Eccles p. 38. truth of all these miracles as he that was cured of his blindness argued with the Pharisees John 9. 30 31 32 33. Why herein is a marvellous thing that ye know not from whence he is and yet he hath opened mine eyes now we know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Since the world began was it not heard that any man opened the eyes of one that was born blinde if the man were not of God he could do nothing III. From that general expectation which the Jews themselves had of their Messiah to come into the world at that time when Christ lived which expectations were grounded upon the prophesies of the old Testament especially upon Daniel the ninth which occasioned a general conflux of the Jews from all parts to see the event That the Jews now expected their Messiah is evident from Luke 19. 11. So strong was this perswasion that the Messiah should appear about this time that as Grotius observes some took Groâ— p. 265. Hotâ—â—ng p. 12. Herod to be him whence the Herodians others one Judas whom they called Bar-Cochebah that is the Son of a star alluding to Numb 24. 17. There shall come a star out of Jacob c. some one some another to be the Messiahs by which the Jews themselves subscribe to the truth of the Messiah Though as Vives observes none before Vives p. 491. Christ durst profess himself the Messiah yet the expectation was so general that the Heathens themselves had report of the Jews expectation of their Messiah at that time as both Tacitus and Suetonius relate It was vetus constans fama saies Suetonius which Hornb p. 218. they could not have but from the Jews computation ex antiquis Sacerdotum libris saith Tacitus I might add further as confirmation of this Gospel-doctrine the spotless holiness of Christ the Teacher the exactness of that holiness it requires the repugnancie of it to interests and carnal designs which speaks it no politick plat-form the wonderfull propagation of it by weak instruments and against strong oppositions together with the glorie of that reward it promises to the obeyers of it all which speak it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithfull saying and worthy of all acceptation But this onely as a preface to the future discourse Thirdly The importance of this phrase 3. Partic. This phrase doth not speak I. Any local motion of the Divine nature for that being infinite and so every where is not capable of any local mutation Venit per quod home erat nam per quod Deus erat semper bic erat August Tom. 10. pag. 195. de verb. Apost which is the property onely of finite natures Christ did not leave heaven when he came into the world it is true he is said John 3. 13. to come down from heaven and to come from above verse 31. Which is not to be understood as if he had brought his humane nature from heaven as the Valentinians and Marcionists of old abused these places for that was conceived by the power of the Holy Ghost Luke 1. 35. The holy Ghost shall come upon thee the power of the Highest shall overshadow thee Nor yet must we understand it as by any change of place but either because his humane nature was produced not by any earthly generation but by a heavenly manner or because of Christs willing submission and humbling himself to take this nature upon him and to appear in the form of a servant as he is said to do Phil. 2. 7. II. Not a real parting with any of his glory for that being infinite and eternal as he was God was as incapable of any diminution as of any accession even then when he came into the world and took upon him the form of a servant he counted it not robbery to be equal with God Phil. 2. 6. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 7. he humbled himself as to his Divine nature not absolutely confidered in it self but in respect of that voluntary aeconomy and dispensation whereby he condescended to take upon him our nature and the form of a servant but even then when he was come into the flesh the Apostle tells you he was God over all blessed for ever Rom. 9. 5. Achilde born Isa 9. 6. yet the mighty God Mich. 5. 2. noting his being before born in those words whose going forth have been of old from everlasting But this phrase speaks five things I. The pre-existence of the Divine nature viz. that Christ was before he came into the world This is also hinted in other like expressions of Scripture as first that Christ was manifested in the flesh 1 Tim. 3. 16. which speaks that he had an existence before he came into the world see 1 John 3. 8. For this purpose the Son of God was manifested and to name no more 1 John 4. 23. Hereby know ye the spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God c. Hinc colligimus priùs fuisse apud patrem quò ostenditur coaeterna ejus Divinitas saith Calvin upon this place The Socinians use many shifts to evade this argument for Christ's Divinitie as that to come in the flesh is to appear in infirmitie misery and contempt but though flesh in Scripture signifies sometimes weakness yet to come in the flesh is never so used Besides the Apostle makes this an evidence of believers to confess that Jesus Christ is come in the flesh many unbelievers saw and acknowledged that he lived without pomp and worldly Majesty in poverty and infirmity See Isaiah 53. 2 3. A second like expression in Scripture is that God and man came to save sinners which is from God Mat. 16. 17. Object Yea but Antichrist is said to come 1 John 2. 