that there is no defect in the Evangelical Doctrine and therefore there needeth no Addition to it from the Rudiments of men That there is no defect he proveth from the Author of it Jesus Christ who was not onely Man but God and beyond the Will of God we need not look If God will come from heaven to teach us the way thither surely his Teaching is sufficient his doctrine containeth all things necessary to salvation This is the Argument of these words For in him dwelleth all the fulness of the Godhead bodily In which words observe three things First The House In Him Secondly The Inhabitant All the fulness of the Godhead Thirdly The manner of dwelling in the Word Bodily First The House or place of Residence in Him In the Man Christ Jesus or in that Humane Nature in which he carried on the business of our Salvation As despicable and abject as it was in the eyes of men yet it was the temple and seat of the Godhead Secondly The Inhabitant The fulness of the Godhead Not a portion of God onely or his Gifts and Graces as we are made partakers of the Divine Nature 1 Pet. 1.4 but the whole Godhead Thirdly the Manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily The word may relate 1. To the shadows and figures of the Law and so it signifieth Essentially Substantially God dwelt in the Tabernacle Temple or Ark of the Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the figures of his Presence In Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily As his Humane Nature was the true Tabernacle or Temple in which he residâ—th Christ calls his Humane Nature a Temple Ioh. 2.19 Or else 2. With respect to the intimacy and closeness of the Union so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred personally For body is often put for a person the two Natures were so united in him that he is one Christ. Doctrine That Iesus Christ is True God and True Man in one Person I shall prove the Point I. By Testimonies of Scripture II. By Types III. By Reasons taken from Christs Office I. By Testimonies of Scriptures I shall pass by those that speak of the reality of either nature apart and onely alledge those that speak of both together Now these do either belong to the Old Testament or the New I begin with the former the Tâ—stimonies of the old Testament because this union of the two Natures in the Person of Christ is indeed a Mystery but such as was foretold long before it came to pass and many of the places wherein it was foretold were so understood by the ancient Iews The controversie between them and Christians was not whether the Messiah were to be both God and man they agreed in that but whether this was fulfilled or might be applied to Jesus of Nazareth But the latâ—er Iews finding themselves not able to stand to the issue of that plea say that we attribute many things to Jesus of Nazareth which were not foretold of the Messiah to come as namely that he should be God-man in one person Therefore 't is necessary that this should be proved that the old Testament aboundeth with predictions of this kind Let us begin with the first Promise touching the Messiah which was made to Adam after his Fall for the restoring of Mankind Gen. 3.15 The seed of the woman should bruise the serpents Head That is to say one of her seed to be born in Time should conquer the Devil Death and Sin Now when he is called the seed of the woman 't is apparent he must be Man and made of a woman And when 't is said that he shall break the serpents head who can do this but onely God 'T is a work of Divine Omnipoâ—â—ncy for Satan hath much more power than any bare man Therefore 't is said Rom. 16.20 The God of peace shall bruise Satan under your feet shortly Come we next to the Promise made to Abraham Gen. 12.3 In thee shall all the families of the earth be blessed In thee that is in thy seed as it is often explained Gen. 22.18 In thy seed shall all the nations of the earth be blessed This seed was Christ the Messiah to come Now he was to be God-man He was to be Man for he is the seed of Abraham God because that blessedness is remission of sins or Justification For 't is said Gal. 3.8 The Scripture fore-seeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying In thee shall all nations of the earth be blessed Regeneration and the Renovation of our natures is also included in it as a part of this blessing Acts 3.25 26. Ye are children of the prophets and of the covenant which God made with our fathers saying unto Abraham in thy seed shall all the kindreds of the earth be blessed Therefore unto you first God having raised up his son Iesus sent him to bless you in turning away every one of you from his iniquities There is also Redemption from the curse of the Law and the gift of Eternal Life included in it Now all these are works proper to God alone Let us come to the Promise made to David 2 Sam. 7.12 13. I will set up thy seed after thee and I will establish the throne of thy kingdom for ever 'T is spoken in the Type of Solomon but in the Mystery of Christ who is true Man as Davids seed and true God for his Kingdom is everlasting And so David interpreteth it Psal. 45.6 Thy throne O God is for ever and ever The Kingdom of the Messiah is never to have an end And the Apostle affirmeth expresly that those words are spoken to Christ the son of God Heb. 1.7 Let me next alledge Iobs confession of Faith which was very Ancient Iob 19.25 26. I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet in my flesh I shall see God His Redeemer was true Man as appeareth by his Title Goel and because he shall stand on the Earth and be seen by his bodily eyes True God for he calleth him so I shall see God Go we on in the
Scriptures Isa. 4.2 Christ is prophesied of In that day the branch of the Lord shall be beautiful and glorious and the fruit of the earth shall be excellent and comely When he is called the Branch of the Lord his Godhead is signified when he is called the fruit of the earth his Manhood So again Isâ— 7.14 A virgin shall conceive and bear a son and thou shalt call his name Immâ—â—uel That is to say God with us which can agree to none but to hiâ— that is God and Man So that this Mystery of God Incarnate was not hid from the Church of the Old Testament for his very Name did import God with us or God in our Nature reconciling us to himself So Isa. 9.6 To us a child is born to us a son is given and the government shall be upon his shoulders and his name shall be called The wonderful Counseller the mighty God the everlasting father the prince of peace Who can interpret these speeches and Aâ—â—ributes but of one who is God-Man How could he else be a child and yet the Everlasting Father born of a Virgin and yet the Mighty God So Isa. 11.1 with the 4th Verse A rod out of the Sâ—em of Iesse and a branch out of his roots Therefore Man And verse 4. He shall smiâ—e the earth with the rod of his mouth and with the breath of his lips shall be slay the wicked Therefore God So Isa. 53.8 He shall be taken from prison and judgement therefore Man yet who shall declare his generation therefore God So Ier. 23.5 6. A branch raised unto David from his deaâ— stock therefore Man yet the Lord or Iehovah our righteousness therefore God Shall I urge that speech whereby Jesus did silence divers of the Learned Pharisees Psal. 110.1 The Lord said to my Lord sit thou on my right hand until I make thy foes thy footstool He was born in the mean Estate of humane Flesh and King Davids seed and yet Davids Lord which he could not be if he were not God himself the King of Kings and Lord of Lords Well then he was Davids Son as Man but Davids Lord as he was God And so do many of the Ancient Iewish Rabbins interpret this place So again Micah 5.2 Thou Bethlehem Sphratah Though thou â—e little among the thousands of Iudah yet out of thee shall he come forth unto me that is to be ruler in Israel whose goings forth have been from old from everlasting He is born in Bethlehem yet his goings forth are from everlasting He came out of Bethlehem and therefore Man his goings forth are from everlasting and therefore God So Zech. 12.10 I will pour out the spirit of grace and supplication and they shall look upon me whom they have pierced He is God because he giveth the spirit of grace Man because he is pierced or crucified So Zech. 13.7 Against the man my fellow A man he was but Gods companion his only begotten son and co-essential with himself and so God Secondly Come we now to the New Testament in which this mystery is more plainly and fully demonstrated There often the son of Man is plainly asserted to be also the Son of God Thomas calleth him his Lord his God Ioh. 20.28 We are told that the word was made flesh Ioh. 1.14 That God purchased the Church with his own blood Acts 20.28 which can be understood of no other but Christ by whose blood we are redeemed and who being Incarnate hath blood to shed for us But God as a pure Spirit hath not flesh and blood and bones as we have So Rom. 1.3 4. Iesus Christ was made of the seed of David according to the flesh but declared to be the son of God with power according to the spirit of holiness c. In respect of his Divine subsistence he was begotten not made in regard of his humane Nature made not begotten True Man as David was and True God as the Spirit and Divine Nature is Again Rom. 9.5 Whose are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Than which nothing can be said more express as to that nature which is most apt to be questioned for surely he that is God over all cannot be said to be a mere Creature The Jews confessed him to be Man and one of their blood and Paul asserteth him to be God over all They accounted him to be accursed and Paul asserteth him to be blessed for ever They thought him inferiour to the Patriarchs of whom he descended and Paul over all so that no word is used in vain and when he saith according to the flesh he insinuateth another Nature in him to be considered by us The next place is 1 Cor. 2.8 They Crucified the Lord of Glory He was Crucified there his humane nature is acknowledged but in respect of the Divine nature he is called the Lord of Glory as in the 24th Psalm The Lord or King of Glory is Iehovah Sabaoth The Lord of Hosts Go we farther