Emmanuel, or, The love of Christ explicated and applied in his incarnation being made under the law and his satisfaction in XXX sermons / preached by John Row ... ; and published by Samuel Lee.
First, in the study of himself; secondly, in the study of Christ. The study of a mans self will acquaint him with his own sin and misery, and make him see the infinite need that he hath of Christ;
First, in the study of himself; secondly, in the study of christ. The study of a men self will acquaint him with his own sin and misery, and make him see the infinite need that he hath of christ;
the study of Christ will cause him to admire the Plot of Divine Wisdom and Grace, which hath provided all that in one Christ, which is answerable to all that sin and misery that is in us.
the study of christ will cause him to admire the Plot of Divine Wisdom and Grace, which hath provided all that in one christ, which is answerable to all that since and misery that is in us.
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When the Apostle speaks of breadths, lengths, depths and heights, that which he intends is, that in one Christ is the height, breadth, length, and depth of all true wisdom:
When the Apostle speaks of breadths, lengths, depths and heights, that which he intends is, that in one christ is the height, breadth, length, and depth of all true Wisdom:
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The Apostle intimates in the Text, that it is a great duty incumbent on us to take in as much as possibly we can of this infinite and incomprehensible love of Christ, That ye may comprehend with all Saints what are the heights, &c. Here it may be inquired what is this expression added with all Saints; I conceive it is to shew us two things.
The Apostle intimates in the Text, that it is a great duty incumbent on us to take in as much as possibly we can of this infinite and incomprehensible love of christ, That you may comprehend with all Saints what Are the heights, etc. Here it may be inquired what is this expression added with all Saints; I conceive it is to show us two things.
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First, That Grace in the hearts of the Saints doth naturally put them upon this study. It is the natural tendency of the Spirit of Saints as they are Saints, to study and take in as much of the love of Christ as is possible.
First, That Grace in the hearts of the Saints does naturally put them upon this study. It is the natural tendency of the Spirit of Saints as they Are Saints, to study and take in as much of the love of christ as is possible.
as much as if he should say, This is that which all Saints are pressing after and aspiring unto, they all desire to know more and more of the love of Christ.
as much as if he should say, This is that which all Saints Are pressing After and aspiring unto, they all desire to know more and more of the love of christ.
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Secondly, This expression is added to shew, that it is the great duty of all the Saints to make the Love of Christ their great study. That ye may comprehend with all Saints;
Secondly, This expression is added to show, that it is the great duty of all the Saints to make the Love of christ their great study. That you may comprehend with all Saints;
What will Heaven be, but a clear and perfect knowledge of the love of God in Christ? Then shall we know and understand perfectly what the purpose of the Father was to communicate himself to the Elect by the Son:
What will Heaven be, but a clear and perfect knowledge of the love of God in christ? Then shall we know and understand perfectly what the purpose of the Father was to communicate himself to the Elect by the Son:
as much as if he should say, This is that knowledge that the Saints ought to be pressing after here on earth, all Saints ought to aim and level at this mark.
as much as if he should say, This is that knowledge that the Saints ought to be pressing After Here on earth, all Saints ought to aim and level At this mark.
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Now this being the great end of God to bring us to love him, the more we come to know and understand his infinite love to us, the more will our love be perfected towards him.
Now this being the great end of God to bring us to love him, the more we come to know and understand his infinite love to us, the more will our love be perfected towards him.
2. We have in the Text the Apostles prayer for the Saints upon this supposition; and that is, that the love of Christ being so great, they may know, understand, and comprehend it more and more.
2. We have in the Text the Apostles prayer for the Saints upon this supposition; and that is, that the love of christ being so great, they may know, understand, and comprehend it more and more.
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That it ought to be the endeavour of all the Saints to know, understand, comprehend and take in more and more of this infinite and surpassing love of Christ.
That it ought to be the endeavour of all the Saints to know, understand, comprehend and take in more and more of this infinite and surpassing love of christ.
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To understand this there is a threefold Love we may distinguish of. 1. There is a love of Benevolence or good-will. 2. There is the love of Beneficence. 3. There is the love of Complacency.
To understand this there is a threefold Love we may distinguish of. 1. There is a love of Benevolence or goodwill. 2. There is the love of Beneficence. 3. There is the love of Complacency.
but when Election is attributed to the Father, the Son and the Spirit are not to be excluded from electing: for Election being an act of Gods will, there is but one and the same essential will in Father, Son, and Spirit; what the Father wills, the Son must needs will, and the Spirit wills also:
but when Election is attributed to the Father, the Son and the Spirit Are not to be excluded from electing: for Election being an act of God's will, there is but one and the same essential will in Father, Son, and Spirit; what the Father wills, the Son must needs will, and the Spirit wills also:
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and as the Father is glorified in their salvation, so is the Son: therefore are the Elect said to be Christs own, Joh. 13.1. — and they are called his sheep, and these sheep he knows, Joh. 10.14. — How doth he know his sheep? he knows them from Eternity, and loves them from Eternity.
and as the Father is glorified in their salvation, so is the Son: Therefore Are the Elect said to be Christ own, John 13.1. — and they Are called his sheep, and these sheep he knows, John 10.14. — How does he know his sheep? he knows them from Eternity, and loves them from Eternity.
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The meaning is, Christ from Eternity hath decreed to bestow eternal life upon them, he gives them the beginnings of it in this world in their Justification and Sanctification;
The meaning is, christ from Eternity hath decreed to bestow Eternal life upon them, he gives them the beginnings of it in this world in their Justification and Sanctification;
not only Election, which is the Decree of God to bestow good things upon us, but also Adoption, the forgiveness of sin, the acceptation of our persons:
not only Election, which is the decree of God to bestow good things upon us, but also Adoption, the forgiveness of since, the acceptation of our Persons:
so as he did not know other men, to take that delight in him, which he did not in other men. Isa. 43.4. Since thou hast been precious in my sight, thou hast been honourable. Zeph. 3.17. The Lord thy God will rejoyce over thee with singing, he will rest in his love. Isa. 62.5. As the bridegroom rejoyceth over his bride, so shall thy God rejoyce over thee.
so as he did not know other men, to take that delight in him, which he did not in other men. Isaiah 43.4. Since thou hast been precious in my sighed, thou hast been honourable. Zephaniah 3.17. The Lord thy God will rejoice over thee with singing, he will rest in his love. Isaiah 62.5. As the bridegroom Rejoiceth over his bride, so shall thy God rejoice over thee.
2. Christ takes delight in the graces of his people. He first bestows grace upon his people, and then he delights in his own graces: Psal. 147.11. The Lord taketh pleasure in them that fear him. Prov. 8.17. I love them that love me.
2. christ Takes delight in the graces of his people. He First bestows grace upon his people, and then he delights in his own graces: Psalm 147.11. The Lord Takes pleasure in them that Fear him. Curae 8.17. I love them that love me.
but though we cannot comprehend it, yet there is something we may know of it, otherwise the Apostle would not have prayed as he doth in the Text, that ye may comprehend with all Saints what are the heights, &c. We may gather in some drops of the Ocean,
but though we cannot comprehend it, yet there is something we may know of it, otherwise the Apostle would not have prayed as he does in the Text, that you may comprehend with all Saints what Are the heights, etc. We may gather in Some drops of the Ocean,
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1. Christs love is an ancient love: Christs love is more ancient and of longer standing than the world: Eph. 1.4. According as he hath chosen us in him before the foundation of the world.
1. Christ love is an ancient love: Christ love is more ancient and of longer standing than the world: Ephesians 1.4. According as he hath chosen us in him before the Foundation of the world.
therefore doth he say, I have loved thee with an ever lasting love, Jer. 31.3. It is a saying of one of the Ancients, Mirus profecto amor hominum unà cum Deo aeternus. Cyril.
Therefore does he say, I have loved thee with an ever lasting love, Jer. 31.3. It is a saying of one of the Ancients, Mirus profecto amor hominum unà cum God Eternal. Cyril.
and he therefore gave us a being, that he might demonstrate and set forth the riches of that grace and love he had in his heart towards us: Rom. 9.23. That he might make known the riches of his glory on the vessels of mercy, which he had before prepared unto glory.
and he Therefore gave us a being, that he might demonstrate and Set forth the riches of that grace and love he had in his heart towards us: Rom. 9.23. That he might make known the riches of his glory on the vessels of mercy, which he had before prepared unto glory.
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Christs delights were with the sons of men from Eternity, Prov. 8.31. Christs delight from Eternity was to think what he should do for us, before ever we had a being;
Christ delights were with the Sons of men from Eternity, Curae 8.31. Christ delight from Eternity was to think what he should do for us, before ever we had a being;
but God loves the creature freely and arbitrarily, he might have chosen whether he would have set his love upon it yea or no: Rom. 9.15. I will have mercy on whom I will have mercy.
but God loves the creature freely and arbitrarily, he might have chosen whither he would have Set his love upon it yea or no: Rom. 9.15. I will have mercy on whom I will have mercy.
and if he had needed any thing, the creature could have given him nothing, for the creature had nothing to give him but what God had first given to it:
and if he had needed any thing, the creature could have given him nothing, for the creature had nothing to give him but what God had First given to it:
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God was not necessitated to have made the creature, or to have given it a being, much less was he necessitated to have given it such a supernatural good as grace and glory was.
God was not necessitated to have made the creature, or to have given it a being, much less was he necessitated to have given it such a supernatural good as grace and glory was.
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he was not necessitated to make man at all, to give him so much as a natural being, much less was he necessitated to give the happiness and glory of Heaven to him.
he was not necessitated to make man At all, to give him so much as a natural being, much less was he necessitated to give the happiness and glory of Heaven to him.
Who hath first given to him, and it shall be given to him again? God did not stand in need of any thing out of himself, he had alsufficiency and perfection in himself, within the compass of his own essence, if we may so speak;
Who hath First given to him, and it shall be given to him again? God did not stand in need of any thing out of himself, he had All-sufficiency and perfection in himself, within the compass of his own essence, if we may so speak;
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Rom. 9.11, 13. The children being yet unborn, neither having done good or evil, it was said, Jacob have I loved, and Esau have I hated. 2 Tim. 1.9. Who hath saved us and called us, not according to our works, &c. Rom. 8.28. All things work together for good to them who love God, to them who are the called according to his purpose.
Rom. 9.11, 13. The children being yet unborn, neither having done good or evil, it was said, Jacob have I loved, and Esau have I hated. 2 Tim. 1.9. Who hath saved us and called us, not according to our works, etc. Rom. 8.28. All things work together for good to them who love God, to them who Are the called according to his purpose.
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Secondly, he gives them his Son: Having given us his Son, Rom. 8.32. Joh. 3.16. Thirdly, he gives Heaven, Salvation, and eternal life unto them, Luk. 12.32. 1 Thess. 5.9. These are the things that God bestows upon his people:
Secondly, he gives them his Son: Having given us his Son, Rom. 8.32. John 3.16. Thirdly, he gives Heaven, Salvation, and Eternal life unto them, Luk. 12.32. 1 Thess 5.9. These Are the things that God bestows upon his people:
therefore he is said to be the Saviour of all men, especially of those that believe, 1 Tim. 4.10. God preserves and saves all men by a common Providence, but he is in a special peculiar manner the Saviour of Believers:
Therefore he is said to be the Saviour of all men, especially of those that believe, 1 Tim. 4.10. God preserves and saves all men by a Common Providence, but he is in a special peculiar manner the Saviour of Believers:
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in one place he is said to be the Saviour of all men, and in another place he is said to be the Saviour of his body the Church. Christ is the Saviour of all men in some respect,
in one place he is said to be the Saviour of all men, and in Another place he is said to be the Saviour of his body the Church. christ is the Saviour of all men in Some respect,
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but not so as he is the Saviour of his body the Church: he saves all men with a common salvation, but he doth not save all men with a spiritual eternal salvation, it is the Church only he so saves.
but not so as he is the Saviour of his body the Church: he saves all men with a Common salvation, but he does not save all men with a spiritual Eternal salvation, it is the Church only he so saves.
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2. The love of Christ is a discriminating love, because it is such a love as is bestowed upon some persons which is not bestowed upon others: Whom he foreknew, them he did predestinate, Rom. 8.29.
2. The love of christ is a discriminating love, Because it is such a love as is bestowed upon Some Persons which is not bestowed upon Others: Whom he foreknew, them he did predestinate, Rom. 8.29.
but he foreknows some after a special manner, he so foreknows some as he doth not foreknow others: he so foreknows some from Eternity as to love them from Eternity:
but he foreknows Some After a special manner, he so foreknows Some as he does not foreknow Others: he so foreknows Some from Eternity as to love them from Eternity:
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he so foreknows some as to pass by others: hence it is said, he loved his own which were in the world, Joh. 13.1. he hath chosen them out of the world, Joh. 15.19. and he prays for them, not for the world, Joh. 17.9. Here we may cry out with the Apostle, O the depths!
he so foreknows Some as to pass by Others: hence it is said, he loved his own which were in the world, John 13.1. he hath chosen them out of the world, John 15.19. and he prays for them, not for the world, John 17.9. Here we may cry out with the Apostle, Oh the depths!
