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
that at length they may acquiesce in the injoyment of one that is God as their chiefest good Alass without this union with the head and among themselves in necessary things what can they expect but wrath and the curse and Everlasting destruction 2. With respect to dependance on one head Rom. 12.5 We being many are one body in Christ and every one members of one another that is all things make up one body of which Christ is the Head and are fellow members in respect of one another As necessary and as desirable as it is to be united to God to Life and Glory Everlasting so necessary and desirable it is to depend upon Christ the Head for no man after the entrance of sin can return to God or enjoy God without Christ the Mediator Iohn 14.6 I am the way the truth and the life no man cometh to the Father but by me Acts 4.12 There is no other name under Heaven by which we can be saved but only Iesus Christ 1 Cor. 3.11 Other foundation can no man lay but that which is layed Iesus Christ 1 Iohn 5.12 He that hath the son hath Life and he that hath not the son hath not Life God proclaimed from Heaven Matth. 3.17 This is my beloved son in whom I am well pleased he being one God with the Father and the Spirit of the same substance and essence he only can procure merit and effect our union with God He first assumed our nature and united it to his own Person and so became one flesh with us but then all those that belong to that nature if they believe in him and enter into his Covenant are not onely literally one flesh but Mystically one body and so also one Spirit 1 Cor. 6.17 That is by the bond of the spirit he hath brought them into the state and relation of a body to himself To gather up all Mans return to God is necessary to his blessedness that he may be inseparably conjoyned to him as his chiefest good to this purpose the son of God assumed our nature in the unity of his person and thereby bringeth about the union of the Church with himself as our Head and our communion with one another in Faith and charity if we desire to be blessed and so is according to Christs Prayer Iohn 17.21 That they may be all one as thou Father art in me and I in thee that they also may be one in us verse 23. I in them and thou in me that they may be made perfect in one so that as there is one God and one Mediator between God and Men and one Church united to Christ as his body to this Church we must every one of us be united if we mean to be saved and in the Church with Christ and by Christ with God therefore out of this Mysticall body there is no Salvation 2. How is Christ an Head to this Body This must be explained by answering two question 1. What are the parts of his headship 2. According to what nature doth this office belong to him divine or humane 1. The parts and branches of this headship he is our head with respect to Government and sovereignty and in regard of causality and influence he governeth he quickneth 1. It implyes his Authority to Govern as is manifest by Eph. 5.22 23. Wives submit your selves to your own husbands as unto the Lord for the husband is the head of the Wife even as Christ is the head of the Church So that to be the Churches Head implies superiority or right to govern 2. For the other notion in regard of influence that is evident in Scripture also Col. 2.19 Not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increases with the increase of God the head is the root from whence the vital faculty is disfused to all the members We use to say 〈◊〉 arbor inversa a Tree turned upsided 〈…〉 if this be so the Head is the 〈…〉 Tree So doth Life flow from 〈…〉 the Church the spirit is from 〈…〉 begin the union or to conâ—â—nue the 〈…〉 But let us speak of these branches apart 1. His Authority and power to govern his excellency gives him fitness but his Office right to rule and govern the Church When he sent abroad his Officers and Embassadors to Proselyte the World in his name he pleadeth his right Math. 28.18 All power is given to me both in heaven and in Earth Now the acts which belong to Christ as a Governour may be reduced to these heads 1. To make Laws that shall universally bind all his people 2. To institute Ordinances for Worship 3. To appoint Officers 4. To maintain them in the exercise of these things 1. The first power that belongeth to a governing head is Legislation or making Laws now Christs Headship and Empire being novum jus Imperii a new right which he hath as Mediator for the recovery of lapsed mankind his Law is accordingly It is lex remedians a Law of grace which is given us in the Gospel of our Salvation The sum of his own proper remedial Laws are Faith in our Lord Jesus Christ and Repentance towards God Acts 20.21 Without Repentance our case is not compassionable without Faith we do not own our Redeemer by whom we have so great a benefit yet because this new right of Empire is accumulative not privative beneficial to us indeed but not destructive of our duty to God therefore the whole Law of God as purely moral hath still a binding force upon the consciences as it is explained in the Word of God Now to these Laws of Christ none can add none diminish and therefore Christ will take an account of our fidelity at the last day 2 Thess. 1.8 2. He hath instituted Ordinances for the continual exercise and regulation of our worship and the Government of his people that they may be kept in the due acknowledgement and obedience to him such as the preaching of the Word Sacraments and the exercise of some Government now all the Rules and Statutes which Christ hath made for the ordering of his people must be kept pure until his coming his institutions do best preserve his honour in the World great charges are left 1 Tim. 5.21 I charge thee before God and our Lord Iesus Christ and his Elect Angels that thou observe these things where he speaketh of Ecclesiastical Censures and Disciplines he conjureth him by all that is sacred and holy that it be rightly used 1 Tim. 6.14 Keep this commandment without spot and unrebukaâ—le unto the appearing of Iesus Christ. The Doctrines are so determined by Christ that they cannot be changed the Worship not corrupted the Discipline not abused to serve partial Humors and private or worldly Interests 3. God hath appointed Officers who have all their ministries and services under Christ and for Christ Eph. 4.11 He gave some apostles some prophets and some evangelists and some
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
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
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
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