Phil. 2.6 7. Who being in the form of God thought it not robbery to be equal with Gon but made himself of no reputation and took upon him the form of a Servant and was made in the likeness of men By the form of God is meant not only the divine Majesty and Glory but also the divine essence it self for without it there can be no true divine Majesty and Glory Now this he kept hidden under his humane nature letting onely some small Rayes sometimes to shine forth in his Miracles but that which was most sensible and conspicuous in him was a true humane Nature in a low and contemptible estate Again 1 Tim. 3.16 Great is the Mystery of Godliness God manifested in our Flesh. That is the Eternal Son of God became Man and assumed the humane nature into the unity of his person Once more 1 Pet. 3.18 He was put to death in the flesh but quickned in the spirit That is dyed according to his humane nature but by his divine nature raised from the Dead 't is not meant of his soul quickned signifies not one remaining alive but made alive that power belongeth to God Secondly By Types Those that come to hand are these 1. Melchisedec Gen. 14.18 Melchisedec King of Salem brought forth bread and wine to Abraham Which Type is interpreted by the Apostle Heb. 7.2 3. First being by interpretation King of Righteousness and after that also King of peace Without Father and without Mother having neither beginning of dayes nor end of Life but made like unto the Son of God abideth a priest continually What Melchisedec was is needless to dispute The Apostle considereth him only as he is represented in the story of Moses who maketh no mention of his Father or Mother Birth or Death Certainly he was a very Man but as he standeth in Scripture there is no mention of Father or Mother beginning or end what he was or of whom
he came So is Christ as God without Mother as Man without Father As God without beginning as God Man without ending of Life 2. Another Type of him was Iacobs Ladder The top of which reached Heaven and the bottom reached Earth Gen. 28.12 And the Angels of God were ascending and descending upon it This Ladder represented Christ the Son of Man upon whom the Angels of God ascend and descend Iohn 1.51 The bottom which reached the earth represented Christs humane nature and conversing with Men The top which reached Heaven his heavenly and divine nature and in both his mediaation with God for Men Ascende per hominem per venies ad Deum Christ reaches to Heaven in his divine original to Earth in his Manhood and him the Angels serve By his dwelling in our nature this commerce between Earth and Heaven is brought about The third Type is the Fiery cloudy pillar Exod. 13.21 And the Lord went before them in the day in a pillar of a cloud and by night in a pillar of Fire to give them light to go by day and night this figured Christs guidance and protection of his Church travelling through this World to his heavenly rest The cloud signified his humanity the fire his divinity There were two different substances the fire and the cloud yet but one pillar So there are two different natures in Christ his divinity shining as fire his humanity darkning as a cloud yet but one Person That pillar departed not from them all the while they travelled in the Wilderness so while the Churches pilgrimage lasteth Christ will conduct us and comfort and shelter us by his presence His Mediatory conduct ceaseth not The fourth Type is the Tabernacle wherein God dwelt symbolically as in Christ bodily There God sat on the mercy seat which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 so Christ Rom. 3.25 A propitiation He there dwelt between the Cherubims and did exhibit himself graciously to his people as now he doth to us by Christ. The next shall be of the Scape Goat on the day of expiation Lev. 16.10 One Goat was to be slain the other kept alive The slain Goat signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Flesh or humane nature suffering the Live Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Immortal Deity or as the Apostle expresseth it 2 Cor. 13.4 That Christ was to be crucified through weakness yet to live by the power of God or as we heard before 1 Pet. 3.18 Put to death in the Flesh and quickned by the Spirit Because these two things could not be shadowed by any one Beast which the Priest having killed could not make alive again and it was not fit that God should work mirâ—cles about Types therefore he appointed â—wo that in the slain Beast his death might be represented in the Live Beast his immortality The like mystery was represented also in the two birds for the cleansing of the Leper Lev. 14.6 7. Thirdly I prove it by Reasons taken from his office which may be considered in the general And so it is expressed by one Word Mediator or in particular according to the several functions of it expressed by the terms of King Priest and Prophet or with respect to the persons that are to be considered and concerned in Christs Mediation 1. His Office considered in the General so he is called Iesus the Mediator of the New Testament Heb. 12.24 It was agreeable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a middle person of the same essence with both parties and that his operative Mediation should presuppose his substantial Mediation that being God Man in the same person he should make an atonement between God and Man Sin hath made such a breach and distance between us and God that it raiseth our fears and causeth backwardness to draw nigh unto him and so hindreth our love and confidence in him How can we depend upon one so far above us and out of the reach of our commerce therefore a Mediator is necessary one that will pity us and is more near and dear to God then we are One in whom God doth condescend to man and by whom Man may be encouraged to ascend to God now who is so fit for this as Jesus Christ God manifested in our flesh The two natures met together in his person and so God is nearer to Man then he was before 〈◊〉 the pure Deity for he is come down to us in our flesh and hath assumed it into the unity of his person and man is nearer to God for our nature dwelleth with him so closely united that we may have more familiar thoughts of God and a confidence that he will look after us and concern himself in our affairs and shew us his grace and savour for surely he will not hide himself from his own flesh Isa. 58.7 This wonderfully reconcileth the heart of Man to God and maketh our thoughts of him more comfortable and doth encourage us to free access to God 2. Come we now to the particular offices by which he performeth the work of a Mediator and they all shew the necessity of both natures these offices and functions are those of Prophet Priest and King 1. Our Mediator hath a Prophetical office belonging to his Administration that he may be made Wisdom to us and therefore he must be both God and Man God that he may not onely teach us outwardly as an ordinary Messenger or Minister but inwardly putting his Law into our minds and writing it upon our hearts Heb. 8.10 and 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the spirit of the living God not in Tables of stone but in the fleshly Tables of the heart Men may be the instruments but Christ is the Author of this Grace and therefore he must be God To convince mens understandings of their duty and to incline their hearts to perform it requireth no less then a divine power If such an infinite vertue be necessary to cure the blindness of the body how much more to cure the natural blindness and darkness of the mind And man he must also be for the great Prophet of the Church was to be raised up among his brethren like unto Moses Deut. 18.15 Till such an one came into the World they were to hear Moses but then they were to hearken to him he that was to come was to be a Lawgiver as Moses was but of a far more absolute and perfect Law a Lawgiver that must match and overmatch Moses every way He was to be a man as Moses was in respect of our infirmities such an one as Moses was whom the Lord had known face to face but of a far more divine nature and approved to the World by Miracles Signs and Wonders as Moses was Again 't was prophesied of him that as the great Prophet of the World he should be anointed that he might
arrogate what was proper to his Father Therefore as his disciples would have been tender of giving it to him so he would have refused this honour being so holy if it had not been his due But Christ reproved not but rather approved this Confession of Faith therefore it was right and sound Christ had said to him be not faithless but believing and then Thomas saith My Lord and my God And Iesus saith to him Thomas because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed There is no rebuke for ascribing too much to him 6. The conjunction of the Divine and Humane Nature is so necessary to all Christs functions and offices that less would not have been sufficient than to say My Lord my God The Functions and Offices of Christ are three to be a Prophet Priest and King 1. To be a Prophet Matth. 