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There was no reason on the part of the Elect why they should be chosen, and not others, Mal. 1.2. Was not Esau Jacobs brother, saith the Lord? yet I loved Jacob. As much as if it had been said, What preheminence had Jacob more than Esau, when I made my Election? Was not Esau Jacobs brother? Did not Esau and Jacob stand upon equal ground? and might I not have taken one as well as another? Nay Esau was the elder brother, yet, saith God, Jacob have I loved. There is no dignity or worth in the Elect why they should be chosen more than others:
There was no reason on the part of the Elect why they should be chosen, and not Others, Malachi 1.2. Was not Esau Jacobs brother, Says the Lord? yet I loved Jacob. As much as if it had been said, What pre-eminence had Jacob more than Esau, when I made my Election? Was not Esau Jacobs brother? Did not Esau and Jacob stand upon equal ground? and might I not have taken one as well as Another? Nay Esau was the elder brother, yet, Says God, Jacob have I loved. There is no dignity or worth in the Elect why they should be chosen more than Others:
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but God who is rich in mercy, for the great love wherewith he hath loved us, Eph. 2.4. hath bestowed that love on some which he hath denied to others.
but God who is rich in mercy, for the great love wherewith he hath loved us, Ephesians 2.4. hath bestowed that love on Some which he hath denied to Others.
Those who are chosen are not better and more worthy than others, but God out of his own love will make them to be vessels of mercy when as he will pass by others.
Those who Are chosen Are not better and more worthy than Others, but God out of his own love will make them to be vessels of mercy when as he will pass by Others.
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why? thou art yet uncalled, and lyest wallowing in thy sins. The first dawnings of Christs love appear and break forth in vocation: Eph. 5.26. Christ loved the Church, that he might sanctifie and cleanse it with the washing of water by the word.
why? thou art yet uncalled, and liest wallowing in thy Sins. The First dawnings of Christ love appear and break forth in vocation: Ephesians 5.26. christ loved the Church, that he might sanctify and cleanse it with the washing of water by the word.
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Thou art a poor creature wallowing in thy blood, thou continuest in thy ignorance, unbelief, prophaneness, hardness to this day? Whoever thou art whilst thou continuest such, thou hast no evidence as yet of thy election of God, that thou hast any share or part in this glorious love of Christ.
Thou art a poor creature wallowing in thy blood, thou Continuest in thy ignorance, unbelief, profaneness, hardness to this day? Whoever thou art while thou Continuest such, thou hast no evidence as yet of thy election of God, that thou hast any share or part in this glorious love of christ.
O pray that thou mayst feel the sanctifying and cleansing work of Christs Spirit, that the Word may have a work on thy soul for conversion. Christ loves the Church,
O pray that thou Mayest feel the sanctifying and cleansing work of Christ Spirit, that the Word may have a work on thy soul for conversion. christ loves the Church,
and sanctifies and cleanses it with the washing of water by the word. The Word is the ordinary means by which the Elect are sartctified; and therefore Christ prays, Sanctifie them by thy truth, thy word is truth, Joh. 17.17.
and Sanctifies and cleanses it with the washing of water by the word. The Word is the ordinary means by which the Elect Are sartctified; and Therefore christ prays, Sanctify them by thy truth, thy word is truth, John 17.17.
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If thou wouldst have some evidence of Christs love, pray that the Word of God may have some effect upon thee to bring thee from darkness to light, and from the power of Satan to God. To the People of God.
If thou Wouldst have Some evidence of Christ love, pray that the Word of God may have Some Effect upon thee to bring thee from darkness to Light, and from the power of Satan to God. To the People of God.
If a father intend to settle such an inheritance upon his child, and will lay out all the money he hath to purchase that inheritance, it is a sign he loves that child well.
If a father intend to settle such an inheritance upon his child, and will lay out all the money he hath to purchase that inheritance, it is a Signen he loves that child well.
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the things that God intends to bestow upon his people are the greatest things, and he hath been at the greatest cost and charges to bring them to this inheritance.
the things that God intends to bestow upon his people Are the greatest things, and he hath been At the greatest cost and charges to bring them to this inheritance.
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2. As the things are great in themselves which God bestows upon his people, so God hath been at great charge and expences to bring us to this inheritance.
2. As the things Are great in themselves which God bestows upon his people, so God hath been At great charge and expenses to bring us to this inheritance.
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All things work together for good to them that love God, to them who are the called according to his purpose, Rom. 8.28. Observe the last expression, the called according to his purpose.
All things work together for good to them that love God, to them who Are the called according to his purpose, Rom. 8.28. Observe the last expression, the called according to his purpose.
Those whom God hath a purpose to save, those whom he hath laid out his eternal love upon, all things are ordered to bring them to that happiness he hath purposed to bestow upon them.
Those whom God hath a purpose to save, those whom he hath laid out his Eternal love upon, all things Are ordered to bring them to that happiness he hath purposed to bestow upon them.
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3. The love of Christ is constant, unchangeable, and everlasting. The unchangeableness of Gods love ariseth from the unchangeableness of his nature: Mal. 3.6. I am the Lord, I change not, therefore the sons of Jacob are not consumed.
3. The love of christ is constant, unchangeable, and everlasting. The unchangeableness of God's love arises from the unchangeableness of his nature: Malachi 3.6. I am the Lord, I change not, Therefore the Sons of Jacob Are not consumed.
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but yet the root and fountain of Gods love is still the same. Whom the Lord loves he rebukes and chastens, Rev. 3.20. Gods correction of his people proceeds from his love.
but yet the root and fountain of God's love is still the same. Whom the Lord loves he rebukes and chastens, Rev. 3.20. God's correction of his people proceeds from his love.
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therefore when David committed that sin in taking Ʋriah's wife, the Text saith expresly, but the thing which David did, displeased the Lord, 2 Sam. 11. ult. It is contrary to the nature of God, who is Holiness it self, to approve of the sins of his people,
Therefore when David committed that since in taking Ʋriah's wife, the Text Says expressly, but the thing which David did, displeased the Lord, 2 Sam. 11. ult. It is contrary to the nature of God, who is Holiness it self, to approve of the Sins of his people,
The Scripture is very clear to this purpose, Psal. 89.30, 31. If his children forsake my law, &c. then will I visit their transgression with the rood, &c nevertheless my loving-kindness will I not utterly take from him.
The Scripture is very clear to this purpose, Psalm 89.30, 31. If his children forsake my law, etc. then will I visit their Transgression with the rood, etc. nevertheless my Lovingkindness will I not utterly take from him.
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Here we see Gods paternal displeasure or his fatherly corrections may consist with his love: yea in some sense Gods corrections are the Fruit of his love. 1 Cor. 11.32. We are chastened of the Lord, that we may not be condemned with the world;
Here we see God's paternal displeasure or his fatherly corrections may consist with his love: yea in Some sense God's corrections Are the Fruit of his love. 1 Cor. 11.32. We Are chastened of the Lord, that we may not be condemned with the world;
Christs love is from Eternity, and his love never ends. Having loved his own, he loved them to the end, Joh. 13.1. 2. Having spoken of the Properties of Christs love, I come to speak of the love that is to be found in both his Natures, in the Divine and in the humane nature.
Christ love is from Eternity, and his love never ends. Having loved his own, he loved them to the end, John 13.1. 2. Having spoken of the Properties of Christ love, I come to speak of the love that is to be found in both his Nature's, in the Divine and in the humane nature.
The Love of Christ is a great love, if we consider the love that is to be found in each of his Natures, the Divine and humane nature. Eph. 5.25. it is said, Christ hath loved the Church, and given himself for it.
The Love of christ is a great love, if we Consider the love that is to be found in each of his Nature's, the Divine and humane nature. Ephesians 5.25. it is said, christ hath loved the Church, and given himself for it.
Christ therefore loves his Church with a twofold love, with a Divine and a humane love, each of which is the most sincere, the greatest, the most perfect, the most constant, and abiding love. I shall speak
christ Therefore loves his Church with a twofold love, with a Divine and a humane love, each of which is the most sincere, the greatest, the most perfect, the most constant, and abiding love. I shall speak
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1. Of the love that is in his humane nature, because that will help us to conceive the better of the love that is in his Divine nature: the love that is in the humane nature is the product or effect of the love that is in his Divine nature: and if the love of his humane nature be so great, the love of his Divine nature must needs be far greater, as we shall hear.
1. Of the love that is in his humane nature, Because that will help us to conceive the better of the love that is in his Divine nature: the love that is in the humane nature is the product or Effect of the love that is in his Divine nature: and if the love of his humane nature be so great, the love of his Divine nature must needs be Far greater, as we shall hear.
To understand which, we must consider, as there are two natures in Christ, the Divine and humane nature; so there are two wills, the Divine and humane will:
To understand which, we must Consider, as there Are two nature's in christ, the Divine and humane nature; so there Are two wills, the Divine and humane will:
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It is true, that which the School men call Habitual grace, which is in the soul of Christ, is not simply infinite, and the reason that they give is this:
It is true, that which the School men call Habitual grace, which is in the soul of christ, is not simply infinite, and the reason that they give is this:
now as the Son receives all the Father hath in the eternal Generation, (the whole substance of the Father is communicated to the Son in the eternal Generation, there is no perfection that is in the Father but it is to be found in the Son) therefore by consequence it follows, that the love of the Father must necessarily be communicated to the Son,
now as the Son receives all the Father hath in the Eternal Generation, (the Whole substance of the Father is communicated to the Son in the Eternal Generation, there is no perfection that is in the Father but it is to be found in the Son) Therefore by consequence it follows, that the love of the Father must necessarily be communicated to the Son,
and doth reside in the Son, and there is but one and the same Divine love both in the Father and in the Son. Now the Son, the second person in Trinity, taking our nature, both the love of the Father and the Son (for,
and does reside in the Son, and there is but one and the same Divine love both in the Father and in the Son. Now the Son, the second person in Trinity, taking our nature, both the love of the Father and the Son (for,
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therefore the humane Soul of Christ being inflamed and set on fire with the fire of Divine love (which is so near it, which inhabits and dwells in it) must needs be fuller of love than any creatures heart ever was.
Therefore the humane Soul of christ being inflamed and Set on fire with the fire of Divine love (which is so near it, which inhabits and dwells in it) must needs be fuller of love than any creatures heart ever was.
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therefore we must necessarily suppose there was the greatest love imaginable in Christs humane soul, the greatest as was possible there could be in any created nature.
Therefore we must necessarily suppose there was the greatest love imaginable in Christ humane soul, the greatest as was possible there could be in any created nature.
how tender, how affectionate must that heart be that hath all the love of the Father and the Son poured out into it? For consider it, the Son receives all from the Father by eternal Generation, the Son takes up our nature and dwells in it;
how tender, how affectionate must that heart be that hath all the love of the Father and the Son poured out into it? For Consider it, the Son receives all from the Father by Eternal Generation, the Son Takes up our nature and dwells in it;
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the humane nature united to the Son, takes in the influence of the Fathers and the Sons love by means of its personal Union with the Son. And thus the humane nature is not only warmed, but wholly set on fire by the Divinity inhabiting in it.
the humane nature united to the Son, Takes in the influence of the Father's and the Sons love by means of its personal union with the Son. And thus the humane nature is not only warmed, but wholly Set on fire by the Divinity inhabiting in it.
Therefore it is well observed by one of the Ancients, There is some warmth, some heat that comes from Christ the eternal Word into all the Saints hearts;
Therefore it is well observed by one of the Ancients, There is Some warmth, Some heat that comes from christ the Eternal Word into all the Saints hearts;
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In hac anima ipse ignis divinus substantialiter requievisse credendus est. Orig. but in Christs humane Soul the very fire of Divine love dwells substantially: there it rested substantially;
In hac anima ipse ignis Divine substantialiter requievisse credendus est. Origin but in Christ humane Soul the very fire of Divine love dwells substantially: there it rested substantially;
Hence is it, that we have those expressions, that he is a merciful and a faithful High Priest, Heb. 2.17. that he is touched with the feeling of our infirmities, Heb. 3.15. We read also of the bowels of Christ, the meekness, the gentleness of Christ, 2 Cor. 10.1. Never were there such words of love and sweetness spoken by any man as by him:
Hence is it, that we have those expressions, that he is a merciful and a faithful High Priest, Hebrew 2.17. that he is touched with the feeling of our infirmities, Hebrew 3.15. We read also of the bowels of christ, the meekness, the gentleness of christ, 2 Cor. 10.1. Never were there such words of love and sweetness spoken by any man as by him:
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Certainly never were there such words of love, sweetness, and tenderness spoken here upon this earth as those last words of his which were uttered a little before his Suffering,
Certainly never were there such words of love, sweetness, and tenderness spoken Here upon this earth as those last words of his which were uttered a little before his Suffering,
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and are recorded in the 13, 14, 15, 16, & 17 Chapters of John. Read over all the Books of love and friendship that were ever written by any of the sons of men, they do all come far short of those melting strains of love that are there expressed.
and Are recorded in the 13, 14, 15, 16, & 17 Chapters of John. Read over all the Books of love and friendship that were ever written by any of the Sons of men, they do all come Far short of those melting strains of love that Are there expressed.
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So sweet and amiable was the conversation of Jesus Christ, that it is reported of the Apostle Peter in the Ecclesiastical History, that after Christs Ascension he wept so abundantly, that he was always seen wiping his face from the tears;
So sweet and amiable was the Conversation of jesus christ, that it is reported of the Apostle Peter in the Ecclesiastical History, that After Christ Ascension he wept so abundantly, that he was always seen wiping his face from the tears;
2. The love of Christ as Man, or which was in his humane nature, may be seen in the compliance of his humane will with the Divine will in point of suffering.
2. The love of christ as Man, or which was in his humane nature, may be seen in the compliance of his humane will with the Divine will in point of suffering.
It is true, it was the Divine will that gave up the humane nature to suffer, Joh. 6.51. The bread which I will give is my flesh, which I will give for the life of the world.
It is true, it was the Divine will that gave up the humane nature to suffer, John 6.51. The bred which I will give is my Flesh, which I will give for the life of the world.