18. and yet he doth not therefore exist before Answ A lamentable shift for Scripture must give light to Scripture as the Lamps in the Tabernacle were to be lighted by one another according to the Law Our faith must be built upon the Analogie of Scripture which in many parallel expressions speaks Analogy and Parallel this truth as Hebrews 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took on him which must necessarily include the pre-existence of that nature which did assume flesh so S. John tells you That the word was made flesh joh 1. 14. and that that word was from the beginning and truely God verse 1. And nothing in this point is more clear then that saying of Christ's John 16. 28. I came forth from the Father and am come into the world again I leave the world and go to the Father II. The asuming humane nature into unitie of person and subsistence with the divine and so appearing in the world This Scripture abundantly testifies though among the Socinian Doctors it be commentum hominum superstitiosorum as Heb. 2.
the Spirit of God as you may see at large in that excellent piece of his De doctrina Lib. 4. c. 6. Christiana 3. To the freedome and fluencie of his language by which with a pleasing violence he captivated the ears and hearts of his auditors this is a great gift of God and a very requisite qualification of an Apollos the want of which made Moses decline the office O my Lord saith he I am not eloquent I am slow of speech and of a Exod. 4. 10. slow tongue and could not be satisfied till God gave him the promise of more then ordinarie assistance v. 12. I will be with thy mouth and teach thee what thou shalt say This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opening of the door of utterance which S. Paul exhorts the Colossians to pray for to God for him A free and full Coloss 4. 3. abilitie of expressing the conceptions of the minde according to the capacitie of the Auditors is an excellent and desirable ministeriall gift without which the greatest parts oft prove unedifying and unprofitable 4. To his exquisite skill in all arts and sciences and this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as Camerarius notes and this too is a requisite qualification for an Apollos a minister of the Gospel This was the eminencie of Moses that he was learned in all the wisdome of the Egyptians that is to say the liberall arts and sciences Acts 7. 22. which Austin compares to the Egyptian spoils transferred to the use and service of the Israelites This was the commendation of Daniel that he was cunning in all knowledge and understanding Dan. 1. 4. and skilfull in all wisdome and learning S. Paul was born at Tarsus the Metropolis of Cilicia more famous then Athens if we credit Strabo for the studie of Philosophy and the Greek tongue and afterwards instructed by Gamaliel at Jerusalem so Apollos here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greater wonder and pittie both that such knowledge which was the real honour of those should now be our discredit and reproach we being fallen into those times of which Espencaeus complained when Graecè nôsse suspectum erat Hebraicè propè Haereticum or if you will speak in the more uncharitable language of our times Antichristian when 't is the crie of too many what Festus cried out against Paul that too much learning instead Acts 26. 24. of qualifying and enabling any to be Apollos ministers of the Gospel does but make us mad I wish the want of it did not make them more such But I shall not now undertake the vindication of learning from those uncharitable imputations which hath lately been done by an ingenuous man amongst our selves but shall enter upon the second qualification of Apollos which I chiefly intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty in the Scriptures which I shall speak of First Doctrinally in two particulars 1. I shall shew the excellencie of Scripture-knowledge in it self 2. The usefulness of it as to Apollos a Minister of the Gospel Secondly Practically in a few words of Application First the excellencie of Scripture-knowledge in it self appears in these considerations 1. The excellencie of things revealed in scripture so sublime and spirituall that the light of nature and the highest improvement of reason could never have discovered without divine revelation as the secrets of Gods electing love reconciliation by Christ justification by faith adoption the covenant of grace those are secrets which the eye of reason could never prie into these were mysteries hidden from ages and generations but now manifested by the Gospel To these adde the glorious mysterie of the blessed Trinity which is wholly indemonstrable by naturall reason indeed first supposing scripture-revelation there may possibly be some resemblances of it found in the creation as the esse posse and operari of every creature or those three common notions of Belng O neness Truth Goodness and many more which the schooles insist on and there may be some argument to evince my faith not to be against reason though I have the greatest reason in the world to believe it because God saies it as that God should infinitly communicate himself or from the perfection of the number three and the great account the Heathens had of it which arguments Estius urges who yet confesseth this mysterie abstracted from divine revelation wholly indemonstrable by any light of reason this mysterie scripture discovers There are three who bare record in heaven the 1 John 5. 