23.10 One is your master even Christ. Now to be our master and teacher 't is necessary that he should have the humane nature and divine conjoyned The humane nature that he might teach men by word of mouth familiarly and sweetly conversing with men and also by his Example for he perfectly teacheth that teacheth both wayes by word and deed And 't is a mighty condescension that God would come down and submit to the same Laws we are to live by His divine nature was also necessary that he might be the best of teachers for who is such a teacher as God and that he might teach us in the best way and that is when God taking the nature of man doth vouchsafe to men his familiar convâ—rse eating and drinking and walking with them offering himâ—â—â—f to be seen and heard by them As he of olâ— taught Abraham Gen. 18. accepting his entertainment nothing more profitable or honourable to men can be thought of In Christs prophetical Office four things are to be considered 1. What he Taught 2. How he Taught 3. By what Arguments he confirmed his Doctrine 4. How he received it from the Father 1. What he Taught Christ preached but chiefly himself He revealed and shewed forth God but by revealing and shewing forth himself Ioh. 14.9 He called men but to himself he commanded men to believe but in himself Ioh. 14.1 He promised eternal Life which he would give but to men believing in himself He offered Salvation to miserable sinners but to be had by himself He wrought a fear of Judgement to come but to be exercised by himself He offered remission of sins but to those that believed in himself He promised the Resurrection of the dead which he by his own Power and Authority would bring to pass Now who could do all this but God A meer man if faithful and holy would have turned off men from himself to God 2 Cor. 4.5 For we preach not our selves but Christ Iesus the Lord and our selves your servants for Iesus sake They designed no honour to themselves but onely to Christ they were loth to transfer any part of this glory to themselves so would Christ if he had not been God Therefore what should his disciples say but my Lord my God 2. How he Taught There is a twofold way of teaching one Humane by the mouth and sound of words striking the Ear the other Divine opening and affecting the Heart Christ used both wayes As the humane nature was necessary to the one so the divine to the other As the Organs of speaking cannot be without the humane nature so the other way of teaching cannot be without a Divine Power When the Disciples came to Christ Lord increase our Faith Luk. 17.5 he did not answer as Iacob did to Rachel when she said Give me children or I dye Am I in the place of God Christ after his Resurrection did not onely open the Scriptures as was said before but Luk. 24.45 He opened their understandings that they might understand the scriptures And he opened the heart of Lydia Acts 16.14 And poured the Holy Spirit on the Apostles on the day of Pentecost Acts 2. and by the same efficacy teacheth the Church wherever it is scattered 3. If you consider By what Arguments he confirm'd his Doctrine By many and the greatest Miracles not done by the power of another but his own and her required men to believe it Matth. 9.28 Believe ye that I am able to do this Whence had he the power to know the Thoughts of Men to cure all sorts of diseases in a moment to open the Eyes of the blind to raise the dead to dispossess Devils but from that Divine Nature which was in him Was it in his Body and Flesh then it was finite and in some sort Material Was it in his Soul Understanding Will or Phantasie or Sensitive Appetite how could it work on other mens bodies Therefore it was from his Divine Nature My Lord my God 4. How he received this Doctrine from the Father Did God ever speak to him or appear to him Is there any time or manner or speech noted by the Evangelists when God made this Revelation None at all If he were a mere Creature or nothing but a Man surely that should have been done He revealed the most intimate Counsels and Dâ—crees of God as perfectly knowing them but when or how they were revealed to him by his Father is not said which if he had been mere Man would have conduced to the Authority of his Message and Revelation But all this needed not he being a Divine Person of the same essence with his Father Therefore My Lord my God 2. His Priestly Office The Humane Nature was necessary for That for the reasons alledged by the Apoâ—â—le Hâ—b 2.14.17 And also the Divine Nature that there might be a Priest aâ— well as a Sacrifice There had been no Sacrifice iâ— he had not been Man and no Pâ—â—â—â—t if he had not been God to offer up himsâ—lf through the Eternal Spirit Heb. 9.14 The sacrifice must suffer the Priâ—â—t Act and besides he could not â—nter inâ—o the Hâ—â—venly Sanctuary to present himself bâ—forâ— God for us Heb. 9.24 Thâ—n â—he Hâ—â—venly Sanctuary and Tabernacle need 〈◊〉 to be made before he entred For as the Earthly Priest made the Earthly Tabernacle before he ministred in it so the True Priest was to make the Heavenly Tabernacle as the Author to the Hebrews saith in many places But to leave that the Priest was to expiate sins by the offering of a sacrifice instead of the sinner So Christ was to satisfie the Justice of God for sinners by his Mediatory sacrifice Now this he could not do unless he had been God as well as Man The Dignity of his Person did put a value upon his sufferings without this how shall we pacifie Conscience representing to us the evil of sin and the dreadfulness of Gods Wrath And the exact Justice of the Judge of all the World Rom. 3.25 26. especially when these apprehensions are awakened in us by the curse of
Creature one of the same kind I Answer if we grant this that they alledge they gain nothing for Christ had two Natures he was God Man as God he is the Creator not a Creature for the Apostle proveth that by him all things were made but as Man so he is indeed a Creature This double consideration must not be forgotten Rom 1.3 4. Our Lord Jesus Christ was made of the Seed of David according to the Flesh but declared to be the Son of God with power according to the Spirit therefore we must distinguish between Christ and Christ what he is according to the Spirit and what he is a according to the flesh 2. I answer That Metaphors must be taken in the sense in which they are intended now what is the Apostles intention in giving Christ the Appellation of the First-born Four things are implyed by this Metaphor 1. Identity of Nature 2. Likeness of Original 3. Antiquity 4. Dignity Nothing else can be insinuated into the mind of man by such a form of speech but Identity and sameness of nature between the brethren which is true as to Christs humanity Heb. 2.14 For â—smuch then as the children are partakers of Flesh and blood he also took part of the same or else sameness of stock which is true also foâ— the same reason Heb. 2.11 For both he that sanctifieth and they who are sunctified are all of one for which cause he is not ashamed to call them Brethren or priority of time for the first born is before all the rest or else dignity authority and preheminence Now which of these doth the Apostle intend the two last The preexistence of Christ before any thing was made as appeareth by this reason v. 16. For by him all things were made whether they be in heaven or in earth And also his Dignity and Authority above them as appeareth by the frequent use of the word For the first-born in Families had Authority over the rest When Iacob had got the Birth-right this was a part of Isaacs blessing Gen. 27.29 Let people serve thee and Nations bow down to thee be Lord over thy brethren and let thy mothers sons bow down to thee Soveraignty was implyed in the Birth-right so David is called the first-born of the Kings of the earth Psal. 19.27 as the most glorious amongst them So here nothing else is intended but that Christ is in time and dignity before all Creatures Thirdly Though Christ be called the firstborn of every Creature it doth not imply that he is to be reckoned as one of them or accounted a Creature It is true when he is said Rom. 8.29 That he is the first-born among many brethren it implyeth that he is head of the renewed estate that he and all new creatures are of the same kind allowing him the dignity of his rank and degree for God is his God and their God his Father and their Father but here it is not the first-born amongst the creatures but the first-born of every creature And for farther confirmation here is not Identity of Nature for he is not at all of the same nature with the Angels those Principalities and Thrones Dominions and Powers spoken of in the next verse nor issued of the same stock with any of them mark he is called the first-born not first created which must be understood of his divine nature and eternal Generation of the Father before all creatures The creatures are not begotten and born of God â—ut made by him so Christ is primogenitus that unigenitus the first-born that onely begotten In the following verse he is brought in not as a creature but the Creator of all things The first-born is not the cause of the rest of the Children Peter was the first-born yet may be a Brother to Iames and Iohn but not a Father to them Now all the rest of the creatures are created and produced by him he is not reckoned among them as one of them he is the Image of the invisible God 2d Why this Excellency of our Redeemer should be so deeply impressed upon our minds and hearts for many reasons 1. This is needful to shew his sufficiency to Redeem the world the party offended is God who is of infinite Majesty the favour to be purchased is the Everlasting fruition of God and the sentence to be reversed is the sentence of Everlasting punishment Therefore there needed some valuable satisfaction to be given to reconcile these things to our thoughts that we may be confident that we shall have Redemption by his blood even the Remission of sins there are three things that commend the value of Christs sacrifice the dignity of his Person the greatness of his sufferings and the merit of his obedience But the two latter without the former will little quiet the heart of scrupulous men His sufferings were great but temporary and finite the merit of his obedience much but how shall the virtue of it reach all the World And if he be but a meer creature he hath done what he ought to do I confess a fourth thing may be added Gods institution which availeth to the end for which God hath appointed it but the Scripture insists most on the first the dignity of his person which putteth a value on his sacrifice Act. 20 18. Heb. 9.13 14. at lest there is an intrinsick worth this answers all objections His sufferings were temporary and finite but it is the blood of God he hath offered up himself through the Eternal Spirit 2. To work upon our love that Christ may have the chief room in our hearts there is no such argument to work upon our love as that God over all blessed for ever should come to relieve man in such a condescending way 1 Iohn 3.16 Hereby we perceive the love which God hath to us in that he layed down his life for us that very person that dyed for us was God There was power discovered in the creation when God made us like himself out of the dust of the ground but love in our Redemption when he made himself like us The person that was to work out our deliverance was the Eternal Son of God That God that owes nothing to man and was so much offended by man and that stood in no need of man having infinite happiness and contentment in himself that he should come and dye for us hereby perceive we the love of God When we consider what Christ is we shall most admire what he hath done for us Thirdly That we may give Christ his due honour For God will have all men to honour the Son as they honour the Father Iohn 5.23 he being equal in power and glory the setting forth of his glory is a rent due to him from all creatures We are to praise him both in word and deed in mind and heart and practise which we can never do unless we understand the dignity of his person We are apt to have low thoughts of Christ