The cup which my Father hath given me to drink, shall not I drink of it? Joh. 18.11. I have a baptism to be baptized with, and how am I straitned till it be accomplished, Luk. 12.50. It is true, had he not been God, he could never have stood under such a burden as the burden of Divine wrath:
The cup which my Father hath given me to drink, shall not I drink of it? John 18.11. I have a Baptism to be baptised with, and how am I straitened till it be accomplished, Luk. 12.50. It is true, had he not been God, he could never have stood under such a burden as the burden of Divine wrath:
But being supported by the Godhead, he was inabled to undergo his Sufferings, and also his humane will influenced by the Deity, was made willing to suffer:
But being supported by the Godhead, he was enabled to undergo his Sufferings, and also his humane will influenced by the Deity, was made willing to suffer:
The person that lays down his life is the Son of God incarnate, the life which he lays down is the life of his Humanity; for the life of his Divinity could never be laid down.
The person that lays down his life is the Son of God incarnate, the life which he lays down is the life of his Humanity; for the life of his Divinity could never be laid down.
Now the Divine person had the humane soul and body united to himself in the bond of personal Ʋnion. The Divine person gives up the humane soul and body to be separated from each other at his death,
Now the Divine person had the humane soul and body united to himself in the bound of personal Ʋnion. The Divine person gives up the humane soul and body to be separated from each other At his death,
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Now the humane will knowing that it is the pleasure of the Divine will that the humanity should be given up to suffer, submits unto, and complies with the Divine will:
Now the humane will knowing that it is the pleasure of the Divine will that the humanity should be given up to suffer, submits unto, and complies with the Divine will:
this is implied in that expression, This commandment have I received of my Father, Joh. 10.18. The Divine will of the Father and of the Son are all one.
this is implied in that expression, This Commandment have I received of my Father, John 10.18. The Divine will of the Father and of the Son Are all one.
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Now the humane will knowing that it was the pleasure of the Divine will, that the humane nature should be given up to suffering and death, complies with the Divine will herein.
Now the humane will knowing that it was the pleasure of the Divine will, that the humane nature should be given up to suffering and death, complies with the Divine will herein.
It is true, Christs Intercession is a work that belongs to him as Mediator: now Christ is Mediator not according to one nature only, but according to both natures;
It is true, Christ Intercession is a work that belongs to him as Mediator: now christ is Mediator not according to one nature only, but according to both nature's;
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as well as in the rest of his Mediatory actions: but yet although the person praying for us be God-man (that very person who subsists in both natures) yet that nature in which he is most properly said to pray, is his humane nature:
as well as in the rest of his Mediatory actions: but yet although the person praying for us be God-man (that very person who subsists in both nature's) yet that nature in which he is most properly said to pray, is his humane nature:
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What Christian heart is it that doth not melt when he doth clearly understand that the eternal Son of God did ask for him in particular, that he might be one with him and the Father? Can we desire a greater happiness than this, to be one with the Father and the Son? This is the happiness Christ asks for us, that we might be one in the Father and the Son. And as he prays for this Union, the top of all,
What Christian heart is it that does not melt when he does clearly understand that the Eternal Son of God did ask for him in particular, that he might be one with him and the Father? Can we desire a greater happiness than this, to be one with the Father and the Son? This is the happiness christ asks for us, that we might be one in the Father and the Son. And as he prays for this union, the top of all,
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What comfort is this, that our Lord Jesus hath prayed we may be kept to our last happiness, that God would be his own power keep us to Salvation? The Salvation of the Elect must needs be secure,
What Comfort is this, that our Lord jesus hath prayed we may be kept to our last happiness, that God would be his own power keep us to Salvation? The Salvation of the Elect must needs be secure,
2. He prays that we might be kept from the evil of the world, vers. 15. You that fear to be overtaken with any scandalous sin, you may know the worth of this prayer.
2. He prays that we might be kept from the evil of the world, vers. 15. You that Fear to be overtaken with any scandalous since, you may know the worth of this prayer.
and it was meet we should contemplate a little the love that was in Christs humane nature, that by this consideration we might rise up to contemplate the love of the Divine nature, which is the fountain and head-spring.
and it was meet we should contemplate a little the love that was in Christ humane nature, that by this consideration we might rise up to contemplate the love of the Divine nature, which is the fountain and headspring.
Behold what manner of love the Father hath shewed us, 1 Joh. 3.1. The grace of our Lord Jesus Christ, and the love of God, &c. 2 Cor. 16.14. The love of God, that is, the love of the Father:
Behold what manner of love the Father hath showed us, 1 John 3.1. The grace of our Lord jesus christ, and the love of God, etc. 2 Cor. 16.14. The love of God, that is, the love of the Father:
for when Christ and God are set in distinction, by God we are to understand the first person of the Trinity, the Father. So Joh. 3.16. God so loved the world, that is, God the Father.
for when christ and God Are Set in distinction, by God we Are to understand the First person of the Trinity, the Father. So John 3.16. God so loved the world, that is, God the Father.
but they are of the same Essence, and because of the sameness of the Essence in the Father and in the Son, there is the same love in the Father and in the Son. Love is an essential property belonging to the Essence of God;
but they Are of the same Essence, and Because of the sameness of the Essence in the Father and in the Son, there is the same love in the Father and in the Son. Love is an essential property belonging to the Essence of God;
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therefore the Son receiving all from the Father in the eternal Generation, the whole intire love of the Father is communicated to him, and resides in him.
Therefore the Son receiving all from the Father in the Eternal Generation, the Whole entire love of the Father is communicated to him, and resides in him.
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Therefore he is called the express image of his person, the brightness of his glory, Heb. 1.3. The whole nature of the Father is to be seen and is made conspicuous in the person of the Son. Therefore if we conclude, that there is the highest and most immense love in the Father, we must necessarily conclude there is the same love in the Son, who is the express image of his person.
Therefore he is called the express image of his person, the brightness of his glory, Hebrew 1.3. The Whole nature of the Father is to be seen and is made conspicuous in the person of the Son. Therefore if we conclude, that there is the highest and most immense love in the Father, we must necessarily conclude there is the same love in the Son, who is the express image of his person.
But I incline rather to understand it as Austin of the Divine Love, there is but one and the same Divine love in the Father and the Son. It is Austins Exposition upon the Text:
But I incline rather to understand it as Austin of the Divine Love, there is but one and the same Divine love in the Father and the Son. It is Austins Exposition upon the Text:
great are the affections that are seated in his humane heart, never so much sweetness, kindness, tenderness, compassionateness to be found in any heart as his.
great Are the affections that Are seated in his humane heart, never so much sweetness, kindness, tenderness, compassionateness to be found in any heart as his.
In him dwells all the fulness of the Godhead bodily, Col. 2.9. It is not a particle or some small portion of the Divinity, but the fulness of the Godhead;
In him dwells all the fullness of the Godhead bodily, Col. 2.9. It is not a particle or Some small portion of the Divinity, but the fullness of the Godhead;
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or that the love which immediately flows from his humane will and affections, is simply infinite as the Divine love is, (although it is a far greater love than ever was found in the heart of any creature) but thus we may conceive of it.
or that the love which immediately flows from his humane will and affections, is simply infinite as the Divine love is, (although it is a Far greater love than ever was found in the heart of any creature) but thus we may conceive of it.
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but then look to his Divine love, and where will you find a parallel? What are a few drops to the Ocean? All the love that is scattered among the creatures, is but as a drop;
but then look to his Divine love, and where will you find a parallel? What Are a few drops to the Ocean? All the love that is scattered among the creatures, is but as a drop;
When Christ would win upon souls, how doth he do it? He sets his love before them, I love them that love me, Prov. 8.17. If any man love me, he shall be loved of my Father, and I will love him, Joh. 14.21. Love is the thing which is most naturally loved:
When christ would win upon Souls, how does he do it? He sets his love before them, I love them that love me, Curae 8.17. If any man love me, he shall be loved of my Father, and I will love him, John 14.21. Love is the thing which is most naturally loved:
Here is the love of God himself, the love of the Divinity, here is love lodged in a part of your own nature, lodged in that nature which is akin to you:
Here is the love of God himself, the love of the Divinity, Here is love lodged in a part of your own nature, lodged in that nature which is akin to you:
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should not the consideration of this sweet matchless love of Christ joyned with the consideration of your extreme misery and necessity make up the most powerful argument to draw souls to Christ? Here you have the sweetest and most glorious love in the world to invite you on the one hand,
should not the consideration of this sweet matchless love of christ joined with the consideration of your extreme misery and necessity make up the most powerful argument to draw Souls to christ? Here you have the Sweetest and most glorious love in the world to invite you on the one hand,
and on the other you have the necessity of your own misery. Ʋnless you believe that I am he, you shall dye in your sins, Joh. 8.24. He that believes not on the Son, the wrath of God abideth on him, Joh. 3. ult.
and on the other you have the necessity of your own misery. Ʋnless you believe that I am he, you shall die in your Sins, John 8.24. He that believes not on the Son, the wrath of God Abideth on him, John 3. ult.
consider the sweet, kind, compassionate, sympathizing heart of Christ as man; consider that love is lodged in the heart of one that is your elder Brother:
Consider the sweet, kind, compassionate, sympathizing heart of christ as man; Consider that love is lodged in the heart of one that is your elder Brother:
so the Son hath the whole nature of God in him; therefore doth John say of the Son, This is the true God, 1 Joh. 5.20. The Father and the Son are but one and the same true God.
so the Son hath the Whole nature of God in him; Therefore does John say of the Son, This is the true God, 1 John 5.20. The Father and the Son Are but one and the same true God.
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Now love is most natural to God, love is his very Essence: hence it is said, God is love, 1 Joh. 4.7. I do not remember in all the Scripture, that God is called anger, wrath, or hatred.
Now love is most natural to God, love is his very Essence: hence it is said, God is love, 1 John 4.7. I do not Remember in all the Scripture, that God is called anger, wrath, or hatred.
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It is true, anger, wrath, hatred are attributed to God, but I do not remember that it is formally or categorically expressed thus, that God is wrath, anger, hatred;
It is true, anger, wrath, hatred Are attributed to God, but I do not Remember that it is formally or categorically expressed thus, that God is wrath, anger, hatred;
But thus we ought to conceive of it, That property in God whereby he is inclined to hate sin, which is natural and essential to him (as the Psalmist tells us, Thou lovest righteousness, and hatest iniquity ) had never had an object to work upon, had not sin entred into the world.
But thus we ought to conceive of it, That property in God whereby he is inclined to hate since, which is natural and essential to him (as the Psalmist tells us, Thou Lovest righteousness, and Hatest iniquity) had never had an Object to work upon, had not since entered into the world.
Austin observes, it is as natural for God to love, as it is for him to be and live. God is an intellectual Being, and being so, he must needs know, understand, and love himself:
Austin observes, it is as natural for God to love, as it is for him to be and live. God is an intellectual Being, and being so, he must needs know, understand, and love himself:
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God is good by nature and essence, there is no one good but God, Mat. 19.17. Creatures are good by participation, but they are not originally, essentially good;
God is good by nature and essence, there is no one good but God, Mathew 19.17. Creatures Are good by participation, but they Are not originally, essentially good;
that the pains and torments of Hell should be suffered and undergone for us; that our nature should be carried into Heaven and filled with glory there:
that the pains and torments of Hell should be suffered and undergone for us; that our nature should be carried into Heaven and filled with glory there:
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For mark it, it is the Divine nature, in the person of the Son, which sanctifies the humanity and assumes it into unity of person, that carries forth the humanity as to all actions and sufferings;
For mark it, it is the Divine nature, in the person of the Son, which Sanctifies the humanity and assumes it into unity of person, that carries forth the humanity as to all actions and sufferings;
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so that if these be demonstrations of the highest love, for God to dwell in our nature, to see the Law fulfilled for us, to see the torments and pains of Hell undergone for us, to see Divine Justice satisfied for us, we ought to behold and contemplate the love of the Divine nature as the first root of these things;
so that if these be demonstrations of the highest love, for God to dwell in our nature, to see the Law fulfilled for us, to see the torments and pains of Hell undergone for us, to see Divine justice satisfied for us, we ought to behold and contemplate the love of the Divine nature as the First root of these things;
God so loved the world, that he gave his only begotten Son, &c. 1 Joh. 3.16. There was the love of the humanity which did concur in Christs laying down his life for us.
God so loved the world, that he gave his only begotten Son, etc. 1 John 3.16. There was the love of the humanity which did concur in Christ laying down his life for us.
but notwithstanding this, the love that was in his Divine nature was the principal; therefore doth John say, Hereby we perceive the love of God, that he laid down his life for us, 1 Joh. 3.16.
but notwithstanding this, the love that was in his Divine nature was the principal; Therefore does John say, Hereby we perceive the love of God, that he laid down his life for us, 1 John 3.16.
1. The first effect of Christs love is his Incarnation. O that God would give us an heart to listen to the great Mysteries of God that are contained herein as the weight of these things requires;
1. The First Effect of Christ love is his Incarnation. Oh that God would give us an heart to listen to the great Mysteres of God that Are contained herein as the weight of these things requires;
For the God of Heaven to be made in the likeness of men, and to be found in fashion as a man, this will overcome and swallow him up that understands a little what the meaning of that is, Heb. 4.15. This work of Christs Incarnation is a stupendious work, the greatest work that ever was done, the greatest that ever shall be done.
For the God of Heaven to be made in the likeness of men, and to be found in fashion as a man, this will overcome and swallow him up that understands a little what the meaning of that is, Hebrew 4.15. This work of Christ Incarnation is a stupendious work, the greatest work that ever was done, the greatest that ever shall be done.
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This was that made Cyprian to say, I do not wonder at the other miracles that are in the world, I wonder at this, that God should be in the womb of a Virgin:
This was that made Cyprian to say, I do not wonder At the other Miracles that Are in the world, I wonder At this, that God should be in the womb of a Virgae:
When God would manifest his love to man to the uttermost, he himself would become man. 1 Tim. 3.3. Great is the mystery of godliness, God manifested in the flesh.