7. Father the Son and the Spirit and these three are one To instance but in one which indeed is the summe and substance of all divine revelation the mysterie of Christ which is above the reach and beyond the discerning of most prying and improved reason I easily believe the Heathens the wisest of them at least might have some knowledge of the fall of man from the rebellion of passion against reason from the strange proneness which they experienced to vices quae sine exemplo discuntur saith Seneca not inclined to them Lib. 3. qùoest cap. 30. by any acquired habit nor led by any bad examples nay even to those vices which carrie a contradiction in them to naturall light adde to them the difficulty of acquiring habits and exercising the acts of virtue which would be easie if naturall these were evident signes and effects of some sin which prepossessed and inhabited our nature to which purpose that of Austin is excellent continentia tam concupiscentiae testis est quà m hostis Continence is both the enemy and evidence of concupiscence for virtue could not be heard if it were not opposed by the strength of naturall inclinations to sin These I say and many other sad effects of mans Apostacie which might be named are evidences to reason that man is not now as he came out of the hands of God but somewhat degenerate from his originall rectitude but Gods dealing with man in a Covenant-way and by his infinite wisdome ordering and disposing mans fall and Apostacie to the accomplishing so great a mysterie as the sending of Christ into the world to restore and recover man into a state in some respects better then that of innocencie is a depth naturall reason could never fathom God inhabiting humane nature the word made flesh and so undertaking for the recoverie of lost man Christ in his three-fold office as Prophet Priest and King to dispel the darkness expiate the guilt and conquer the rebellion of corrupted nature healing by Christs stripes life by his death are paradoxes to reason Per mortem alterius stultum est sperare salutem The candle of the Lord as the soul of man is called may discover something though but darkly of God but Scripture onely is the star to lead us unto Christ It was a just censure which Augustin passeth upon Tullies works that he could not finde the name of Christ in them The Scriptures are the
choak these natural principles which God left in corrupted nature for the upholding humane nature for man without these would be equalized to beasts and that by their light and improvement man may seek after and arrive at some knowledge of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle tels us was the end of them that which may be known of God is manifest in them saith the Apostle Rom. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the first Secondly By the contemplation of the Creatures and Providences of God Natural reason by a climax and gradation of causes and effects may ascend to a discoverie of a first being something of the nature of which is discoverable by Natural light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being one received Maxime of Reason that What ever is in the effect is in the cause either formally or eminently and therefore the light of nature may discover not onely the existence but some of the glorious Attributes and Perfections of God The Apostle mentions his Eternitie and Power as knowable by the creatures of Rom. 1. 20. those who had not the Gospel It is true while the Heathens dazled with the glorie of the creature terminated their contemplation in them the creatures proved occasions of their Idolatrie and Atheisme Pliny that great searcher into Nature denies a Deitie Lib. 2. Hist nâ—t cap. 7. and Galen hath nothing as some observe by which in charitie he can be excused from Atheisme but one single hymn in a good mood composed Creatori Yet the creatures in themselves are as so many mirrors in which is discoverable the glorie of the Creator which the Psalmist tell us Psal 19. 1. the heavens declare namely objectively as giving man just occasion to celebrate the glorie of the Majesty Power Wisdome and Goodness of the Creator From whose creating all things the Apostle argues the Gentiles into an acknowledgement of a worship due to God We preach unto you that ye should turn from your vanities unto the living God who made heaven and earth I finde Augustine in his Confessions thus bespeaking Lib. 10. cap. 6. God Coelum saith he terra omnia quae in iis sunt undique mihi dicunt ut te amem nec cessant dicere omnibus ut sint inexcusabiles Job send us chap. 12. 7 8 9. verses to the creatures to learn God Can a man see a fair exquisite picture and not admire the Artificer ex pede Herculem Natural light may trace God by those foot-steps he hath left of himself in every creature So from the management and ordering of affairs in the world reason discovers the Power and Wisdome of God Tully concludes that nothing Lib. 2 de nâ—t Dâ—or is so manifest when men contemplate the heavenly bodies as that there is aliquod numen praestantissimaementis quo haec regantur some admirable wisdome to manage them and the Apostle tels us Acts 14. 