therefore we should often revive the considerations that may represent his worth and excellency Fourthly That we may place all hope of Salvation in him and may make use of him to the ends which he came to accomplish We can hardly consider the work of Redemption but some base thoughts arise in our minds nor entertain this mistery with due respects to the truth and greatness and admirableness of it whithout raising our thoughts to the consideration of the dignity of the person who is to accomplish it Heb. 3.1 Therefore brethren consider the Lord Iesus the great High Priest and Apostle of our profession Fifthly That we may the better understand two things 1. The Humiliation of the Son of God 2. The way how we may recover the lost Image of God 1. The humiliation of the Son of God certainly he that came to Redeem us was the brightness of his Fathers Glory and the express Image of this Person now how did he humble himself was he not still the Image of God in our nature yes but the divine glory and Majesty was hidden under the vail of our flesh little of it did appear and that only to those who narrowly did observe him the brightness of his glory did not conspicuously shine forth was this all no his dignity was lessened there was capitis diminutio the lessening of a mans estate or condition As of a man degraded from the Senatorian Order to the Degree of Knight thence to the Plebian Thus was the Eternal Son of God lessened less then God as Mediator Iohn 14.28 My Father is greater then I. As God incarnate he took an office designed to him by God and obeyed him in all things They were one in essence Iohn 10.30 yet with respect to his Office to save Souls he was lessened nay not only less than God but lesser than the Angels Heb. 2.7 He was made a little lower then the Angels Not born so but made so Man is inferiour to an Angel as a Man in the rank and order of beings the Angels dye not therefore his Incarnation and liableness to death is a great lessening of his dignity so not in respect of Office only but humane nature assumed 2. It sheweth us how the Image of God may be recovered If we be changed into the likeness of Christ for he is the Image of God his merit should not onely be precious to us but his example it is a great advantage not only to have a rule but an example because man is so prone to imitate that an example in our nature maketh it the more operative his execuse is ready at hand we are Flesh and Blood what would you have us do therefore Christ came incarnate to be an example of Holiness he had the interests of Flesh and Blood to mind as well as we and so would shew that a holy Life is possible to those that are renewed by his Grace he obeyed God in our nature therefore in the same nature we may obey please and glorifie God though still in a self-denying manner the foundation of it is layed in the new birth the Spirit that formed Christ out of the substance of the virgin the same Spirit is ready to form Christ in you he maketh new creatures so that there is not onely Christs example but Christs power Use 1. then let the excellency and dignity of Christs Person be more upon your minds and hearts think often of those two notions in the Text that he is the Image of the invisible God that therein you may be like him You cannot be the Image of God so as he was but you must be in your measure the fullness of the Godhead dwelt in him bodily but you must be partakers of the divine nature He shewed himself to be the Son of God by his works when the Jews said he blasphemed when he said he was the Son of God Ioh. 10.27 If I do not the works of my Father believe me not he allowed them to doubt of them if he did not those works which were proper to one sent from God certainly this is the glory of man to be the Image of God there is no greater perfection then to live in the nearest resemblance to his Creator Christ is more excellent because he hath more of the Image of God upon him 2. Consider again that he is Lord of the whole creation and therefore calleâ— the first-born of every creature Well thâ—n we should he subject to him and with greater diligence apply our selves to the obedience of his Holy Laws and use the means appointed by him to obtain the blessedness offered to us There is in us a natural sentiment of the authority of God and we have a dread upon our hearts if we do what he hath forbidden but we have not so deep a sense of the authority of Christ and play fast and loose with Religion as fancy and humour and interest lead us Now from this argument you see we should honour the Son as we honour the Father and be as tender of his Institutions as we are of the Commandements evident by natural light for he is not onely the messenger of God but his express Image and the first-born of every creature Not to believe him and obey him and love him is to sin not only against our duty but our remedy and the Law of our recovery SERMON III. COL 1. 16. For by him were all things created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and for him THE Apostle had told us in the former Verse that Jesus Christ is the first-born of every Creature The Arrians thence concluded that he himself was created out of nothing in order of time before the World But it is not the first created of any creature but the first-born which noteth a precedency not only in point of Antiquity but Dignity and is as much as to say Lord of every creature For the first-born was the Lord of the rest and the Title may be given either Relatively or comparatively 1. Relatively when the rest are of the same stock or have the relation of Brethren to him that hath the preheminence So it is given to Christ with respect to new Creatures Rom. 8.29 That he might be the first-born among many brethren 2. Comparatively onely When several persons or things be compared though there be no relation between them So David is called the first-born of the Kings of the earth Psal. 89.27 That is superior in Dignity and Honour So here it is taken not relatively for so Christ is primogenitus the first-born that he is also unigenitus the onely begotten none went before or come after him that are so begotten of God What he asserteth in that verse he now proveth by the creation of all things in this 16th verse and the conservation of all things verse 17. We are now
upon the first proof Surely he that created all things is supream Lord of all things or hath the right of the first-born over them Two ways is Christ said to have a right to the Creatures As God and as Mediator His Right as God is natural and perpetual his Right as Mediator is by grant and donation It is a power acquired and obtained his natural right is Antecedent to his actual susception of the office of Mediator for it comes to him by Creation He made all and it is fit that he should be soveraign and Lord of all but the other power and soverainty is granted to him as a part of his Reward and recompense for the sorrows of his Humiliation Phil. 2.9 10. Wherefore God also hath highly exalted him and given him a name above every name that at the name of Iesus every knee should bow of things in heaven and â—hings in earth and things under the earth The Apostle speaks not of this latter now but of the former his right as the onely begotten Son of God he is the first-born that is Lord of the whole Creation And good reason for by him were all things created that are in heaven and that are in Earth c. In the words the Creation of the World is ascribed to Christ Take notice 1. Of the Object of this Creation 2. Christs Efficiency about it 1. The Object of Creation is spoken Collectively and Distributively 1 Collectively By him were all things created 2 Distributively They are many ways distinguished 1. By their place Things in heaven and things in earth 2. By their Nature Things visible and invisible 3. By their Dignity and Office Thrones dominions principalities and powers Words often used in Scripture to signifie the Angels whether good or bad The good Angels Eph. 1.21 Far above all principality and power and might and dominion Epâ— 3.10 That unto principalities and powers in heavenly places might be known by the church the manifold wisdom of God Sometimes this Term is given to the bad Angels We wrestle not against flesh and blood but against principalities and powers Eph. 6.12 And Rom. 8.38 Nor angels nor principalities nor powers So that the meaning is the Angelical Creatures together with their degree and dignity as well among themselves as over the lower World of what rank and degree soever they are they are all created by him he insisteth more on them then on the other branches because some cryed up the dignity of the Angels to the lessening of the Honour and office of Christ and because they were the noblest and most powerful Creatures and if the most glorious Creatures were created by him surely all others had their being and life from him Well then there is a gradation notable in setting forth the object of the Creation Christ made not onely things in Earth but things in Heaven not onely the visible things of heaven the Sun Moon and Stars but the invisible the Angels Not the lower sort of Angels onely but the most noble and most potent Thrones Dominions Principalities and Powers 2. Christs Efficiency about them in these words they were created by him and for him 1 By him as an equal co-operating cause or co-worker with God the Father Ioh. 