When God would manifest his love to man to the uttermost, he himself would become man. 1 Tim. 3.3. Great is the mystery of godliness, God manifested in the Flesh.
therefore the Apostle, after he had declared the sum of this Mystery, that God was manifested in the flesh, he adds this, he was seen of Angels, or he appeared to Angels.
Therefore the Apostle, After he had declared the sum of this Mystery, that God was manifested in the Flesh, he adds this, he was seen of Angels, or he appeared to Angels.
but God was never seen as made visible in the flesh, until after the Son of God was incarnate and made man, the Angels beheld this sight (God made visible in flesh) with wonder and astonishment.
but God was never seen as made visible in the Flesh, until After the Son of God was incarnate and made man, the Angels beheld this sighed (God made visible in Flesh) with wonder and astonishment.
The meaning is, says Calvin, it was such a spectacle to see God incarnate, God made visible in flesh, that it drew the Angels to look upon it with admiration, by reason of the novelty and excellency of it.
The meaning is, Says calvin, it was such a spectacle to see God incarnate, God made visible in Flesh, that it drew the Angels to look upon it with admiration, by reason of the novelty and excellency of it.
He was seen of Angels, the most august Majesty of this great Mystery could not be set forth more magnificently than by this that it is said, He was seen of Angels:
He was seen of Angels, the most august Majesty of this great Mystery could not be Set forth more magnificently than by this that it is said, He was seen of Angels:
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It is the observation of a Learned man, the Apostle speaks here of the good Angels. The good Angels we know are confirmed in grace, so that they never fell;
It is the observation of a Learned man, the Apostle speaks Here of the good Angels. The good Angels we know Are confirmed in grace, so that they never fell;
But here the observation of Calvin must be taken in, That the Son of God hath preferred us above the Angels, this is not to be understood in respect of the dignity or excellency of our nature,
But Here the observation of calvin must be taken in, That the Son of God hath preferred us above the Angels, this is not to be understood in respect of the dignity or excellency of our nature,
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by him all things were made, and without him was not any thing made that was made, Joh. 1.12, 13. This Son had not his existence first of all when he took flesh from the Virgin:
by him all things were made, and without him was not any thing made that was made, John 1.12, 13. This Son had not his existence First of all when he took Flesh from the Virgae:
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he was the Son before and God before, Prov. 8.24, 25, 26. When there was no depths was I brought forth. Micah 5.2. His goings forth were from everlasting.
he was the Son before and God before, Curae 8.24, 25, 26. When there was no depths was I brought forth. micah 5.2. His goings forth were from everlasting.
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Now that this great person, this eternal person should be incarnate, and take to himself a created nature in time, this sets forth the greatness of his love.
Now that this great person, this Eternal person should be incarnate, and take to himself a created nature in time, this sets forth the greatness of his love.
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O the heights, and depths, and breadths, and lengths of this love! Isa. 53.10. He was despised and rejected of men. Joh. 10.33. Thou being a man makest thy self God.
Oh the heights, and depths, and breadths, and lengths of this love! Isaiah 53.10. He was despised and rejected of men. John 10.33. Thou being a man Makest thy self God.
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Here we must inquire, wherein did the condescension of Christ appear in his Incarnation or in his assumption of our nature? I shall open that in several particulars.
Here we must inquire, wherein did the condescension of christ appear in his Incarnation or in his Assump of our nature? I shall open that in several particulars.
What comparison is there between God and the creature? That the eternal God should joyn himself so nearly to the nature of his own creature, this is admirable.
What comparison is there between God and the creature? That the Eternal God should join himself so nearly to the nature of his own creature, this is admirable.
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and in the same moment that the Word, the second person in Trinity, joyned himself to our nature, that part or parcel of humane nature that was joyned to his person, was sanctified by the Holy Ghost;
and in the same moment that the Word, the second person in Trinity, joined himself to our nature, that part or parcel of humane nature that was joined to his person, was sanctified by the Holy Ghost;
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We must not suppose any instant of time, when that part of humane nature that was joyned to the Son of God, should have a subsistence of its own before it was united to his person:
We must not suppose any instant of time, when that part of humane nature that was joined to the Son of God, should have a subsistence of its own before it was united to his person:
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God who was Purity and Holiness it self, might justly have loathed and abhorred such impurity as ours, he might justly have disdained to have sought out a habitation for himself among such polluted creatures.
God who was Purity and Holiness it self, might justly have loathed and abhorred such impurity as ours, he might justly have disdained to have sought out a habitation for himself among such polluted creatures.
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now that God should seek out and prepare for himself a habitation out of such an impure sink as our nature was, by reason of sin, this is that which greatly commends the love and condescension of the Son of God.
now that God should seek out and prepare for himself a habitation out of such an impure sink as our nature was, by reason of since, this is that which greatly commends the love and condescension of the Son of God.
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3. The greatness of Christs love in his Incarnation with respect to his condescension appears in this, in that he took our nature together with its infirmities:
3. The greatness of Christ love in his Incarnation with respect to his condescension appears in this, in that he took our nature together with its infirmities:
The Son of God did not only take flesh, but he took passible mortal flesh, such a nature as was subject to suffering and death, this was a great commendation of his love.
The Son of God did not only take Flesh, but he took passable Mortal Flesh, such a nature as was Subject to suffering and death, this was a great commendation of his love.
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By one man sin entred into the world, and death by sin, Rom. 5. Therefore the Son of God out of his great love to us was not only willing to take our nature,
By one man since entered into the world, and death by since, Rom. 5. Therefore the Son of God out of his great love to us was not only willing to take our nature,
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4. The greatness of Christs condescension in his Incarnation appears in this, in that he suffered the glory of his Divinity to be hid and veiled for a time in our nature, after he had assumed it.
4. The greatness of Christ condescension in his Incarnation appears in this, in that he suffered the glory of his Divinity to be hid and veiled for a time in our nature, After he had assumed it.
and was found in fashion as a man, there was his emptying himself. He might always have continued in the form of God only, without taking to himself the form of a servant;
and was found in fashion as a man, there was his emptying himself. He might always have continued in the from of God only, without taking to himself the from of a servant;
or if he will take the form of a servant, he might presently and immediately shew forth the glory of his Divinity in that humane nature which he assumes;
or if he will take the from of a servant, he might presently and immediately show forth the glory of his Divinity in that humane nature which he assumes;
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being found in fashion as a man, he was called the Carpenters Son, and owned by the generality of men as no other but the Son of Joseph and Mary. Look as the light and glory of the Sun is hid and veiled by some dark cloud interposing;
being found in fashion as a man, he was called the Carpenters Son, and owned by the generality of men as no other but the Son of Joseph and Marry. Look as the Light and glory of the Sun is hid and veiled by Some dark cloud interposing;
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In the time of his humiliation, when the Lord Jesus did but let forth some beams of his Divinity in his Transfiguration, the Evangelist tells us, That his face did shine as the Sun,
In the time of his humiliation, when the Lord jesus did but let forth Some beams of his Divinity in his Transfiguration, the Evangelist tells us, That his face did shine as the Sun,
and otherwise, and those who were spiritually illuminated and had familiar converse with him, beheld his glory as the glory of the only begotten Son of God, Joh. 1.14.
and otherwise, and those who were spiritually illuminated and had familiar converse with him, beheld his glory as the glory of the only begotten Son of God, John 1.14.
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The Son of God did so far contain and keep in his glory, that it may be truly said he made himself of no reputation, that is, he was not seen and acknowledged to be what indeed he was, by the generality of men.
The Son of God did so Far contain and keep in his glory, that it may be truly said he made himself of no reputation, that is, he was not seen and acknowledged to be what indeed he was, by the generality of men.
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Hence are these expressions of the Prophet, Isa. 53.2. He hath no form nor comeliness: and when we shall see him, there is no beauty that we should desire him.
Hence Are these expressions of the Prophet, Isaiah 53.2. He hath no from nor comeliness: and when we shall see him, there is no beauty that we should desire him.
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Now this is a great Argument of the condescension of the Lord Jesus, that when he might have let forth the glory of his Divinity in such a way, that he might have convinced all men, that he was true God;
Now this is a great Argument of the condescension of the Lord jesus, that when he might have let forth the glory of his Divinity in such a Way, that he might have convinced all men, that he was true God;
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and if he had not suffered and dyed, what had become of our Salvation? The day is coming when the Lord Jesus shall appear in the glory of his Divinity in the humane nature he hath assumed,
and if he had not suffered and died, what had become of our Salvation? The day is coming when the Lord jesus shall appear in the glory of his Divinity in the humane nature he hath assumed,
so as that he shall be acknowledged to be God by all creatures: Phil. 2.11. Every tongue shall confess that Jesus Christ is Lord to the glory of God the Father.
so as that he shall be acknowledged to be God by all creatures: Philip 2.11. Every tongue shall confess that jesus christ is Lord to the glory of God the Father.
When Christ shall come to Judgment, he shall come in the glory of his Father, Mat. 16.27. The glory of the Son and the Father is but one and the same glory;
When christ shall come to Judgement, he shall come in the glory of his Father, Mathew 16.27. The glory of the Son and the Father is but one and the same glory;
What is it to appear in the Divinity of himself and Father? What is it for the Son to come in the glory of his own and the Fathers Divinity? Certainly, it is to manifest the glory of his Divinity in and by the humane nature assumed;
What is it to appear in the Divinity of himself and Father? What is it for the Son to come in the glory of his own and the Father's Divinity? Certainly, it is to manifest the glory of his Divinity in and by the humane nature assumed;
when he comes to Judgment, that all men shall know that Jesus Christ is true God as well as true Man. Now that which Christ will certainly do when he comes to Judgment, viz. he will manifest the glory of his Divinity to all men in and by the humane nature assumed, he could have done,
when he comes to Judgement, that all men shall know that jesus christ is true God as well as true Man. Now that which christ will Certainly do when he comes to Judgement, viz. he will manifest the glory of his Divinity to all men in and by the humane nature assumed, he could have done,
but here lay the greatness of his condescension, That he was pleased to hide and keep secret in a great measure the glory of his Divinity, that he might accomplish the work of our Salvation.
but Here lay the greatness of his condescension, That he was pleased to hide and keep secret in a great measure the glory of his Divinity, that he might accomplish the work of our Salvation.
yet such is the humility of God incarnate, that he is content to lay aside the glory of his Divinity, that he might exalt man that laboured to dethrone and depress him.
yet such is the humility of God incarnate, that he is content to lay aside the glory of his Divinity, that he might exalt man that laboured to dethrone and depress him.
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4. THE greatness of the love of Christ in his Incarnation may be seen in the nearness of the Union that is made between the two Natures, the humane and the Divine nature in the person of the Son of God.
4. THE greatness of the love of christ in his Incarnation may be seen in the nearness of the union that is made between the two Nature's, the humane and the Divine nature in the person of the Son of God.
so that the humane nature (as it is well exprest by one) is by means of this union rooted in the Divine stock. To understand this, we must know that the Son of God was a person before his Incarnation,
so that the humane nature (as it is well expressed by one) is by means of this Union rooted in the Divine stock. To understand this, we must know that the Son of God was a person before his Incarnation,
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The same person who subsisted in the Divine nature only, before his Incarnation; after his Incarnation subsists in both natures, the Divine and humane nature.
The same person who subsisted in the Divine nature only, before his Incarnation; After his Incarnation subsists in both nature's, the Divine and humane nature.
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That Christ was a person, and had his subsistence in the Divine nature before his Incarnation, that the Evangelist had shewn us in the two first verses, In the beginning was the Word,
That christ was a person, and had his subsistence in the Divine nature before his Incarnation, that the Evangelist had shown us in the two First Verses, In the beginning was the Word,
Here the Evangelist shews us plainly, that Christ had his subsistence before his Incarnation, he subsisted in the Divine nature, he subsisted with the Father in the same Divine Essence.
Here the Evangelist shows us plainly, that christ had his subsistence before his Incarnation, he subsisted in the Divine nature, he subsisted with the Father in the same Divine Essence.
Now after he comes to acquaint us, that this very person whom he calls the Word, and who did first of all subsist in the nature of God only, did afterwards become man, and was made flesh; and after his Incarnation subsists in both natures, the nature of man as well as the nature of God, who before his Incarnation subsisted in the nature of God only. The Word was made flesh.
Now After he comes to acquaint us, that this very person whom he calls the Word, and who did First of all subsist in the nature of God only, did afterwards become man, and was made Flesh; and After his Incarnation subsists in both nature's, the nature of man as well as the nature of God, who before his Incarnation subsisted in the nature of God only. The Word was made Flesh.
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but the Word is made flesh, thus we ought to conceive of it, the Word, that is, the eternal Word, the second person of the Trinity, who was a person before, draws the humane nature into the Ʋnity of his own person,
but the Word is made Flesh, thus we ought to conceive of it, the Word, that is, the Eternal Word, the second person of the Trinity, who was a person before, draws the humane nature into the Ʋnity of his own person,
The Word who was a person before his Incarnation, assumes and takes the humane nature (destitute of any personal subsistence of its own) into the unity of his own personal subsistence;
The Word who was a person before his Incarnation, assumes and Takes the humane nature (destitute of any personal subsistence of its own) into the unity of his own personal subsistence;
which is therefore called the Hypostatical or personal Union, because both the natures, the Divine and the humane nature are united into that one Hypostasis or person of the Son of God.
which is Therefore called the Hypostatical or personal union, Because both the nature's, the Divine and the humane nature Are united into that one Hypostasis or person of the Son of God.
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This union (the union of the two natures in that one person of Christ) is the greatest of all unions, next to the union of the three persons of the Sacred Trinity, which indeed may not so properly be called a Ʋnion as a Ʋnity. The highest Trinity hath exhibited to us this Trinity, that these three, the Word, the flesh and humane soul of Christ should be one: one not by any confusion of substance, but one in person.