17. God left not himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even amongst the Heathens which he proves by Gods giving them rain and fruitfull seasons the issues of his providence though they had not the Gospel-testimonie of God It is true the belief of a God was sometimes weakned and shaked by observing the seeming inequality of providential dispensations to good and bad Cur bonis mala bona malis was a question which puzzled them which Seneca hath I had almost said divinely resolved and no wonder when Scripture tells us of Job David Jeremiah the Saints of God were at a loss and stand upon the consideration of the providence of God in this particular but these did but retard not overturn their acknowledgements of a God of whom there are such visible discoveries in the least creature for God is maximus in minimis that Augustin professeth he doubted Sâ—liloq cap. 31. more sometimes whether he had a soul the effects of which he daily experienced then utrùm in hac rerum universalitate sit Deus whether there were a God ruling the world It is true what ever may be known by the creature is in more legible characters in Scripture whence the Apostle saith that by faith we believe that the worlds were framed The creation of the Heb. 11. 3. world is a truth discoverable by natural light though the wisest Philosophers erred much in the manner of it which Moses hath exactly described The Platonists as Augustin tells us asserted the bodies Lib. 12. de Civit. Dei cap. 26. of men to be produced by their minor Deities though their souls were created by God The same truth may be the object of science as made out by rational demonstration and of faith as built upon the authority of God in Gospel-revelation whence God falls under the object both of Metaphysicks and Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle speaking of those who were destitute of Gospel-light Rom. 1. 19. God hath manifested something of himselfe to them namely by that common light by which he enlightneth every one who comes Joh. 1. 9. into the world to wit by the light of nature which improved may bring us to many though no saving discoveries of God And that brings me to the second Truth contained in the Text though it bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence ariseth the second assertion That natural light in its most elevated and raised improvements can Doctrine make no full and saving discoveries of God In the handling which point I shall not dare so far to intrude into the Arke of Gods secrets as to enquire or determine what extraordinary way God may take to manifest himself savingly to those who had only the guidance of natural light Secret things belong Deut. 29. 29. to God revealed things belong to us but if God did use such as for my part I will not limit the holy one of Israel I assert First It was not as the issue of natural improvement nor Secondly A fulfilling any promise revealed in the Word nor Thirdly Any retribution by way of distributive justice nor Fourthly Any answering a just claim could be made to farther communications for First Suppose a man to have improved natural light to the utmost height and this is but suppositio per impossibile Secondly Suppose him to have attained all moral virtues in gradu Heroico Thirdly Suppose him most industrious and quick-sighted in the study of the creatures and the providences of God yet I assert that all this cannot reach to any saving discoveries of God upon this five-fold ground 1. Because natural light can reach no discoveries of Christ whom Chrysostome thinks to be here meant by the unknown God In locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Athenians were wont to worship the Gods of all nations whence the Apostle justly chargeth them of overmuch superstition verse 22. and because they knew not Christ whom the Christians worshipped they erected this Altar to him under
14. He was made partaker of flesh and bloud and verse 16. he took upon him the seed of Abraham and the word was made flesh John 1. 14. The humane nature not existing before assumed but assumed in the first moment of its production by the overshadowing of the Holy Ghost so that Christ took our whole nature body and soul with all their Faculties Properties Affections nay with all natural though not Nihil minus habebat in natura sed nihil habebat in culpa Aug. D. 106. Aug. ibid. sinfull infirmities that he might in all things be like his brethren sin onely excepted Heb. 2. 17. without conversion or confusion of natures or properties And in this nature thus assumed Venit unus sine peccato qui salvos faceret à peccato saies S. Augustine One came without sin who might save from sin He appeared in the world which is the great mystery the Apostle speaks of 1 Tim. 3. 16. namely God manifested in the flesh and by this assuming humane nature he was capacitated for that great design of his coming into the world which was to save sinners in order to which God required a perfect obedience therefore Christ is said to be made under the law Gal. 4. 4. and Satisfaction by a price of bloud paid for without bloud is no remission Heb. 9. 22. Both which were by the Justice of God to be performed in the same nature which had offended against the law and so was liable to death through sin III. Christ obscuring the glorie of his Divinitie by a veil of flesh For though as I said before he parted with none of his glory yet he much obscured it by our weak and miserable nature though some rays of it broke out sometimes in his discourses and especially in his miracles which oft caused the beholders to acknowledge him the Son of God yet he seemed for a time to have laid aside his Majestie and Glorie while he appeared in the world without form or comeliness Therefore when he was ready to leave the world see how he praies to his Father for a manifestatin of that glory which here was obscured in the world John 17. 