5.19 Whatsoever things the fâ—ther doth those doth the son likewise To bring a thing out of nothing belongeth unto God The distance of the Terms is Infinite so must the Agent be Creation is an act of Divine Power 2 They are for him They are by him as their first cause they are for him as their last end God is often represented in Scripture as first and last Isa. 41.4 I the Lord the first and the last I am â—e Isa. 44.6 I am the first and the last there is no God besides me So Isa. 48.2 I am the first I am also the last Now all this is repeated and applied to Christ Rev. 1.17 He said unto me fear not I am the first and the last I have the keyes of death and hell Rev. 2.8 These things saith the first and the last which was dead and is alive Rev. 22.13 I am alpha and omega the beginning and the end the first and the last Now these Expressions do imply his Eternal Power and Godhead He hath been before all things were made and shall be when all things in the world are ended He is the first Being from whom all things are and the last end to whom all things are to be referred He is the Efficient and final cause of all the creatures Doct. That all Creatures Angels not excepted oâ—e their very Being to Christ the Son of God our Blessed and Glorious Redeemer I shall take the method offered in the Text and shew you First That all things were created by him Secondly Why the Creation of Angels is so particularly mentioned and insisted upon Thirdly That all things were created for him First For Creation by him This is often asserted in Scripture Ioh. 1.3 All things were made by him and without him was not any thing made that was made Iohn begins his Gospel with the dignity of Christs Person and how doth he set it forth by the Creation of the World by the Eternal Word and what he saith is an answer to these questions When was the Word In the beginning where was the Word with God what was the Word He was God What did he then do All things were made by him What all without exception Yes Without him nothing was made that was made be it never so small never so great from the highest Angel to the smallest worm they had all their Being from him Two things are to be explained 1. How he made all things 2. When he made the Angels 1. How he made all things Freely and of his own will Rev. 4.11 Thou art worthy O Lord to receive honour and glory and power for thou hast created all things and for thy pleasure they are and were created They use three words to set forth the honour that is due to Christ for creating the World Glory because of his Excellencies discovered Honour which is the ascription or acknowledgement of those Excellencies and Power because the invisible things of his Godhead and power are seen by the things that are made Rom. 1.20 For in the creating of the World he exercised his Omnipotency and this they do not express their Affection but his own due desert Thou art worthy O Lord The reason they give is because he hath created all things for his own pleasure or according to his own Will not out of necessity there was no tye upon him to make them but onely he of his good pleasure thought fit to do so He might have done it in another manner or at another time or in another order There is nothing in the World that hath a necessary connexion with the Divine Essence so as if God be that must be nothing external commeth from God by necessity of Nature but
preserve and sustain all things In this verse two things are ascribed to Christ. First His precedency in point of Time or his Antiquity before all creatures And he is before all things that is he had an Eternal being before any thing that now is Created Secondly His sustaining all things by his Almighty Power and by him all things do consist All creatures owe their continuaâ—ce and preservation to him The first point is his Precedency and Pre-existence before all creatures whatsoever Doct. That Iesus Christ had a being before any of the creatures were made 1. That he had a being long before he was born of the Virgin for he was in the time of the Patriarchs as Ioh. 8.48 Before Abraham was I am to say nothing of that Godlike way speaking I am not I was but I am that which I now plead for is that he was before Abraham the words are occasioned by Christs saying that Abraham saw his day and was glad which the Jews understood not of a Prophetical but of a real vision and therefore objected the impossibility that he was not yet fifty years old and how could he see Abraham or Abraham see him Christ doth not answer to their ill interpretation but sheweth that their very objection contained no absurdity if taken in their own sense for he was not onely in the time of Abraham but long before and so affirmeth more then that objection required The Jews thought it absurd that Christ should be in the time of Abraham but Christ affirmeth more and that with a strong asseveration he was not only by the constitution of God but really existing before Abraham For the Predestination not only of Christ but of Abraham and all the Elect was before the foundation of the World If in respect of special prediction mark then what must follow then Cyrus must be in the time of Isaiah Iosiah must be in the time of Ieroboam The calling of the Gentiles must be in the time of Moses for they Prophesied of these things 2. That he had a being at the time of the creation that is also clear for it is said in the beginning was the word Iohn 1.1 that is when Christ set himself to create all things the word beginning signifies many things but chiefly the beginning of all time especially when it is put absolutely without any limitation to the matter in hand So Iohn 8.44 The Devil was a murderer from the beginning that is almost as soon as created Matth. 19.4 He that made them at the beginning made them male and female So Heb. 1.10 And Thou in the beginning hast layed the foundations of the Earth and in many other places Therefore Christ had a being when the World and all creatures were made visible and invisible So Prov. 8.22 23 24 25 26 27 28 29 30 31. The Lord pâ—ssessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the Earth was When there was no depths I was brought forth when there were no fountains abounding with water Before the mountains were settled before the hills was I brought forth While as yet he had not made the Earth nor the fields nor the highest part of the dust of the World When he prepared the heavens I was there when he set a compass upon the face of the depth When he established the clouds above when he strengthned the founâ—ains of the deep When he gave to the Sea his degree that the waters should not pass his commandement when he appointed the foundation of the earth Then I was by him as one brought up with him and I was daily his delight rejoycing always before him Rejoycing in the habitable parts of his earth and my delights were with the sons of men There the wisedom of God or the eternal Word describeth the Antiquity of his person all the question is what this wisdom is that is there spoken of 1. It is not humane but divine for the wisdom there spoken of was before the World was 2. Whatever it be it is not a divine attribute but a divine person for those things which are there ascribed to wisdom cannot properly belong to an Attribute to be begotten brought forth verse 23 24. To have the affections of love verse 27. Delight verse 31. all along the expressions agree onely to a person That wisdom which inviteth sinners promises the Spirit threatens eternal destruction to those which hearken not to him commendeth not the Lawes of Moses but requireth obedience to his own Laws what can this wisdom be but a person If the intent were only to express that God is wise what strange expressions would theâ—e be to what purpose were it to give us notice that he was wise from the beginning if there were no other mistery in it 3. This person was Christ who is the wisdom of God 1 Cor. 1.24 And in whom are hid all the treasures of wisdom and knowledge Col. â— 5 Thirdly That Christ was before the World was from all eternity Micah 5.2 His goings forth are from everlasting The Prophet there speaketh of his birth at Bethlehem and his eternal Generation and distinguishes the one from the other but thou Bethlehem Ephratah though thou be little among the many thousands of Iudah yet out of thee shall come forth to me he that is to be Ruler in Israel whose goings forth have been from old from Everlasting or from the dayes of Eternity This last clause is added least any should look upon this Ruler as only man and beginâ—ing to be at his Incarnation he that was born at Bethlehem was also true God begotten of the Father from all Eternity Fourthly That Christ was God sâ—bsisting in the divine Nature I shall bring two places to prove that the first Phil. 2.6 Who being in the form of God thought it no robbery to be equal with God but empted himself and made himself of no reputation he was first in the form of God before he appeared in the form of a Servant the form of God is his divine glory and blessedness every way equal to God The form of a Servant is either his coming in the similitude of sinful flesh or his subjecting himself to the curse of the Law or his humble and mean condition while he lived among men it consists in one of these or in all three now before he submitted to this he existed in the form of God that is was cloathed with divine Majesty and in all things equal with God the Father his being and existence which he then had was truly divine The form of God is the very divine essence as cloathed with Glory and Majesty this did justly and naturally belong to him and was not usurped by him the other place is Christs prayer Iohn 17.5 And now O Father glorifie thou me with thy own self with the glory which I had with thee before the World was God is said to glorifie any