This Union (the Union of the two nature's in that one person of christ) is the greatest of all unions, next to the Union of the three Persons of the Sacred Trinity, which indeed may not so properly be called a Ʋnion as a Ʋnity. The highest Trinity hath exhibited to us this Trinity, that these three, the Word, the Flesh and humane soul of christ should be one: one not by any confusion of substance, but one in person.
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In the Sacred Trinity the persons remain distinct, but the nature is one; in the personal Ʋnion the natures remain distinct, but the person is but one.
In the Sacred Trinity the Persons remain distinct, but the nature is one; in the personal Ʋnion the nature's remain distinct, but the person is but one.
for notwithstanding the mystical Union, notwithstanding the inhabitation of the Spirit in Believers, yet a Believer remains a true person, the person of a Believer and the person of Christ remain distinct persons,
for notwithstanding the mystical union, notwithstanding the inhabitation of the Spirit in Believers, yet a Believer remains a true person, the person of a Believer and the person of christ remain distinct Persons,
but in this other union (the personal union, the union of the two natures in the person of Christ) the humane nature of Christ hath no subsistence of its own,
but in this other Union (the personal Union, the Union of the two nature's in the person of christ) the humane nature of christ hath no subsistence of its own,
It is the observation of a Learned Divine, this Union is so near, individual, inseparable, indissoluble, that the Divine nature of the Son will not, cannot, ought not to be thought on, sought for, apprehended out of this union which it hath with the humane nature;
It is the observation of a Learned Divine, this union is so near, Individu, inseparable, indissoluble, that the Divine nature of the Son will not, cannot, ought not to be Thought on, sought for, apprehended out of this Union which it hath with the humane nature;
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or individual, but it is the proper body of the Son of God; therefore is it called the Temple of his body, Joh. 2.21. elsewhere it is said, Feed the Church of God which he hath purchased with his own blood, Act. 20.28.
or Individu, but it is the proper body of the Son of God; Therefore is it called the Temple of his body, John 2.21. elsewhere it is said, Feed the Church of God which he hath purchased with his own blood, Act. 20.28.
And we have that expression, The body of his flesh, Col. 1.22. That particle or parcel of our nature which the Son of God assumed and took up, was so individually, inseparably, indissolubly united to him, that it became his own proper flesh;
And we have that expression, The body of his Flesh, Col. 1.22. That particle or parcel of our nature which the Son of God assumed and took up, was so individually, inseparably, indissolubly united to him, that it became his own proper Flesh;
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To sum up this particular, what love is this, that the Son of God, so great a person as we have heard, should take up a part of our nature, joyn it to himself in the bond of near union,
To sum up this particular, what love is this, that the Son of God, so great a person as we have herd, should take up a part of our nature, join it to himself in the bound of near Union,
and by the Son incarnate we come to have communion with all the Trinity. Hence is that expression of the Apostle John, 1 Joh. 2.24. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son and in the Father.
and by the Son incarnate we come to have communion with all the Trinity. Hence is that expression of the Apostle John, 1 John 2.24. If that which you have herd from the beginning shall remain in you, you also shall continue in the Son and in the Father.
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He had said before, He that denies the Son, the same hath not the Father, now he saith, By abiding in the doctrine of the Son, we shall continue in the Son and in the Father.
He had said before, He that Denies the Son, the same hath not the Father, now he Says, By abiding in the Doctrine of the Son, we shall continue in the Son and in the Father.
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What is the doctrine of the Son, which if we continue in, we shall continue in the Son and in the Father? The doctrine of the Son is, That the Word is made flesh.
What is the Doctrine of the Son, which if we continue in, we shall continue in the Son and in the Father? The Doctrine of the Son is, That the Word is made Flesh.
and the reason is, because the Divine persons, although they are distinct, yet they have an inbeing in each other, Joh. 14.10. The Father is in the Son, and the Spirit proceedeth from the Father and the Son;
and the reason is, Because the Divine Persons, although they Are distinct, yet they have an inbeing in each other, John 14.10. The Father is in the Son, and the Spirit Proceedeth from the Father and the Son;
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1. At the same time we apprehend the Divinity of the Son, we do also apprehend the Divinity of the Father. Joh. 14.9. He that hath seen me hath seen the Father.
1. At the same time we apprehend the Divinity of the Son, we do also apprehend the Divinity of the Father. John 14.9. He that hath seen me hath seen the Father.
therefore when we apprehend and conceive of the Divinity of the Son, we do at the same time apprehend the Divinity of the Father and Spirit, which is common to all the three persons.
Therefore when we apprehend and conceive of the Divinity of the Son, we do At the same time apprehend the Divinity of the Father and Spirit, which is Common to all the three Persons.
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Therefore if there be a distinction between the Father and the Son, and that distinction be not in point of Essence, the distinction must necessarily be conceived to be as to the person of the one and of the other:
Therefore if there be a distinction between the Father and the Son, and that distinction be not in point of Essence, the distinction must necessarily be conceived to be as to the person of the one and of the other:
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and the self same Essence is to be conceived after a distinct manner of subsisting in the Son. Or we may take it in other words thus: One and the self same God after such a manner of subsisting is the Father: one and the same God after such a manner of subsisting is the Son. For that which we call a person in the Godhead, is nothing else but the Divine Essence it self distinguished by some proper manner of subsisting; as for instance;
and the self same Essence is to be conceived After a distinct manner of subsisting in the Son. Or we may take it in other words thus: One and the self same God After such a manner of subsisting is the Father: one and the same God After such a manner of subsisting is the Son. For that which we call a person in the Godhead, is nothing Else but the Divine Essence it self distinguished by Some proper manner of subsisting; as for instance;
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When we conceive of the Son, we conceive of him as the second person in the Deity, who hath the same whole and intire nature of God in him as the Father hath;
When we conceive of the Son, we conceive of him as the second person in the Deity, who hath the same Whole and entire nature of God in him as the Father hath;
When we conceive of one person in the Trinity, or direct an act of faith to one person, we must take in the whole Deity or whole God in our apprehension or conception:
When we conceive of one person in the Trinity, or Direct an act of faith to one person, we must take in the Whole Deity or Whole God in our apprehension or conception:
when we conceive of another person, or direct an act of faith to another person of the Trinity, we must take in the whole Deity or Essence in our apprehension:
when we conceive of Another person, or Direct an act of faith to Another person of the Trinity, we must take in the Whole Deity or Essence in our apprehension:
the humanity of Christ leads us to the Divinity, we begin at the humanity, and we ascend from thence to the consideration of that person, who assumed the humane nature.
the humanity of christ leads us to the Divinity, we begin At the humanity, and we ascend from thence to the consideration of that person, who assumed the humane nature.
now, when by the eye of faith we can contemplate the Divinity in the person of the Son, we may be the same eye of faith reflect upon the person of the Father as subsisting in the same Divinity,
now, when by the eye of faith we can contemplate the Divinity in the person of the Son, we may be the same eye of faith reflect upon the person of the Father as subsisting in the same Divinity,
and this is no other conclusion than the Apostle lays down, 2 Joh. vers. 9. Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God.
and this is no other conclusion than the Apostle lays down, 2 John vers. 9. Whosoever Transgresseth and Abideth not in the Doctrine of christ, hath not God.
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Whosoever he be who transgresseth, whosoever he be that swerves or turns aside from Apostolical doctrine, the doctrine delivered by Christ himself and the Apostles concerning Christ, the same hath not God;
Whosoever he be who Transgresseth, whosoever he be that swerves or turns aside from Apostolical Doctrine, the Doctrine Delivered by christ himself and the Apostles Concerning christ, the same hath not God;
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Christ is the name of that person who subsists in both natures, Christ is the name of the person of the Mediator, which is constituted of both natures, the Divine and humane nature;
christ is the name of that person who subsists in both nature's, christ is the name of the person of the Mediator, which is constituted of both nature's, the Divine and humane nature;
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God manifested in the flesh, declared to be the Son of God according to the Spirit of holiness, Rom. 2.3. The Scripture when it speaks of Christ as Me•iator, when it speaks of that person who must bring us to God, it speaks of him as that person that subsists in both natures, in the nature of God and of man.
God manifested in the Flesh, declared to be the Son of God according to the Spirit of holiness, Rom. 2.3. The Scripture when it speaks of christ as Me•iator, when it speaks of that person who must bring us to God, it speaks of him as that person that subsists in both nature's, in the nature of God and of man.
and they who deny the truth of his humanity by affirming, Christ hath no longer any humane body, these cannot be said to continue in the doctrine of Christ, and all such have not God:
and they who deny the truth of his humanity by affirming, christ hath no longer any humane body, these cannot be said to continue in the Doctrine of christ, and all such have not God:
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and at last to be brought to the injoyment of him. 1 Joh. 4.15. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.
and At last to be brought to the enjoyment of him. 1 John 4.15. Whosoever shall confess that jesus is the Son of God, God dwells in him, and he in God.
Now if he only dwells in God, and God in him, that thus owns the Divinity of Christ, what shall become of them that deny his Divinity? Certainly God doth not dwell in them,
Now if he only dwells in God, and God in him, that thus owns the Divinity of christ, what shall become of them that deny his Divinity? Certainly God does not dwell in them,
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that Christ who must save us is no other but the Word incarnate, he who in the beginning was with God, and who in the beginning was God, he by whom all things were made, and without whom nothing was made that was made, and who afterward in the fulness of time was made flesh, this is he by whom you must be saved, if ever you be saved.
that christ who must save us is no other but the Word incarnate, he who in the beginning was with God, and who in the beginning was God, he by whom all things were made, and without whom nothing was made that was made, and who afterwards in the fullness of time was made Flesh, this is he by whom you must be saved, if ever you be saved.
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Christ the eternal Word is the light of men, Joh. 1.4. All the light that is in men is but a created spark from Christ, who was the first increated light: it is by him you must be redeemed and saved, by whom you were at first made and created.
christ the Eternal Word is the Light of men, John 1.4. All the Light that is in men is but a created spark from christ, who was the First increated Light: it is by him you must be redeemed and saved, by whom you were At First made and created.
so the Church sings in that triumphant Song of hers, Isa. 12.2. Take heed how you go off from, how you frame to your selves any other Saviour besides this great Saviour, whose Name is the Lord our Righteousness: who is God and man in one person.
so the Church sings in that triumphant Song of hers, Isaiah 12.2. Take heed how you go off from, how you frame to your selves any other Saviour beside this great Saviour, whose Name is the Lord our Righteousness: who is God and man in one person.
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and that is by studying much the Son incarnate. The study of one Christ will bring us to the highest knowledge of God that we are capable of: Joh. 14.6. I am the way, the truth, and the life.
and that is by studying much the Son incarnate. The study of one christ will bring us to the highest knowledge of God that we Are capable of: John 14.6. I am the Way, the truth, and the life.
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If Christ be the way, the truth, and the life, he must needs soar beyond perfection, aspire at something beyond the last perfection, who is not content with one Christ.
If christ be the Way, the truth, and the life, he must needs soar beyond perfection, aspire At something beyond the last perfection, who is not content with one christ.
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then is he to be acknowledged to be wholly in the Father, and the Father to be wholly in him, He that hath seen him, hath seen the Father, 2 Joh. 9. Most sweet are those promises of the Lord Jesus, Joh. 14.21, 23. If any man love me he shall be beloved of my Father,
then is he to be acknowledged to be wholly in the Father, and the Father to be wholly in him, He that hath seen him, hath seen the Father, 2 John 9. Most sweet Are those promises of the Lord jesus, John 14.21, 23. If any man love me he shall be Beloved of my Father,
All the Trinity is brought near to us in that one person: the Divine persons, though they are distinct in their relative properties, yet they are inseparable;
All the Trinity is brought near to us in that one person: the Divine Persons, though they Are distinct in their relative properties, yet they Are inseparable;
The greatness of the love of Christ in the work of his Incarnation will appear in the great advancement that cometh to our nature by the Incarnation of the Son of God.
The greatness of the love of christ in the work of his Incarnation will appear in the great advancement that comes to our nature by the Incarnation of the Son of God.
1. By means of the Incarnation of the Son of God a part of our nature is advanced above the Angels, Heb. 2.16. Verily he took not on him the nature of Angels.
1. By means of the Incarnation of the Son of God a part of our nature is advanced above the Angels, Hebrew 2.16. Verily he took not on him the nature of Angels.
and every name that is names not only in this world, but in that which is to come, Eph. 1.20, 21. The Apostle in that place is speaking of Christ-man: Now Christ-man is exalted above Principalities and Powers, that is, above the Angels,
and every name that is names not only in this world, but in that which is to come, Ephesians 1.20, 21. The Apostle in that place is speaking of Christ-man: Now Christ-man is exalted above Principalities and Powers, that is, above the Angels,
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The advancement of our nature by the work of Incarnation appears in this, In that by means of the Incarnation a part of our nature is joyned to the second person in Trinity, continueth in personal union with him;
The advancement of our nature by the work of Incarnation appears in this, In that by means of the Incarnation a part of our nature is joined to the second person in Trinity, Continueth in personal Union with him;
It is a Position and a Maxime both of ancient and modern Divines, That that person of the Trinity whom the Scripture calls the Word with his proper flesh is the second person of the Trinity.
It is a Position and a Maxim both of ancient and modern Divines, That that person of the Trinity whom the Scripture calls the Word with his proper Flesh is the second person of the Trinity.