5. And now O Father glorifie thou me with thine own self with the glorie which I had with thee before the world was where he praies not for any addition or accession of further glorie but a discovery of the glory of his Divine nature through that humane nature which he had assumed to himself IV. In taking upon himself a state of lowest abasement and humiliation He took upon him the form of a servant Phil. 2. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi ex omni seipsum in nihil reduxit saith Beza and he became poor for our sakes 2 Cor. 8. 9. Hic erat per divinam majestatem venit per humanam infirmitatem saies Augustine He affected not earthly greatness and pomp but declined it and his life from the Cradle to the Cross was but one continued scene of miserie V. Christ's willing and ready undertaking for sinners Coming is a voluntary motion Christ came into the world freely and willingly to undertake the work of saving sinners Assumpsit animam carnem hominis non antea à se promerentis nec ad illam percipiendam sublimitatem virtute propriâ laborantis sed omnino gratiâ saies Augustine He was not merited or pre-engaged but out of his love he gave himself as the Apostle Gal. 2. 20. I live by the faith of the Son of God who loved me and gave himself for me He was not forced to it but came freely John 10. 18. No man taketh my life from me but I lay it down of my self I have power to lay it down and I have power to take it up again c. Indeed he is oft said to be sent of his Father John 3. 17. God sent not his Son into the world to condemn the world and Gal. 4. 14. When the fulness of time was come God sent forth his Son made of a woman but it was by a voluntary consent in Christ to the councel and design of God decreeing Christ to the office of a Mediatour therefore Acts 2. 23. it is said by Peter to the scoffing Jews Him being delivered by the determinate counsel and fore knowledge of God ye have taken and by wicked hands have crucisied and slain him Christ is said likewise to be sealed by the Father John 6. 27. Him hath God the Father sealed and to be sanctified and sent into the world by the Father John 10. 36. but it was by the consent and condescension of Christ offering himself as a Sponsor and Mediatour and submitting himself to the will of his Father Heb. 10. 5 7. Christ did voluntarily undertake for us and his submission to the Father was not an act of the Divine nature but voluntarily of the second person willingly offering himself to his Fathers justice for the recovery of sinners and therefore Christ is said oft to give himself and that out of mere love Ephes 5. 2 25. This expression of coming into the world doth not onely speak the event and issue but the design will and ultimate end of Christ's coming quòd non gravatum salvat saith Musculus that he did it freely and willingly Application First This speaks infinite love that God should send Christ and Christ come to undertake for sinners God commendeth his love towards us in that while we were yet sinners Christ died for us Rom. 5. 8. and God so loved the world that he gave his onely begotten Son that whosoever believeth on him should not perish but have everlasting life John 3. 16. Each word there heightens the love of God a Son given a begotten Son an onely begotten Son nay a welbeloved Son as in Matth. 3. 17. who was in the bosome of his Father John 1. 18. that God should not spare his Son Rom. 8. 32. this must needs speak love It was an argument of Abraham's love to God that at his command he with-held not his Isaac Gen. 22. 2. from God who yet gave him and had power to command him again But that God should give his Son to the wicked ungratefull undeserving world must needs speak a greater affection then that of Abraham's and what can that be less then an infinite love When Christ did but shed a tear for Lazarus the Jews collected his love from that John 11. 35 36. how much more may we that Chriâ—â— should come into the world to shed his bloud for us This inâ—â—eed is infinite love c. Secondly This speaks abundance of comfort to Christians Is Christ come into the world hath he taken upon him our natures then this speaks comfort to true sincere Christians I. In case of their imperfect obedience in case of their many failings and imperfections Why Christian do but maintain sinceritie and press on to perfection and remember that Christ hath assumed thy nature and in that perfectly fulfilled the
upon him and verse 6. The Lord hath laid on him the iniquities of us all it pleased the Lord to bruise him v. 10. and He made his soul an offering for sin and this satisfaction by reason of the dignitie and holiness of the person was exactly proportionable to whatever the justice of God could require for mans sin Acts 20. 28. he is said to have purchased the Church with his own bloud Sin bound us over to justice Christ satisfied it and so saves sinners and supposing God's acceptance of a suretie which was an act of his highest grace and favour and wholly subject to the liberty of his Will his Justice could not require a more perfect satisfaction then was made by Christ 2. Pacifying of the wrath of God towards and reconciling God to sinners Indeed by the Socinian divinitie God and man were never at odds Christus non placavit Deum sed placatum ostendit saith Socinus It is true indeed that the very coming of Christ into the world was an evidence and demonstration of that great love of benevolence or that Philanthropie whereby God was inclined to do good to lost man John 3. 