Grace and then continually supplied by the confirming Grace of the Spirit The influence we have from him as our head is life and likeness 1. Life Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh c. Christ is the beginning of the new life therefore he is called the Prince or Author of Life All life is derived from the head to the body so we derive life from Christ Ioh. 6.57 As I live by the father so he that eateth me shall live by me We derive life from Christ as he from the Father 2. Likeness Gal. 4.19 My little children of whom I travel in birth till Christ be formed in you And 2 Cor. 3.18 It is for the honour of Christ that his Image and superscription should be upon his Members to distinguish them from others In short as to Life he is the Root Ioh. 15.1 2. I am the true vine and c. As to Likeness he is the pattern Rom. 8.29 Whom he did foreknow he also did predestinate to be conformed to the Image of his son that he might be the first-born among many brethren Secondly The Reasons of this 1. It is for the honour of the Son of God that he should be head of the New World In the Kingdom of Christ all things are new There is a new covenant which is the Gospel a new Paradise not that where Adam enjoyed God among the Beasts and Trees of the Garden but where the Blessed injoy God amongst the Angels A new Ministry not the Family of Aaron or Tribe of Levi but the Ministry of Reconciliation whom God hath qualified and fitted to be dispensers of these holy Mysteries New ordinances we serve God not in the oldness of the Letter but the newness of the Spirit new Members or new creatures that are made partakers of the benefits therefore also a new head or a second Adam that must be the beginning of this new Creation and that is the Lord Jesus Christ who is made a quickning spirit to all his members 1 Cor 15.45 The first Adam was made a living soul the second a quickning Spirit Adam communicated natural life to his posterity but from Christ we have the spirit 2. It is suited to our lost estate We were in a state of Apostasie and defection from God averse from all good prone to all evil Now that we might have a new being and life the Son of God came in our Nature to rectifie the disordered creation The scripture representeth man as blind in his Mind perverse in his Will rebellions in his Affections having no sound part left in him to mend the rest therefore we must be changed but by whom who shall make us of unclean to become pure and holy Not one amongst all the bare natural sons of Men Iob 14.4 of carnal to become spiritual We must be new made and new born Ioh. 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit That we may mind the things of the spirit and not of the flesh of worldly to become heavenly he that formeth us for this very thing is God 2 Cor. 5.5 He that is the framer and maker of all things a God of infinite Wisdom Power and Love he frameth and createth us a-new VSES I. To shew us the Necessity of Regeneration II. The Excellency of it I. The Necessity We must have another beginning than we had as bare creatures it is one thing to make us men another to make us Saints or Christians We have Understanding Will Affections and Senses as Men but we have these sanâ—â—â—â—d as Christians The World thinketh Christianity puts strange names upon ordinary things but is it an ordinary thing to row against the stream of flesh and blood and to raise men to those inclinations and affections to which nature is an utter stranger to have a Divine Nature put into us 2 Pet. 1.4 the necessity is more bound upon us if we look upon our selves not onely as Men but Christians for whosoever is in Christ is a New Creature Some are in Christ by external Profession de jure they are bound to be new Creatures that they may not dishonour their Head Others by real internal Union they not onely ought to be but de facto are new creatures because they are made partakers of his Spirit and by that Spirit are renewed and sanctified Little can they make out their recovery to God and interest in Christ who are not sensible of any change wrought in them who have the old thoughts the old discourses the old passions and the old affections and their old conversations still The same deadness to holy things the same proneness to please the flesh the same carelessness to please or honour God and the drift and bent of their lives is as much for the world and as little for God and heaven as before II. The Excellency of Regeneration or renewing Grace What a benefit it is it appeareth in two things 1. That it is the fruit of Reconciling Grace 2 Cor. 5.18 All things are of God who hath reconciled us to himself by Iesus Christ and hath given to us the ministry of reconciliation God gives Grace onely as the God of Peace as pacified by the death of Christ the holy Spirit is the gift of his Love and the fruit of this Peace and Reconciliation which Christ made for us Our Lord Jesus Christ merited this Grace by the value of his sacrifice and bloody sufferings Tit. 3.5 6. 2. It is applyed to us by the Almighty power of his Spirit Christ is first the Ransom for then the fountain of Life to our souls and so the honour of our intire and whole recovery is to be ascribed onely to our Redeemer who as he satisfied the Justice of God for our sins so he also purchased a power to change our hearts and he purchased this power into his own hands not into anothers and therefore doth accomplish it by his Spirit 2 Cor. 3.18 We should often think what a foundation God hath layed for the dispensation of his grace and how he would demonstrate his infinite love in giving us his son to be a propitiation for us and at the same time sheweth forth his infinite power in renewing and changing the heart of man and all to bring us back to him to make us capable of serving and pleasing him I come now to the other Title which respects the life of Glory The first-born from the dead The same appellation almost is given to Christ when he is called Rev. 1.5 The first begotten from the dead The reason of both is because those that arise from the dead are as it were new born and therefore the Resurrection from the dead is called a Regeneration Matth. 19.28 And as to Christ in particular the Grave when he was in it is represented as being under
come and Preach the Gospel to the poor Isa. 62.1 Which could not be if he had spoken from heaven in thunder and not as a man conversed with men Again he was to approve himself as one who had grace poured into his lips Psal. 45.2 That all might wonder at the gracious speeches that came from his mouth as they did at Christs In short that wisdom of the Father which was wont to assume some visible shape for a time when he would instruct the Patriarchs concerning his will that he might hide his Majesty and put a vail upon his glory was now to assume our nature into the unity of his Person not a temporary and vanishing appearance That God who at sundry times and in divers manners speak in time past unto the Fathers by the Prophets might in these last dayes spake to us by his son Heb. 1.1 2. Then God delivered his will by parcels now by him he would settle the whole frame of the Gospel 2. Jesus Christ as he is the Apostle of our profession so also he is the High Priest Heb. 3.1 and so must be both God and Man Man that he might be made sin for us God that we might be made the Righteousness of God in him 2 Cor. 5.21 Man to undertake our Redemption God to perform it Man that he might suffer God that he might satisfie by suffering and make our attonement full We are purchased by the Blood of God Man that he might have a sacrifice to offer God that the offering might be of an infinite price and value Heb. 9.14 Man that he might have a Life to lay down for us God that the power of laying it down and taking it up again might be in his own hands Iohn 10.17 18. I lay down my Life that I may take it agaiâ— no man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again This was sit that his suffering should be a pure voluntary act required indeed by God but not enforced by Man he had a liberty at his own pleasure as to any thing men could do and thereby commendeth his love to sinners What shall I say he was man that he might dye he was God that by death he might destroy him that had the power of death He was Man that by his death he might ratifie the New Covenant God that he might convey to the heirs of Promise these precious Legacies of pardon and Life Man that he might be a merciful High Priest touched with the feeling of our infirmities God that we coming boldly to the Throne of Grace might find mercy and grace to help in every time of need Heb. 9.15 16. 3. His Kingly office he that was to be King of kings and Lord of lords needed to be both God and Man God that he might cast out the Prince of this World and having rescued his Church from the power of darkness might govern it by his Word and Spirit and finally present it to himself a glorious Church without spot or wrinkle or any such thing Man he needed to be for his own glory that he might be the First-born among many brethren And Head and Members might suit and be all of a piece and for our consolation that we might be heirs of God and joynt heirs with Christ Rom. 8.17 And for the greater terrour and ignominy of Satan that the seed of the Woman might break the Serpents Head In short God that he might govern and influence a people so scattered abroad upon the face of the Earth and raise them up at the last day Man that our nature the dignity of which was so envyed by Satan might be exalted at the right hand of Majesty and placed so near God far above the Angelical Thirdly With respect to the persons who are to be considered and concerned in Christs Mediation God to whom we are Redeemed Satan from whom we are Redeemed and we our selves who are the Redeemed of the Lord. And you shall see with respect to God with respect to Satan with respect to our selves our Mediator ought to be both God and Man 1. God he need to be with respect to God that he may be appeased by a valuable compensation given to his Justice no meer man could satisfie the Justice of God appease his wrath procure his favour therefore our surety needed to be God to do this And with respect to Satan that he might be overcome now none can bind the strong one and take away his goods but he that is stronger then he Luk. 11.21 Now no mere man is a match for Satan the Conqueror of the devil must be God that by strong hand he may deliver us from his Tyranny And with respect to Man that he may be saved Not onely because of the two former