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
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
person when he giveth him glorious qualities and powers or by revealing and manifesting those glorious qualities which he hath or when he doth receive him and treat him agreeably to his Glory The meaning of Christs prayer then must be of one or other of all these senses when he prayeth that the father would glorifie him with that glory that he had with him before the world was if you take it in the first sense he dâ—sireth that God would bestow upon him as Mediator or God Incarnate a Glory sutable to that Glory he had with him from all Eternity If in the second sense he desireth his Glory may be revealed or become conspicucus in his humane nature If in the third that God would receive him honourably and agreeably to that Glory which sense is the chiefest for it containeth the other two The meaning then in short is that he might be received to the full enjoyment of that glory which he had before the World was Christ was from all Eternity the glorious God this Glory of his Godhead by his humiliation was not diminished and lessened but obscured and hidden and therefore prayeth that he may be received by the Father and openly declared to the World to be the Son of God Or that the Glory of his Godhead might shine forth in the person of Christ God-man Well then before any creature was Christ had a divine Glory how had it he The enemies of this Truth say by decree or designation not by possession but that cannot be he that is not hath nothing if he had not a divine being how could he have divine Glory before the World None can say Paul was an Apostle of Christ before the World was because he was appointed or designed to this work yea none can say he had Faith and brotherly love when he was yet an unbeliever and persecutor yet it pleased God to separate him from his Mothers Womb and predestinated him to have these things Again then all true believers may thus pray to God glorifie me with c. for they are thereunto appointed but this is absurd Besides if he had it then how could he want it now The decree is the same it remaineth then that Christ had a being and substance in the Godhead before any of the Creatures were made VSE 1. This serveth for the confutation of those Atheists that say Christ took upon him the appellation of a God to make his Doctrine more authentick and effectual they confess the morals of Christianity are most excellent for the establishment of Piety and Honesty but mens inclination carrying them more powerfully to vice then vertue this doctrine would not be received with any reverence if it came recommended to them by a mere man and therefore Christ assumed the glorious appellation of the Son of God or pretended to be God A blasphemy very derogatory both to the honour of Christ and Christianity and quite contrary to the drift of the Scriptures both of the Old and New Testament The Messiah promised in the Old Testament was to be God all the Prophets agree in that Jesus Christ proved himself to be God both by his Word and Works and the Apostles still assert it Could they that lived in so many several Ages as the Prophets and Apostles did lay their heads together and have intelligence one with another to convey this Imposture to the World Surely if Christ be the Messiah promised in the Old Testament as clearly he is then he is God for that describeth him to be such and if Christ usurped this honour how did God so highly favour him with such exâ—raordinary Graces by iâ—spiring him with the knowledge of the best Religion in the World to authorise him with miracles to raise him from the dead And must this Religion that condemneth all frauds and doing evil that good may come of it be supported by a lye or cannot God govern the World without countenancing such a deceit or is it possible that such Holy persons as our Lord Jesus and his Apostles were could be guilty of such an Imposture Did they do this by command of God No surely for God which is the God of Truth would not command them to teach a lye or to make use of one He hath power enough to cause the Truth to be embraced by some other means and a greater injury cannot be done him then to go about to gratifie him with what he hateth much less would God have commanded a mere man to call himself his Eternal Son and God equal to him which is a blasphemy and sacriledge as well as a lye the greatest of the kind for mortal man to take upon himself to be the eternal God If it were not by his express commandment would he suffer such an attempt to go unpunished would he witness from Heaven this is my beloved Son in whom I am well pleased would he have raised him from the dead and so ingaged the World to believe in him and adore him Acts 17.31 2. If Christ were before all things let us prefer him above all things This consideration is of great use to draw off our hearts from all created things and to lessen our respects to wordly vanities that they may be more earnestly fixed on what is eternal and glorious He that was before the world was will be when the world shall be no more Christ is from Everlasting to Everlasting Psal. 90.2 to him should we look after him should we seek he is first and last the beginning and ending It is for an Everlasting blessedness for the injoyment of an eternal God that our souls were made He that was from the beginning will be when all things shall have an end it is he that should take up our minds and thoughts How can we have room for so many thoughts about fading glories when we have an Eternal God and Christ to think of What light can we see in a Candle when the Sun shineth in his full strength All things in the World serve onely for a season and then wither and that season is but a short one You glory in your Riches and preeminence now but how long will you do so To day that House and Lands is thine but thou canst not say it will be thine tomorrow but a believer can say my God my Christ is mine to day and will be mine to all eternity Death taketh all from us honours and riches and strength and life but it cannot take God and Christ from us they are ours and everlastingly ours Secondly We come now to the second point his sustaining all things by his Almighty power and by â—im all things consist Doct. II. That as Christ made all things so he doth sustain them in being and working Let me explain this how the creatures are preserved by Christ. 1. This is to be understood not only meritoriously as a moral cause but efficiently as a natural cause of the creatures sustentation for the Apostle
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.