16. but no love of complacencie or delight in a sinner till actually reconciled by Jesus Christ but a mutual enmitie between God and man and a hatred in God to man Eph. 2. children of wrath and John 3. verse last upon him who believeth not the wrath of God which anger and wrath of God stands in contradistinction and opposition not to the general love of God to his creatures as such whereby he may design to do them good but to the the special love and friendship of God to and delight in his creature which cannot be till justice be satisfied and reconciliation perfected by Christ 2 Cor. 5. 19. Rom. 3. 25. that is his Justice in punishing sin and Ephes 2. 15 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom reconciliation supposeth enmitie and making peace includes opposition till which be removed the Holiness and Justice of God permits not the salvation of any sinner 3. Pardon and justification from guilt Rom. 3. 24. we are said to be justified freely by his grace freely in respect of us who confer nothing to it by grace in respect of Divine acceptation of this price paid by Christ yet by justice and merit if we respect Christ who came into the world to die and by death to purchase our pardon Rom. 5. 9. So then Justice being satisfied God reconciled and guilt removed by the undertaking of Christ the design of saving sinners for which he came into the world is effectually promoted Sixthly Why and how it was necessary that Christ should come in 6. Partic. order to this end viz. man's salvation I shall lay down these six positions for the determination of this I. It is absolutely impossible that the sinner should be saved till sin by some means be removed and taken away As it is contrary to God's revealed will to save any man in his sin without repentance and faith in Christ so it is a contradiction to the holiness and purity of his nature as being a God of purer eyes then to behold evil as it is Hab. 1. 13. I like not to dispute the absoluteness of God's power but we must have a care of exalting God's power to the prejudice of his Holiness as soon may God leave to hate sin that is as soon may God lay aside his nature as save any man obstinately continuing and dying in his sin II. It was not absolutely necessary for Christ to come into the world to save sinners Not by any necessity of coaction for he undertook this work willingly hence it is said Isaiah 53. 12. He poured out his soul unto death c. to note the willingness of Christ in the work Besides it could not be absolutely necessary because God might without any prejudice to his Justice have suffered man finally to have perished in his apostasie nor was he any way more obliged then by his love and mercie to provide for the recoverie of lost man more then the Apostate Angels therefore Scripture evidenceth the love of Christ by this Ephes 5. 2. and Hebr. 2. 16. III. Supposing God's design of saving sinners This was the most convenient way This I finde readily assented to by all that it was most convenient every way both 1. In respect of God that the dishonour which he had received by sin might be repaired by the undertakings of a person of infinite dignitie as Christ was 2. That sinners might be saved with securitie to all Divine attributes by satisfaction to his Justice by Christ's sufferings in the same nature which had offended 3. For security to his Holy Law by Christ's unsinning obedience and 4. With the highest exaltation of his Mercy for abundantioris erat misericordiae quà m si peccata absque satisfactione dimisisset saith Aquinas The Apostle from hence magnifies the riches of Aq. 3. p. q. 46. art 10. God's mercy Ephes 2. 4 5. Hereby God did also most remarkably communicate himself to the creature a greater was not possible then a personal union to the humane nature And then 5. Most convenient in respect of us as being the most cogent incentive of love to God Ferrea lapidea corda esse oportet quae non emolliet tam incomparabilis amoris divini suavitas saith Calvin Calv. in Joan. 15. 13. Hereby we have the advantage of an exact copie of all vertue humilitie patience constancie justice and the like and the most prevailing motive to imitate it in all holiness and piety 1 Cor. 6. v. last And then Lastly It was most eminent in respect of Satan that he might be more shamed and confounded by being conquered in the nature which he had seduced and ruined IV. Supposing the decree of God and his revelation concerning mankinde Man's recovery and salvation was as impossible any other way then by Christ's coming into the world as it is for God's purpose to be frustrated or his will to be fallible or plainly for God to lye To which purpose these Scriptures speak expresly Acts 4. 12. Acts 2. 23. Luke 22. 22. Luke 24. 26 27. V. Supposing God's purpose of saving sinners by way of a price and satisfaction Christ's coming into the world was indispensably necessarie And in this Estius though he thinks it possible that mankinde might have been recovered and reconciled to God by a mere man or an Angel yet this would not have been a redemption by an adequate price or purchase because Justice required satisfaction in the nature offending every individual of which being corrupted and so obnoxious to Justice and indebted to God in more then it was able to pay as deriving all from him was incapable of satisfying for its own score much less for the sin of all mankinde but supposing a man created pure or an Angel still the obedience of this creature would be but finite and so in the