respects must he be God but also there is a special reason in the cause the two former respects evince it For unless God be appeased Man cannot be reconciled and unless the Devil be overcome Man cannot be delivered If a God be needful for that man cannot be saved unless our Redeemer be God but there is a special reason because of our own obstinacy and rebellion which is onely overcome by the divine power 'T is necessary Man should be converted and changed as well as God satisfyed and Satan overcome Now who can convert himself or changâ— his own heart That work would cease for ever unless God did undertake it by his all conquering Spirit Therefore our Mediator must be God to renew and cleanse our hearts and by his divine power to give us a divine nature 2. Man also he ought to be with respect to these Three parties With respect to God that the satisfaction might be tendered in the nature which had sinned That as by Man came death by man also might come the Ressurection from the Dead 1 Cor. 15.21 22. That as in Adam all dye so by Christ shall all be made alive So with respect to the Devil that he might be overcome in the nature that was foiled by his Temptations And with respect to us That he that sanctifyeth and they that are sanctifyed might be of one Heb. 2.11 The Priest that wrought the expiation and the people for whom 't was wrought were of one stock the right of Redeeming belonged to the next Kinsman Christ is our Goel who Redeemed us not onely jure propreitatis as his creatures to God as God but Iure propinquitatis as his Kinsmen So as Man we are of Kin to Him as he came in our nature and as he sanctifieth doubly a kin not only by vertue of his incarnation but our Regeneration as he was made of a Woman and we born of God These are the Reasons VSE Let me press you to admire this Mystery of Godliness The Man Christ Jesus in whom the fulness of the Godhead dwelt bodily The life and strength of our Faith depends upon it
unbelief was overruled by Gods Providence for the honour of Christ. His inâ—redulity was an occasion to manifest the certainty of Christs Resurrection If credulous Men or those hasty of belief had only seen Christ their report had been liable to suspicion Solomon maketh it one of his Proverbs the simple believeth every word Here is one that had sturdy and pertinacious doubts yet brought at last to yield However this is an instance of the proneness of our hearts to unbelief especially if we have not the objects of Faith under the view of the senses and how apt we are to give Laws to Heaven and require our terms of God 3. Christs condescension in two things 1. In appearing again verse 26. on the first day of the next week to shew how ready he is to honour and bless his own day and to give satisfaction to poor doubting souls by coming again to them and it was well Thomas was there at this time 2. In giving Thomas the satisfaction of sense verse 27. reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side With what mildness doth our Lord treat him though under such a distemper unbelief is so hateful to Christ that he is very careful to have it removed and in condescension grants what was his fault to seek 4. The next thing is Thomas his Faith verse 28. And he answered and said my Lord and my God He presumeth not to touch Christ but contents himself onely to see him and having seen him makes a good confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Observe The two Titles given to Christ God and Lord He is God the Fountain of all our happiness and Lord as he hath a dominion over us to guide and dispose of us at his own pleasure 2. Observe The appropriation or personal application to himself My God and my Lord. Hence we may observe 1. That God leaveth some to themselves for a while that themselves and others may be more confirmed afterwards Thomas his Faith was as it were dead and buried in his heart and now upon the sight of Christ quickned and revived we must not judge of men by a fit of Temptation but stay till they come to themselves again Who would have thought that out of an obstinate incredulity so great a Faith should spring up suddainly 2. We may observe Thomas that is with much ado awaken'd makes a fairer confession then all the rest They call him their Lord but he his Lord and God 3. We may observe again that true believing with the heart is joyned with confession of the mouth Psal. 116.10 I believed therefore have I spoken 4. Hence you may take notice of the reality of the two natures in the unity of Christs person for he is both Deus Dominus But how cometh he to acknowledge Christs Godhead he did not feel the Divinity of Christ in hands or side or feet Videbat tangebatque hominem confitebatur Deum quem non videbat neque tangebat saith Austin Herein his Faith was beyond sense he felt the manhood and acknowledgeth the Deity 5. Hence we may observe that those that are rightly conversant about Christ and the mysteries of his Death and Resurrection should take Christ for their Lord and their God Thomas saith my Lord and my God and his confession should be the common confession of all the Faithful I shall quit the three first and insist only on the two last I therefore begin with the fourth observation 4th Hence you see the reality of the two Natures in the unity of Christs person The name of God is joyned with the Title of Lord therefore the name of God belongeth to him no less then the title of Lord Thomas when he saith my Lord he seemeth not to have satisfyed himself till he had added this other name and title my God now this importeth the reality of his Divine Nature for these three reasons 1. Those things which are proper to God cannot ought not to be transferred to a meer Creature but this title of my God is a Covenant title and so often used in Scripture and therefore Christ was God 2. To whom truly and properly the Names and Titles of things do belong to him that which is signified by those Names and Titles doth belong also For otherwise this would destroy all certainty of speech you cannot speak or write unless words signifie what in vulgar use they are applyed unto there could be no reasoning a signo ad rem significatum from the sign to the thing signified If I should call a brute a Man or a creature God how can we understand what is spoken or written the argument is the more cogent because a name is an implicite contracted definition as a definition is a name explained and dilated As when I say a man is a reasonable creature so a God is one that hath power over all blessed for ever 3. The greater any person is the more danger there is of giving him titles that do not belong to him for that is to place him in an honour to which he hath greater pretensions then others but no right especially doth this hold good in Religion it is true in Civils To give one next the King the Title of King would awaken the jealousie of Princes and breed much inconvenience but especially doth this hold good in Religion where God is so jealous of giving his glory to another Isa. 42.80 Therefore the greater the dignity of Christ was above all other creatures the more caution was necessary that the name of God might not be ascribed to him if he were only mere Man and it did not properly agree to him for the more dangerous the error the more cautiously should we abstain from it 4. Consider the person by whom this title was given by a Godly Man No godly man would call an Idol or a Magistrate or a Teacher or a King or an Angel or any created thing above an Angel His Lord and his God But this was done by Thomas one bred up in the Religion taught by Moses and the Prophets and the chief point of that Religion was that God is but one Deut. 6.4 Hear O Israel the Lord our God is one Lord. This was one of the sentences written on the fringes of their garments and 't is quoted by Christ whose disciple Thomas also was Mark 12.29 And explained by a learned Scribe which came to him Mark 12.32 Well master thou hast said the truth for there is but one God and there is none other but him Now Thomas knowing this and the first Commandment Thou shalt have no other Gods before me If he were not perswaded of it would he say to Christ My Lord and my God 5. The Person to whom he spake it He said to him Not to the Father but to Jesus of Nazareth My Lord and my God Surely as the Saints would not derogate from God so Christ would not
the World till he was advanced at the right hand of God and then this effect declared it The spirit was given before but more sparingly because it was given upon trust and with respect to the satisfaction that was afterwards to be made and accepted And then it was witnessed to the World by a more copious and plentiful effusion of the spirit Therefore 't is said Acts 2.33 Therefore Iesus being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear The merit and value of the sacrifice is thus visibly attested therefore this is one of the witnesses Acts 5.30 31 32. The God of our Fathers raised up Iesus whom ye slew and hanged on a Tree him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and remission of sins And we are his witnesses of these things and so is also the Holy Ghost whom God hath given to them that obey him And what was the evidence given to the Church in general is the evidence given also to every particular believer 4thly Some have obtained the effects and fruits of Christs death this peace begun here hath been perfected in heaven The Text saith he hath Reconciled all things to himself whether they be things in Heaven or things in Earth Here many are pardoned and accepted with God and have the comfort of it in their own Souls Others are gone home to God and have the full of this peace All were by nature children of wrath under the curse as well as others Now if some in all generations have injoyed the love favour and friendship of God in this World and upon their departure out of it have entered into glory upon this account it is evident that Christ is accepted to the ends for which God sent him thus Abraham the Father of the faithful and all the blessed souls who are gathered into his bosom and are alive with God in Heaven Certain it is they were all sinners by nature for there is no difference between any of the children of men and yet God admits them into his peace Was it a personal priviledge peculiar to them only No the Apostle tells us Rom. 4.23 It was not written for his sake alone and Paul obtained mercy for them that should hereafter believe on Christ for life everlasting 1 Tim. 1.16 Therefore all penitent believers may be assured that this sacrifice is sufficient and will avail for their acceptance with God We take it for a good token of a healing Water when we see the Crutches of Criples that had been cured all the blessed Saints in Heaven are witness to a sincere soul they all obtained this blessed condition through the blood of his Cross Reconciling them to God There is none in glory but had his pardon sealed through the blood of Christ. 