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Now we must understand this aright, when Divines say, The Son or the Word with his proper flesh is the second person of the Trinity, 1. we must not suppose that hereby is intended any conversion in the natures,
Now we must understand this aright, when Divines say, The Son or the Word with his proper Flesh is the second person of the Trinity, 1. we must not suppose that hereby is intended any conversion in the nature's,
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we must still remember how that the two natures, the Divine and humane nature after this union is made in the person of the Son, always remain essentially different and distinct:
we must still Remember how that the two nature's, the Divine and humane nature After this Union is made in the person of the Son, always remain essentially different and distinct:
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that is, the Divinity doth always remain to be the Divinity, and the humanity to be the humanity, that is, it remains true humane nature after the personal Union.
that is, the Divinity does always remain to be the Divinity, and the humanity to be the humanity, that is, it remains true humane nature After the personal union.
and yet notwithstanding the Apostle saith there are but three that bear record in Heaven, the Father, the Word, and the Holy Ghost; so that the Word with his own proper flesh is but one and the same person.
and yet notwithstanding the Apostle Says there Are but three that bear record in Heaven, the Father, the Word, and the Holy Ghost; so that the Word with his own proper Flesh is but one and the same person.
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But that person whom the Scripture calls the Word, or the Son of God, I say, the Word assuming humane nature, is, and continues to be the second person of the Trinity;
But that person whom the Scripture calls the Word, or the Son of God, I say, the Word assuming humane nature, is, and continues to be the second person of the Trinity;
but the humane nature is taken into the unity of the person of the Word, and subsists wholly in and by the person of the Word, who is the second person in Trinity.
but the humane nature is taken into the unity of the person of the Word, and subsists wholly in and by the person of the Word, who is the second person in Trinity.
The Word who was a person from Eternity, and subsisted in the Divine nature only before the Incarnation, by reason of the Incarnation subsists in both natures, the Divine and humane;
The Word who was a person from Eternity, and subsisted in the Divine nature only before the Incarnation, by reason of the Incarnation subsists in both nature's, the Divine and humane;
That he was a person in the Trinity before his Incarnation, is clear from Joh. 1. Neither doth the Word's assuming of humane nature make an addition of any new person to the Trinity;
That he was a person in the Trinity before his Incarnation, is clear from John 1. Neither does the Word's assuming of humane nature make an addition of any new person to the Trinity;
but thus we ought to conceive of it, One and the same person who subsisted in the Divine nature only before his Incarnation, by means of his Incarnation subsists in both natures:
but thus we ought to conceive of it, One and the same person who subsisted in the Divine nature only before his Incarnation, by means of his Incarnation subsists in both nature's:
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3. The third Consideration is this, the advancement of our nature by the work of Christs Incarnation appears in this, In that by means of the Incarnation a part of our nature is become the Temple as it were of the Divinity: Destroy this Temple,
3. The third Consideration is this, the advancement of our nature by the work of Christ Incarnation appears in this, In that by means of the Incarnation a part of our nature is become the Temple as it were of the Divinity: Destroy this Temple,
and in three days I will raise it up; but he spake of the Temple of his body, Joh. 2.21. Here we see the body of Christ, or the humanity of Christ is plainly called a Temple;
and in three days I will raise it up; but he spoke of the Temple of his body, John 2.21. Here we see the body of christ, or the humanity of christ is plainly called a Temple;
therefore the person dwelling in this Temple was God: so that Christ calls his own humanity, the Temple of his Divinity. Col. 2.9. In him dwells all the fulness of the Godhead bodily.
Therefore the person Dwelling in this Temple was God: so that christ calls his own humanity, the Temple of his Divinity. Col. 2.9. In him dwells all the fullness of the Godhead bodily.
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Now what an advancement is this to our nature, that a part of our nature should be as it were the proper seat and Temple of the Divinity? That God should manifest himself in, by, and through our nature assumed:
Now what an advancement is this to our nature, that a part of our nature should be as it were the proper seat and Temple of the Divinity? That God should manifest himself in, by, and through our nature assumed:
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A notable Scripture to illustrate this in Joh. 1.14. The word was made flesh, and what follows? We beheld his glory as the glory of the only begotten Son of God.
A notable Scripture to illustrate this in John 1.14. The word was made Flesh, and what follows? We beheld his glory as the glory of the only begotten Son of God.
4. The fourth and last Consideration to shew how our nature is advanced by the Incarnation of the Son of God, is this, By means of the Incarnation, Christ-man hath supreme Authority, Jurisdiction, and Dominion over all creatures,
4. The fourth and last Consideration to show how our nature is advanced by the Incarnation of the Son of God, is this, By means of the Incarnation, Christ-man hath supreme authority, Jurisdiction, and Dominion over all creatures,
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but hath committed all judgment to the Son. And hath given him authority to execute judgment because he is the Son of man. Matth. 28.28. All power and authority is given to me in heaven and in earth. Psal. 110.2. The Lord said unto my Lord, Sit thou at my right hand.
but hath committed all judgement to the Son. And hath given him Authority to execute judgement Because he is the Son of man. Matthew 28.28. All power and Authority is given to me in heaven and in earth. Psalm 110.2. The Lord said unto my Lord, Fit thou At my right hand.
This is our confidence and the matter of our rejoycing, that a part of our nature, flesh of our flesh, bone of our bone sits at the right hand of God the eternal Father.
This is our confidence and the matter of our rejoicing, that a part of our nature, Flesh of our Flesh, bone of our bone sits At the right hand of God the Eternal Father.
God hath given him a Name above every name, Phil. 2.9. 2. It imports his supreme Power, Authority, Jurisdiction, and Dominion over all creatures. Eph. 1.22. & Psal. 8.6. He hath put all things under his feet.
God hath given him a Name above every name, Philip 2.9. 2. It imports his supreme Power, authority, Jurisdiction, and Dominion over all creatures. Ephesians 1.22. & Psalm 8.6. He hath put all things under his feet.
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The Radix or root of this Power which Christ is said to have over all creatures lyeth primarily and originally in the Divine nature of the Son. The Son, the second person in Trinity,
The Radix or root of this Power which christ is said to have over all creatures lies primarily and originally in the Divine nature of the Son. The Son, the second person in Trinity,
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and he exerciseth that power ministerially as the Delegate of the Father, which yet is in him originally and essentially as he is one God with the Father.
and he Exerciseth that power ministerially as the Delegate of the Father, which yet is in him originally and essentially as he is one God with the Father.
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Hence is it that Divines observe, If the question be asked According to which nature it is that Christ is said to sit at the right hand of God? The answer must be, That it is according to both his natures:
Hence is it that Divines observe, If the question be asked According to which nature it is that christ is said to fit At the right hand of God? The answer must be, That it is according to both his nature's:
therefore we must remember, the Divine nature received nothing but only a new manifestation of the glory it had before, in and by the humane nature assumed:
Therefore we must Remember, the Divine nature received nothing but only a new manifestation of the glory it had before, in and by the humane nature assumed:
The Son, as he was God, did always reign with the Father before his Incarnation: And hence that speech of Christ, My Father worketh hitherto, and I work, Joh. 5.17.
The Son, as he was God, did always Reign with the Father before his Incarnation: And hence that speech of christ, My Father works hitherto, and I work, John 5.17.
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although covered with our vile flesh, and admitted him as the Son incarnate into a Copartnership with him in his Kingdom, casting this honour upon the humane nature,
although covered with our vile Flesh, and admitted him as the Son incarnate into a Copartnership with him in his Kingdom, casting this honour upon the humane nature,
Just as if a Kings Son had taken some old garments to himself and cloathed himself therewith, far inferiour to the dignity of that Relation he bears unto his Father,
Just as if a Kings Son had taken Some old garments to himself and clothed himself therewith, Far inferior to the dignity of that Relation he bears unto his Father,
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We must not suppose that Christ, considered as meer man without his Divinity, or that the humanity separate and abstract from the Divinity, hath this Soveraignty and supreme Dominion over all creatures;
We must not suppose that christ, considered as mere man without his Divinity, or that the humanity separate and abstract from the Divinity, hath this Sovereignty and supreme Dominion over all creatures;
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The Power remains in the Divine nature primarily, radically, and fundamentally, and this Power is exercised by the humane nature secondarily and ministerially:
The Power remains in the Divine nature primarily, radically, and fundamentally, and this Power is exercised by the humane nature secondarily and ministerially:
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We may learn from what hath propounded, that there is a vast difference between Christ and Believers. Believers have Union with the Father and the Son;
We may Learn from what hath propounded, that there is a vast difference between christ and Believers. Believers have union with the Father and the Son;
Now when Divines say, That the Humanity of Christ belongs personally to the Trinity, their meaning is not, that the humanity of Christ brings in a new person,
Now when Divines say, That the Humanity of christ belongs personally to the Trinity, their meaning is not, that the humanity of christ brings in a new person,
but when they say, the humanity of Christ belongs personally to the Trinity, their meaning is, the humanity of Christ belongs and hath relation unto the Word, who is one of the persons in the Trinity,
but when they say, the humanity of christ belongs personally to the Trinity, their meaning is, the humanity of christ belongs and hath Relation unto the Word, who is one of the Persons in the Trinity,
so that the humane nature in Christ hath that relation to one of the persons in the Trinity, (to whom in person it is united) and thereby to the whole Trinity, that no other creature,
so that the humane nature in christ hath that Relation to one of the Persons in the Trinity, (to whom in person it is united) and thereby to the Whole Trinity, that no other creature,
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yet it is no where said of Believers, that the fulness of the Godhead dwells in them bodily. It is a memorable speech of one of the Ancients, which may clear the matter in hand:
yet it is no where said of Believers, that the fullness of the Godhead dwells in them bodily. It is a memorable speech of one of the Ancients, which may clear the matter in hand:
therefore is it said, Blessed be God and the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ, Eph. 1.3.
Therefore is it said, Blessed be God and the Father of our Lord jesus christ, who hath blessed us with all spiritual blessings in heavenly things in christ, Ephesians 1.3.
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the Divine nature in Christ needed nothing, it was capable of receiving nothing: as he was the Eternal Son, so he was coequal and coessential with the Father;
the Divine nature in christ needed nothing, it was capable of receiving nothing: as he was the Eternal Son, so he was coequal and coessential with the Father;
What is man that thou art mindful of him, or the son of man that thou shouldst magnifie him? Psal. 8.4. That the Divinity should shew it self in and by a part of our nature, that a part of our nature should stand and continue in personal union with the second person in Trinity;
What is man that thou art mindful of him, or the son of man that thou Shouldst magnify him? Psalm 8.4. That the Divinity should show it self in and by a part of our nature, that a part of our nature should stand and continue in personal Union with the second person in Trinity;
Christ himself hath told us, He is the way to the Father, Joh. 14 6. How is he the way to the Father? The Son incarnate, the Son become man is the way to the Father. Joh. 1.18. No man hath seen God at any time, the only begotten Son who is in the bosom of the Father, he hath revealed him.
christ himself hath told us, He is the Way to the Father, John 14 6. How is he the Way to the Father? The Son incarnate, the Son become man is the Way to the Father. John 1.18. No man hath seen God At any time, the only begotten Son who is in the bosom of the Father, he hath revealed him.
This is notably set forth by the Apostle, Heb. 10.19, 20. Having boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, thorough the veil, that is to say, his flesh.
This is notably Set forth by the Apostle, Hebrew 10.19, 20. Having boldness to enter into the Holiest by the blood of jesus, by a new and living Way which he hath consecrated for us, through the veil, that is to say, his Flesh.
This is that our Saviour means, when he says, Ye believe in God, believe also in me, Joh. 14.1. The naked absolute Divinity is at too great a distance from us, and we know not where to find God in his naked simple Essence;
This is that our Saviour means, when he Says, You believe in God, believe also in me, John 14.1. The naked absolute Divinity is At too great a distance from us, and we know not where to find God in his naked simple Essence;
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This may inform us whence the Church hath had all its preservations, and what may be a ground to our faith, that the Church shall still be preserved in all Ages. Eph. 1.22. And hath put all things under his feet.
This may inform us whence the Church hath had all its preservations, and what may be a ground to our faith, that the Church shall still be preserved in all Ages. Ephesians 1.22. And hath put all things under his feet.
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the government is upon his shoulders. Now saith the Apostle, No man ever hated his own flesh, &c. Eph 5.29. The Church is near akin to Christ, flesh of his flesh, and bone of his bone;
the government is upon his shoulders. Now Says the Apostle, No man ever hated his own Flesh, etc. Ephesians 5.29. The Church is near akin to christ, Flesh of his Flesh, and bone of his bone;
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Christ may be considered personally, and he may be considered mystically. Christ personally considered, is that person who was born of the Virgin, dyed on the Cross, rose again the third day, ascended up into Heaven,
christ may be considered personally, and he may be considered mystically. christ personally considered, is that person who was born of the Virgae, died on the Cross, rose again the third day, ascended up into Heaven,
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See here, he calls it his Church, he challengeth a peculiar interest in it. Feed the Church of God which he hath redeemed with his own blood, Act. 20.28.
See Here, he calls it his Church, he Challengeth a peculiar Interest in it. Feed the Church of God which he hath redeemed with his own blood, Act. 20.28.
Learn from hence to whom to attribute all the deliverances of the Church, it is our faithful, omnipotent, sympathizing, compassionate Head, that hath been the Author of all the preservations and deliverances we have seen,
Learn from hence to whom to attribute all the Deliverances of the Church, it is our faithful, omnipotent, sympathizing, compassionate Head, that hath been the Author of all the preservations and Deliverances we have seen,
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It is the inestimable priviledge of the Saints (saith Calvin upon this Text) that Christ was beloved of the Father for our sakes, that we might be partakers of the same love.
It is the inestimable privilege of the Saints (Says calvin upon this Text) that christ was Beloved of the Father for our sakes, that we might be partakers of the same love.