The Priviledges are so greaâ—â—hich are these Pardon of sins and 〈◊〉 Grace and at length Eternal Gloâ—â— 1 Pardon of Sins By this Union with him he is made sin for us that we might be made the righteousness of God in him 2 Cor. 5.21 A sacrifice for sin that we might be justified and accepted with God 2. Sanctifying Grace by the communication of his Spirit We not onely agree with him in the same common humane Nature but the same holy Nature may be in us that was in Christ Heb. 2.11 We are doubly a-kin ratione incarnationis suae regenerationis nostrae 3 At length Eternal Glory followeth for what is the condition of the Head that is also the condition of the Members first Christ then they that are Christs And also Christ is set up as a pattern to which the Church must be conformed Rom. 8.29 Bating the preheminence due to the Head we are to be Glorious as he is Glorious 2. The Duties are far above bare humane power and strength therefore we need the influence of our Head Ioh. 15.5 To obey God to believe in his name to deny our selves in what is most dear and precious to us in the world to be fortified against all Temptations are duties not so easily done as said 2. We have so fouly miscarried already that he will no more trust his honour in our hands but hath put the whole treasure of Grace into the hands of Christ for our use Ioh. 1.16 So Ioh. 3.35 36. The father hath put all things into his hands He that believes on the son hath overlasting life and he that believes not the son hath not seen life God would not leave us to our selves to live apart from him but hath put all things that belong to our happiness into his hands that being united to him vertue might be communicated to us even all the Gifts and Graces of the Spirit They are not intrusted with us but with him and we shall have no more of Pardon Grace and Glory but what we have in and from the Son of God VSES Use I. Is Information To shew how much we are bound to God for putting this honour upon us that Christ should be our head Christ is over the Angels in point of Superiority and Government but not properly said to be an head to them in that strict notion which implies relation to the Church As to influence he is not an head to them You will say they are confirmed by him but the Mediation of Christ presupposes the Fall of Adam for Christ had not been Mediator if Adam had never fallen Now if Christ should come to confirm Angels if this had not been is groundless besides Christ merited for those that have benefit by him and the consummate act of his Merit is his Death but where is it said that he died for Angels II. It informs us of the shameless Usurpation abetted by the Papists who call the Pope head of the Church None can be a Head of the Church to whom the Church is not a Body but it would be strange to say the Church is the Popes body None can be a governing head of the Church but he who is a Mediatorial Head of Vital influence The Papists indeed distinguish these things ascribe the one to the Pope the other to Christ but the Scripture allows not this Writ of Partition None can be the one but he must also be the other But they say he is a ministerial head but a ministerial Universal Head that shall give law to other Churches and christian societies and if they depend not on him shall be excluded from the Priviledges of a Christian Church this is as to matter of Right Sacriledge for this honour is too great for any man and Christ hath appointed no such head and therefore it is a manifest Usurpation of his Royal Prerogative without his leave and consent And as to matter of Fact it is impossible the Church being scattered throughout all parts of the World which can have no commerce with such an head in matters essential to its Government and Edification They that first instituted such an universal Head besides that they had no Authority or Commission so to do were extreamly imprudent and perverters of Christianity Therefore let us consider how it came up at first and how it hath been exercised It came up at first for the prevention of schisms and divisions among Christians they thought fit the Church should be divided into certain Diocesâ—es according to the secular division of the Empire which at first were thirteen in number under the names of Patriarchs and Bishops of the first See who should join in common care and counsel for the good of the christian common-wealth Among these some who in regard of the cities wherein they resided were more eminent than the rest and began to incroach upon the others Jurisdiction till at length they were reduced to four The Bishop of Rome being the Imperial City had the precedency not of Authority super reliqous but of place and order inter reliquos It was potestas honoraria a difference or authority by courtesie afterwards ordinaria an ordinary power then what was de facto given was afterwards challenged de jure 2. Let us consider how this power hath been exercised to the Introduction of Idolatry and divers corruptions and superstitions to the destruction of Kingdoms the blood of the Martyrs and tumults and confusions too long to relate II. Vse To perswade you to accept Christ as your head we are to preach him as Lord 2 Cor. 4.5 you are to receive him as Lord Col. 2.6 our consent is necessary God hath appointed him and the Church appointeth him God by authority the Church by consent We voluntarily acknowledge his dignity and submit unto him both with a consent of dependance and subjection Some God draweth to Christ and gives them to him and him to them Ioh. 6.44 All that live within hearing have means to seek this Grace and if they so do they shall not lose their labour Gods set not men about unprofitable work mind but the duties of the baptismal covenant and the business is at an end Acts 2.39 III. Vse To put us upon self-reflection If Christ be your head 1. You must stand under a correspondent Relation to Christ be members of his mystical body which is done by faith and repentance 2. None can be a true Members of Christ body who doth not receive vital Influence from him Rom. 8.9 It is not enough to be members of some visible church they that are united to him have life there is an influence of common Gifts according to the part we sustain in the body A common Christian hath common Graces those gifts of the spirit which God gives not to the Heathen World as knowledge of the Mysteries of Godliness ability of utterance about heavenly things Heb. 6.4 3. If Christ be our head we must make conscience of the Duties which