4. How and upon what terms is it applyed to us for we have considered hitherto onely how Christ hath made peace or made the atonement Yet if we receive not the atonement we may perish for ever for all that besides the work done on the Cross by Christ alone there is a work to be done in our hearts the work of making peace is sufficiently done by Christ there needeth nothing to be added to it no other ransom nor sacrifice nor propitiation Christ hath so fully satisfyed divine Justice that he hath obtained the new Covenant but we are not actually admitted 〈◊〉 this peace till we have personally accepted the Covenant Now here it sticketh God hath been in Christ Reconciling the World unto himself there was the foundation layed but therefore we pray you to be Reconciled 2 Cor. 5.20 There is our Title Claim actual Right security But how do we receive this atonement or how are we interessed in it the conditions and terms are gracious such as the nature of the business calleth for as to our entrance into this peace no more is required but Faith and Repentance The Gospel is offered to all but the penitent Believer as being onely capable is possessed of it 1. Faith is required that we Believe what the Son of God hath done and purchased for us Rom. 5.1 Being justified by Faith we have peace with God through our Lord Iesus Christ. If we sincerely embrace the Gospel we are Reconciled to God and accepted with him The Faith that justifieth is partly an assent to the Truth of the Christian Religion especially the fundamental Truth that Jesus is the Son of God and Saviour of the World And partly an acceptance of Christ as God offers him a serious thankful broken hearted acceptance of Christ as your Lord and Saviour serious because of the weight of the business broken hearted because of the condition of the person accepting a self-condemning sinner or one that hath an awakening sense of his sin and misery Thankful because Reconciliation with God and fruition of them in Glory is so great a benefit and you take him as Lord for every knee must bow to Christ he is a Saviour by merit and efficacy By his meritorious Righteousness you obtain all benefits by the efficacy of his spirit you perform all duties the last thing is trust and dependance Eph. 1.13 Trust is such an expectation of the benefits offered by Christ that forsaking all other things you entirely give up your selves to the conduct of his Word and Spirit 2. The next thing is Repentance which is a turning from sin to God we turn from sin by hatred and we turn to God by Love We turn from sin by hatred hatred of sin is the ground of all mortification there is a twofold hatred of abomination and of enmity We turn to God by Love which is the great principle to incline us to God and is the bottom of vivification or living to God Now all this is necessary to actual peace for our refreshing begins in conversion Acts 3.19 there is no peace allowed to the wicked we must take Christs yoke or we shall find no rest for our souls Matth. 11.29 we are not reconciled to God till our enmity be broken and overcome then of enemies we become Friends of Strangers intimates then we are reconciled This then is required of you onely let me add this caution what is at first Vows and Purposes must be afterwards Deeds and Practises and having ingaged your selves to God to live to him to keep your selves from sin and to follow after Holiness This must be your business all the dayes of your lives For so you continue your peace and interest in God Gal. 6.16 And as many as walk according to this rule peace be on them and mercy and on the Israel of God VSE 1. To Exhort you to enter into this peace that you may be partakers of the fruit of Christs Blood and the virtue of his cross may be effectual in you 1. Let me reason a
periculo from the danger consider what it is to be at odds with God and how soon and how easily he can revenge his quarrel against you and how miserable they will be for ever that are not found of him in a state of peace Psal. 7.11 12 13. God is angry with the wicked every day if he turn not he will wâ—et his sword he hath bent his bow and will make his Arrows ready There the Psalmist representeth God and man as in a state of hostility against each other The wicked man affronts his holiness questions his justice slights his wrath breaks his Laws wrongeth his people and saith tush I shall have peace though I add drunkenness to thirst God for a while giveth time and warning but every moment can break in upon us for he is able easily to deal with us Cominus hand to hand for he hath his sword Eminus at a distance for he hath his bow he is not only able to deal with them but ready for he is whetting his Sword and hath bent his Bow the Arrow is upon the string though not as yet sent or shot out what remedy then is there There is but one exception if he turn not if he be not reduced and brought home to God by a timely Repentance he falleth into the hands of the living God Now no persons are in so dangerous an estate as those that have peace offered and despise it Isa. 27.4 Let him take hold of my strength When God is ready to strike A man that is faln into the power of his enemy will take hold of his Arm we are always in Gods power his vengeance may surprize us before we are aware what is our business but to be found of him in peace 2. Ab utili from the happiness of being at peace with God your great work is over and you have a World of benefit by it you stop all danger at the fountain head When you are at peace with God you are at peace with the creatures Ezek. 34.25 I will make with them a Covenant of peace and will cause the evil beasts to cease out of the Land danger might way-lay us at every turn Then for Men Prov. 10.17 When a mans ways please the Lord he makes his enemies to be at peace with him Then peace in your own Consciences Rom. 15.13 Now the God of hope fill you with joy and peace In believing to have a mans Conscience settled on sound terms is a great Mercy Peace with the Holy Angels instead of being instruments of vengeance they are ministring Spirits Heb. 1.14 Lastly Communion with God himself Rom. 5.1 2. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ by whom also we have access by Faith c. Eph. 2.17 18. Preaching peace by whom also we have access by one Spirit unto the Father 3. I Reason from the confidence we may have of this benefit if we submit to Godly terms 1. God is willing to give it verse 19. It pleased the Father that in him all fullness should dwell there is Gods authority and good pleasure in it The first motive came from God who received the wrong not from him that gave it God was in Christ 2 Cor. 5.14 Among men the inferiour should seek to the superior The party offending to the party offended the weaker to the stronger they that need the Reconciliation to him that needeth it not but here all is contrary 2. You may be confident of it upon another ground the sufficiency of Christ to procure all fullness The whole divine nature did inhabit and reside in the man Christ Jesus and so he is compleatly fitted and furnished for this work he hath paid a full price for this peace when he bare our sins and carryed our sorrows and by his Spirit he changes our hearts as well as pacifies the wrath of God And then he preserveth this peace by his constant intercession Heb. 2.17 18. Now shall we doubt of it But that we may get it 1. Let us take the way of entrance by Faith and Repentance It concerns us much to see whether we be in peace or trouble if in trouble you see the cure if in peace the next question is is it Gods peace That 's had by the blood of Christ the merit of which we must depend upon and devote our selves to God break off our old league with sin and bind our selves with a Bond to live unto God to be the Lords for evermore 2. When this peace is made be very tender of it that no breach fall out between you and God Psal. 85.8 He will speak peace to his people and to his Saints but let not them turn again to folly 3. Let us be thankful to God for this fruit of Christs death it is an act of free and undeserved mercy and to be imputed to nothing but his mere grace that God hath appointed such a way It pleased the Father to bruise him Isa. 53.9 That he sendeth Ambassadors to publish it Acts 10.36 the word which God sent unto the Children of Israel Preaching peace by Jesus Christ he is Lord of all and that he appointeth a ministery It is a great priviledge in it self for by this peace we have not onely the beginnings but the increase of grace till all be perfected in heaven Heb. 13 2â— 21. Now the God of peace that brought again from the dead our Lord Jesus make you perfect in every good work to do his will working in you that which is well pleasing in his sight 1 Thess. 1.23 The God of peace sanctifie you that you may be preserved blameless unto the coming of our Lord Iesus Christ. This peace doth encourage us in all temptations from the devil Rom. 16.20 The God of peace shall bruise satan under your feet shortly From the World Eph. 6.15 shod with the preparation of the Gospel of peace Fears of the wrath of God and doubts about our eternal condition Rom. 14.17 The Kingdom of God is not meat and drink but righteousness peace and joy in the Holy Ghost here are three words Comfort Peace and Ioy these succeed one another as so many degrees Comfort is support under trouble Peace a ceasing from trouble joy a lively sense of the love of God FINIS