Only we must consider what is spoken in the last clause of all, and I in them. As we expect to be comprehended in that love with which our Head is embraced, we must be sure to be in him. We must see that we be in Christ and Christ in us, we must have true and real union with him;
Only we must Consider what is spoken in the last clause of all, and I in them. As we expect to be comprehended in that love with which our Head is embraced, we must be sure to be in him. We must see that we be in christ and christ in us, we must have true and real Union with him;
and then as the Father hath commended his love to him the Head of the Church, in glorifying him, he will also commend his love to us, in glorifying us in like manner.
and then as the Father hath commended his love to him the Head of the Church, in glorifying him, he will also commend his love to us, in glorifying us in like manner.
To understand this, we must know, that Adam had lost original Righteousness, infected and corrupted mans nature with the contagion and taint of Original sin.
To understand this, we must know, that Adam had lost original Righteousness, infected and corrupted men nature with the contagion and taint of Original since.
and presents their nature pure and spotless before the Throne of God. In him is no sin, 1 Joh. 3.5. He doth not say, In him was no sin; that is true indeed:
and presents their nature pure and spotless before the Throne of God. In him is no since, 1 John 3.5. He does not say, In him was no since; that is true indeed:
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8. The love of Christ in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, there is a foundation laid for our acceptance with God:
8. The love of christ in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, there is a Foundation laid for our acceptance with God:
the eternal Son being the object of his Fathers delight and complacency, and the Son taking our nature into personal Union with himself, the love, delight,
the Eternal Son being the Object of his Father's delight and complacency, and the Son taking our nature into personal union with himself, the love, delight,
To open this a little further, we may consider, that the humane nature, by means of the Incarnation of the Son of God, hath its standing as it were in the Divine Person:
To open this a little further, we may Consider, that the humane nature, by means of the Incarnation of the Son of God, hath its standing as it were in the Divine Person:
That person whom the Scripture calls the Word, or the Son, which is the second of those three the Scripture speaks of, (There are three that bear record in Heaven, the Father, the Word,
That person whom the Scripture calls the Word, or the Son, which is the second of those three the Scripture speaks of, (There Are three that bear record in Heaven, the Father, the Word,
neither doth it add any thing to the compleating of his person, simply considered: but on the contrary, the humane nature having no personal subsistence of its own, receives personality from the Word, or the Son of God, who was a person from Eternity.
neither does it add any thing to the completing of his person, simply considered: but on the contrary, the humane nature having no personal subsistence of its own, receives personality from the Word, or the Son of God, who was a person from Eternity.
that is to say in plain terms, consider Christ under the notion of Mediator, so the humane nature is not to be excluded from the person of the Mediator:
that is to say in plain terms, Consider christ under the notion of Mediator, so the humane nature is not to be excluded from the person of the Mediator:
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so that a part of our nature being taken into unity of person with the Son of God, there is a foundation laid for the Fathers delight and complacency in us.
so that a part of our nature being taken into unity of person with the Son of God, there is a Foundation laid for the Father's delight and complacency in us.
The Son incarnate and made man is perfectly the object of the Fathers delight, and our nature being represented pure and spotless before the Thone of God in the person of the Son of God, the Father reflecting on our nature,
The Son incarnate and made man is perfectly the Object of the Father's delight, and our nature being represented pure and spotless before the Thone of God in the person of the Son of God, the Father reflecting on our nature,
therefore the fulness of the Godhead dwelling in Christ bodily, by necessary consequence the fulness of life and grace must necessarily dwell in Christ.
Therefore the fullness of the Godhead Dwelling in christ bodily, by necessary consequence the fullness of life and grace must necessarily dwell in christ.
Immediately upon the Words being made flesh, the humane nature, which the Word assumed, comes to be replenished with grace and truth. Observe the order or gradation that is here set down,
Immediately upon the Words being made Flesh, the humane nature, which the Word assumed, comes to be replenished with grace and truth. Observe the order or gradation that is Here Set down,
The Evangelist doth not say, Of him we receive grace for grace: that is true; but he expresseth it thus, Of his fulness we receive and grace for grace:
The Evangelist does not say, Of him we receive grace for grace: that is true; but he Expresses it thus, Of his fullness we receive and grace for grace:
To understand this we must know, that our nature had lost original righteousness, our nature was deprived of the image of God, was alienated from the life of God,
To understand this we must know, that our nature had lost original righteousness, our nature was deprived of the image of God, was alienated from the life of God,
for our iniquities had separated between God and us, as the Prophets expression is, Isa. 59.1. The Son of God therefore by his Incarnation hath so united the Divine nature to the humane, that he hath brought down and deposited as it were the whole fulness of the Godhead in the humane nature assumed, that so grace, life, salvation, from which we were estranged and alienated by sin, might be brought near to us again;
for our iniquities had separated between God and us, as the prophets expression is, Isaiah 59.1. The Son of God Therefore by his Incarnation hath so united the Divine nature to the humane, that he hath brought down and deposited as it were the Whole fullness of the Godhead in the humane nature assumed, that so grace, life, salvation, from which we were estranged and alienated by since, might be brought near to us again;
and grace being now deposited in a part of our nature, from this part of our nature which is taken into personal union with the Son of God (which is a nature consubstantial with ours,
and grace being now deposited in a part of our nature, from this part of our nature which is taken into personal Union with the Son of God (which is a nature consubstantial with ours,
and near akin to us) grace, life, salvation might be derived to us, from his fulness we might receive grace for grace. Heb. 2.14. Because the children were made partakers of flesh and blood, he also took part of the same.
and near akin to us) grace, life, salvation might be derived to us, from his fullness we might receive grace for grace. Hebrew 2.14. Because the children were made partakers of Flesh and blood, he also took part of the same.
He that is a brother indeed, it is no grief to him to part with some of his substance, with some of the goods he is possessed of, to his own brethren, who are flesh of his flesh, and bone of his bone.
He that is a brother indeed, it is no grief to him to part with Some of his substance, with Some of the goods he is possessed of, to his own brothers, who Are Flesh of his Flesh, and bone of his bone.
and hath given him authority to execute judgment because he is the Son of man, Joh. 5.26, 27. Calvin observes from that expression [ because he is the Son of man ] Christ was therefore ordained by the Father to be the Author of life, that so we might not have life to seek afar off:
and hath given him Authority to execute judgement Because he is the Son of man, John 5.26, 27. calvin observes from that expression [ Because he is the Son of man ] christ was Therefore ordained by the Father to be the Author of life, that so we might not have life to seek afar off:
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because the Majesty of God, as it is at a great distance from us, is like to a spring that lyes hidden and latent, therefore God hath displayed himself openly to us in Christ.
Because the Majesty of God, as it is At a great distance from us, is like to a spring that lies hidden and latent, Therefore God hath displayed himself openly to us in christ.
10. The love of Christ in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, grace is not only brought near to us,
10. The love of christ in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, grace is not only brought near to us,
but it is made most firm and sure. That which a meer man received might be taken away and lost as it was in Adam; therefore grace was deposited in the hands of one who was God as well as man, that so grace might be made most sure and firm.
but it is made most firm and sure. That which a mere man received might be taken away and lost as it was in Adam; Therefore grace was deposited in the hands of one who was God as well as man, that so grace might be made most sure and firm.
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The best of creatures are mutable things and subject to change: hence is that expression, Job 4.18. Behold, he puts no trust in his servants, and his Angels he chargeth with folly.
The best of creatures Are mutable things and Subject to change: hence is that expression, Job 4.18. Behold, he puts no trust in his Servants, and his Angels he charges with folly.
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It is a wise speech of Austin: God, saith he, hath so ordered and disposed concerning the life of Angels and men, that he hath shewn first of all what free-will could do,
It is a wise speech of Austin: God, Says he, hath so ordered and disposed Concerning the life of Angels and men, that he hath shown First of all what freewill could do,
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so that unless we could suppose a dissolution of the Hypostatical or personal Union, it is impossible that the humane nature in Christ should cease to be filled with Divine grace.
so that unless we could suppose a dissolution of the Hypostatical or personal union, it is impossible that the humane nature in christ should cease to be filled with Divine grace.
It is usual with Christ, when he speaks of those things which belong to the Divine nature which is common to him and the Father, to attribute them to the Father;
It is usual with christ, when he speaks of those things which belong to the Divine nature which is Common to him and the Father, to attribute them to the Father;
and although the Son be possessed of the same Deity, yet when Christ speaks of such things as belong to the Deity or the Divine nature, he useth the name of the Father, in which expression his own Divinity is comprehended. So Joh. 14.10. The Father that dwelleth in me, he doth the works:
and although the Son be possessed of the same Deity, yet when christ speaks of such things as belong to the Deity or the Divine nature, he uses the name of the Father, in which expression his own Divinity is comprehended. So John 14.10. The Father that dwells in me, he does the works:
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1. If the personal Union can never be dissolved, then the humane nature which always abides in the nearest union with the Divine, must always partake of the power, virtue, and efficacy of the Divine.
1. If the personal union can never be dissolved, then the humane nature which always abides in the nearest Union with the Divine, must always partake of the power, virtue, and efficacy of the Divine.
3. Believers standing in union and conjunction with their Head as members of his body, must needs partake of the virtue and influence of their Head, 1 Cor. 6.17. Eph. 5.30. & 1.23. I shall conclude this particular with a passage of one of the Ancients.
3. Believers standing in Union and conjunction with their Head as members of his body, must needs partake of the virtue and influence of their Head, 1 Cor. 6.17. Ephesians 5.30. & 1.23. I shall conclude this particular with a passage of one of the Ancients.
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Those things which a meer man received, might be taken away from him, as they were from Adam: that therefore grace and the gifts of God may remain firm;
Those things which a mere man received, might be taken away from him, as they were from Adam: that Therefore grace and the Gifts of God may remain firm;
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therefore Christ, who is God and man, received power as he was man, which he had always as he was God, that his humanity receiving all things, those things might be delivered over to us out of his humanity to be firmly and surely possessed by us.
Therefore christ, who is God and man, received power as he was man, which he had always as he was God, that his humanity receiving all things, those things might be Delivered over to us out of his humanity to be firmly and surely possessed by us.
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Who is there that turns his eyes in and upon himself, and hath not cause to lament the sad and miserable ruines sin hath made there? The understanding is full of darkness, the will perverse,
Who is there that turns his eyes in and upon himself, and hath not cause to lament the sad and miserable ruins since hath made there? The understanding is full of darkness, the will perverse,
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and wholly carried off from God the chief good, the affections wholly bent and set upon sensible objects, the whole man depraved and out of order, lying under the sad effects of original sin.
and wholly carried off from God the chief good, the affections wholly bent and Set upon sensible objects, the Whole man depraved and out of order, lying under the sad effects of original since.
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but only the consideration of the Incarnation of the Son of God? By the Incarnation of the Son of God our nature is restored to its ancient beauty and perfection:
but only the consideration of the Incarnation of the Son of God? By the Incarnation of the Son of God our nature is restored to its ancient beauty and perfection:
there we may see our nature without sin, a mind full of Divine light and knowledge, a will exactly conformed to the Divine will, affections most pure and regular.
there we may see our nature without since, a mind full of Divine Light and knowledge, a will exactly conformed to the Divine will, affections most pure and regular.
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and he is the first-born among many brethren, Rom. 8.29. By way of Exhortation to poor Sinners that are in a natural condition, O labour to get into Christ.
and he is the firstborn among many brothers, Rom. 8.29. By Way of Exhortation to poor Sinners that Are in a natural condition, Oh labour to get into christ.
You are by nature children of wrath, unlovely, unacceptable in the sight of God; if ever you be taken from being children of wrath to be children of God,
You Are by nature children of wrath, unlovely, unacceptable in the sighed of God; if ever you be taken from being children of wrath to be children of God,
Is it not sad to lye under Divine wrath, to be alienated and estranged from God, to be able to lay no claim to God as your God and your Father, to have no ground for the acceptation of your persons? Till you get into Christ and be implanted into him, this is your condition:
Is it not sad to lie under Divine wrath, to be alienated and estranged from God, to be able to lay no claim to God as your God and your Father, to have no ground for the acceptation of your Persons? Till you get into christ and be implanted into him, this is your condition:
you are under Divine wrath, you are alienated and estranged to God, you are able to lay no claim to God as your God and Father, you have no ground for the acceptation of your persons;
you Are under Divine wrath, you Are alienated and estranged to God, you Are able to lay no claim to God as your God and Father, you have no ground for the acceptation of your Persons;
By way of Exhortation to Believers, to exhort them to keep close to Christ. It is the interest and concernment of Believers to labour to keep close to Christ,
By Way of Exhortation to Believers, to exhort them to keep close to christ. It is the Interest and concernment of Believers to labour to keep close to christ,
and to see that Christ dwell in their hearts by faith yet more and more. The Apostle prays for the Ephesians, that Christ might dwell in their hearts by faith.
and to see that christ dwell in their hearts by faith yet more and more. The Apostle prays for the Ephesians, that christ might dwell in their hearts by faith.
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therefore the more firmly we embrace the Son of God cloathed with our nature in the arms of our faith, the greater sense we shall have of our sonship and acceptation.
Therefore the more firmly we embrace the Son of God clothed with our nature in the arms of our faith, the greater sense we shall have of our sonship and acceptation.
Christ is the natural Son of God, if we embrace him and adhere to him by faith, the greater evidence shall we have that we are the adopted sons of God by faith in him. Gal. 3.26. Ye are all the children of God by faith in Christ Jesus.
christ is the natural Son of God, if we embrace him and adhere to him by faith, the greater evidence shall we have that we Are the adopted Sons of God by faith in him. Gal. 3.26. You Are all the children of God by faith in christ jesus.
When Christ promises to manifest the Fathers love to us, how is it that he will do it? He saith, I in them, Joh. 17.26. Let us consider it well, the way by which Christ manifests the Fathers love to the Elect, is by his being in them.
When christ promises to manifest the Father's love to us, how is it that he will do it? He Says, I in them, John 17.26. Let us Consider it well, the Way by which christ manifests the Father's love to the Elect, is by his being in them.
If ever we expect the manifestation of the Fathers love, Christ must be in us, and we in him. Let us take heed therefore how we let our eye go off from Christ, we can expect no love from the Father but as he looks upon us through the Son:
If ever we expect the manifestation of the Father's love, christ must be in us, and we in him. Let us take heed Therefore how we let our eye go off from christ, we can expect no love from the Father but as he looks upon us through the Son:
but as we take hold of the Son. The more possession we have of Christ in our hearts by faith, the greater sense and manifestation of the Fathers love will be let in upon us.
but as we take hold of the Son. The more possession we have of christ in our hearts by faith, the greater sense and manifestation of the Father's love will be let in upon us.
We have a fountain near at hand, we have grace brought down into a part of our own nature, grace is lodged in the Son of God incarnate as in its proper fountain, there may we repair and fetch as much grace as our souls need. Joh. 7.38. If any man thirst, let him come to me and drink.
We have a fountain near At hand, we have grace brought down into a part of our own nature, grace is lodged in the Son of God incarnate as in its proper fountain, there may we repair and fetch as much grace as our Souls need. John 7.38. If any man thirst, let him come to me and drink.
There is a spring of grace opened to us in a part of our own nature, here may we come and be supplied. Col. 1.19. It pleased the Father that in him all fulness should dwell.
There is a spring of grace opened to us in a part of our own nature, Here may we come and be supplied. Col. 1.19. It pleased the Father that in him all fullness should dwell.
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A great Scripture, Joh. 10.27, 28, 29. he is there speaking of his sheep, and of them he says, None shall pluck them out of my hand, my Father is greater than all,
A great Scripture, John 10.27, 28, 29. he is there speaking of his sheep, and of them he Says, None shall pluck them out of my hand, my Father is greater than all,
WE now come yet to some other Propositions for the opening of this great Mystery, to shew the greatness of the Love of Christ in the work of his Incarnation.
WE now come yet to Some other Propositions for the opening of this great Mystery, to show the greatness of the Love of christ in the work of his Incarnation.
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11. The eleventh Proposition is this, The love of Christ in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, there is a foundation laid for our Adoption and being made the sons of God.
11. The eleventh Proposition is this, The love of christ in his Incarnation appears in this, In that by means of the Incarnation of the Son of God, there is a Foundation laid for our Adoption and being made the Sons of God.
It was a speech of Irenaeus: The Son of God was made the Son of man, Filius Dei factus est filius hominis ad hoc, ut & homo fieret filius Dei. Irenaeus.
It was a speech of Irnaeus: The Son of God was made the Son of man, Filius Dei factus est filius hominis ad hoc, ut & homo fieret filius Dei. Irnaeus.
God did first of all predestinate Christ himself as he was man, that in him he might save all the rest of the Elect. To understand this, we must consider
God did First of all predestinate christ himself as he was man, that in him he might save all the rest of the Elect. To understand this, we must Consider
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Now the natural and only begotten Son of God being pleased to assume a part of our nature, he is and remains to be the natural Son of God in and with the humane nature assumed.
Now the natural and only begotten Son of God being pleased to assume a part of our nature, he is and remains to be the natural Son of God in and with the humane nature assumed.
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For this very end did Christ assume our nature, being made our Brother according to the flesh, that we having his Spirit given to us, might be made the sons of God, and the brethren of Christ;
For this very end did christ assume our nature, being made our Brother according to the Flesh, that we having his Spirit given to us, might be made the Sons of God, and the brothers of christ;
12. The twelfth Proposition for the clearing of this Mystery, and shewing the greatness of Christs love in the work of his Incarnation is this, That by means of the Incarnation of the Son of God, God hath brought himself down to us, rendred himself more facile and easie to be apprehended and conceived by us,
12. The twelfth Proposition for the clearing of this Mystery, and showing the greatness of Christ love in the work of his Incarnation is this, That by means of the Incarnation of the Son of God, God hath brought himself down to us, rendered himself more facile and easy to be apprehended and conceived by us,
If we consider God in his simple and absolute nature, God dwells in light inaccessible, and of him it is said, Whom no man saw, nor can see, 1 Tim. 6.16. The naked, simple, absolute Divinity is too bright an object for our weak eyes to look upon;
If we Consider God in his simple and absolute nature, God dwells in Light inaccessible, and of him it is said, Whom no man saw, nor can see, 1 Tim. 6.16. The naked, simple, absolute Divinity is too bright an Object for our weak eyes to look upon;
therefore is it said, Christ is the image of the invisible God, Col. 1.15. and the light of the knowledge of the glory of God shines in the face of Jesus Christ, 2 Cor. 4.6. In the face of the Son incarnate we may see and behold all the glory of God. Joh. 1.18. No man hath seen God at any time, the only begotten Son who is in the bosom of the Father he hath revealed him.
Therefore is it said, christ is the image of the invisible God, Col. 1.15. and the Light of the knowledge of the glory of God shines in the face of jesus christ, 2 Cor. 4.6. In the face of the Son incarnate we may see and behold all the glory of God. John 1.18. No man hath seen God At any time, the only begotten Son who is in the bosom of the Father he hath revealed him.
To understand this more clearly and distinctly, we must know, this is a sure Maxime: The same nature of the Divinity is whole and perfect in each of the persons.
To understand this more clearly and distinctly, we must know, this is a sure Maxim: The same nature of the Divinity is Whole and perfect in each of the Persons.
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The Godhead is not divided, each person is whole God; therefore doth our Saviour say, Joh. 14.7. If ye had known me, ye should have known my Father also.
The Godhead is not divided, each person is Whole God; Therefore does our Saviour say, John 14.7. If you had known me, you should have known my Father also.
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When the Divinity of the Son is known, the Divinity of the Father must needs be known, there being but one and the same Divinity common between them both.
When the Divinity of the Son is known, the Divinity of the Father must needs be known, there being but one and the same Divinity Common between them both.
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Now then when the Son of God, the second person in Trinity, assumes our nature, the whole nature of God is brought down to us in Christ, This is the true God, 1 Joh. 5.20. And he that hath seen me hath seen the Father, Joh. 14.9. There is but one and the same Divinity common between the Son and the Father;
Now then when the Son of God, the second person in Trinity, assumes our nature, the Whole nature of God is brought down to us in christ, This is the true God, 1 John 5.20. And he that hath seen me hath seen the Father, John 14.9. There is but one and the same Divinity Common between the Son and the Father;
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What, believe in Christ, and not believe in Christ? this is a seeming contradiction. But the plain meaning is this, he that believes in me, believes not in me only, but he believes on him that sent me.
What, believe in christ, and not believe in christ? this is a seeming contradiction. But the plain meaning is this, he that believes in me, believes not in me only, but he believes on him that sent me.
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for though the Father and the Son be distinct persons, yet the Divinity common to them both is but one and the same, and there is but one object of faith in both.
for though the Father and the Son be distinct Persons, yet the Divinity Common to them both is but one and the same, and there is but one Object of faith in both.
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When therefore he says, Ye believe in God, believe also in me, his meaning is, that we should direct our faith to God inhabiting in him, inhabiting in his humane nature. It is a great help to faith, that we may conceive of God in and by the humanity of Jesus Christ.
When Therefore he Says, You believe in God, believe also in me, his meaning is, that we should Direct our faith to God inhabiting in him, inhabiting in his humane nature. It is a great help to faith, that we may conceive of God in and by the humanity of jesus christ.
The people of God in those days directed their prayers to God before the Ark, and they worshipped him that dwelt between the Cherubins. In the days of the New Testament Christ is our Ark, God hath manifested himself to us in and by the flesh of his Son; Col. 2.9. In him the fulness of the Godhead dwells bodily.
The people of God in those days directed their Prayers to God before the Ark, and they worshipped him that dwelled between the Cherubim. In the days of the New Testament christ is our Ark, God hath manifested himself to us in and by the Flesh of his Son; Col. 2.9. In him the fullness of the Godhead dwells bodily.
It is the observation of a Learned man, That one fruit of the Incarnation of the Son of God, and of the conjunction of the two natures, the Divine and humane nature in Christ, is this, That whereas God hath no shape comprehensible, either to the eye of the body or the soul,
It is the observation of a Learned man, That one fruit of the Incarnation of the Son of God, and of the conjunction of the two nature's, the Divine and humane nature in christ, is this, That whereas God hath no shape comprehensible, either to the eye of the body or the soul,
man considering God in the second person of the Trinity, who hath taken our nature, whereby God is revealed in the flesh, hath whereupon to stay his mind.
man considering God in the second person of the Trinity, who hath taken our nature, whereby God is revealed in the Flesh, hath whereupon to stay his mind.
and therefore Thomas his faith begins there, my Lord, and from thence climbs up and ascends to the Divinity, my God. Hence is that expression, 1 Pet. 1.21. By him we believe in God.
and Therefore Thomas his faith begins there, my Lord, and from thence climbs up and ascends to the Divinity, my God. Hence is that expression, 1 Pet. 1.21. By him we believe in God.
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2. As by means of the Incarnation God hath brought himself down to us, and rendred himself more facile and easie to be apprehended and conceived of by us:
2. As by means of the Incarnation God hath brought himself down to us, and rendered himself more facile and easy to be apprehended and conceived of by us:
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We may now approach to God as dwelling in our nature, and God dwelling in our nature must needs be sweet, kind, benign, propitious to them that draw nigh to him.
We may now approach to God as Dwelling in our nature, and God Dwelling in our nature must needs be sweet, kind, benign, propitious to them that draw High to him.
It is an expression I have met with in Luther: Christ is nothing else but meer and infinite mercy giving it self, Christus nihil aliud est quàm mera & infinita misericordia donans & donata. Luther.
It is an expression I have met with in Luther: christ is nothing Else but mere and infinite mercy giving it self, Christus nihil Aliud est quàm Mera & Infinita misericordia donans & donata. Luther.
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As much as if it had been said, Here was the great demonstration of Divine love, that God sent his Son. God in Christ is God manifesting himself all love, all grace, all kindness, and compassion to poor Sinners. Hence is that expression Tit. 3.4. But after that the kindness and love of God our Saviour had appeared to mankind. The words are emphatical:
As much as if it had been said, Here was the great demonstration of Divine love, that God sent his Son. God in christ is God manifesting himself all love, all grace, all kindness, and compassion to poor Sinners. Hence is that expression Tit. 3.4. But After that the kindness and love of God our Saviour had appeared to mankind. The words Are emphatical:
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God (to speak after the manner of men) studied how he might recommend his love to man, 1 Joh. 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.
God (to speak After the manner of men) studied how he might recommend his love to man, 1 John 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our Sins.
God took that affection to our nature, as he did not to Angelical nature, if we may so speak. Heb. 2.16. Verily he took not on him the nature of Angels:
God took that affection to our nature, as he did not to Angelical nature, if we may so speak. Hebrew 2.16. Verily he took not on him the nature of Angels:
It is a notable Scripture to illustrate this, Heb. 12.18, 19, 20, 21, 22, 23, 24. There are two things which the Apostle here designs to set forth. 1. The greatness and excellency of Gospel-grace above the Legal Dispensation,
It is a notable Scripture to illustrate this, Hebrew 12.18, 19, 20, 21, 22, 23, 24. There Are two things which the Apostle Here designs to Set forth. 1. The greatness and excellency of Gospel-grace above the Legal Dispensation,
the humanity of Christ is the Medium by which God exhibits, offers, and gives himself to be injoyed by his people. Acts 20.28. God hath redeemed the Church with his own blood.
the humanity of christ is the Medium by which God exhibits, offers, and gives himself to be enjoyed by his people. Acts 20.28. God hath redeemed the Church with his own blood.
Now what shall be the thanksgiving Song of the people of God in the days of the Messias? This shall be the Song, Behold, God is my salvation, &c. The faith of the Saints looks to God in Christ, they see God in Christ doing all for them, and giving himself to them.
Now what shall be the thanksgiving Song of the people of God in the days of the Messias? This shall be the Song, Behold, God is my salvation, etc. The faith of the Saints looks to God in christ, they see God in christ doing all for them, and giving himself to them.
Though God hath sent his Son to take up the humanity, and is pleased to make use of that Medium, yet they see it is God himself that is the Author of their salvation,
Though God hath sent his Son to take up the humanity, and is pleased to make use of that Medium, yet they see it is God himself that is the Author of their salvation,
13. The thirteenth Proposition for the clearing of this great Mystery is, the love of Christ in his Incarnation is seen in this, In that by means of the Incarnation of the Son of God,
13. The thirteenth Proposition for the clearing of this great Mystery is, the love of christ in his Incarnation is seen in this, In that by means of the Incarnation of the Son of God,
here are three great Ʋnions insinuated in this Text. 1. The essential Union. 2. The Incarnation of the Son of God, the Ʋnion of the two Natures in the person of Christ. 3. The mystical Union.
Here Are three great Ʋnions insinuated in this Text. 1. The essential union. 2. The Incarnation of the Son of God, the Ʋnion of the two Nature's in the person of christ. 3. The mystical union.
that is, you shall know that I am the natural Son of God, and that the Father hath communicated all his perfections unto me by eternal Generation: Joh. 16.15. All that the Father hath is mine.
that is, you shall know that I am the natural Son of God, and that the Father hath communicated all his perfections unto me by Eternal Generation: John 16.15. All that the Father hath is mine.
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Or else (as another Learned Divine expounds this Phrase, You shall know that I am in the Father ) Christ being once looked upon and beheld by the eye of faith, the unity of the Essence and the glory of the Father and the Son, is seen both at once.
Or Else (as Another Learned Divine expounds this Phrase, You shall know that I am in the Father) christ being once looked upon and beheld by the eye of faith, the unity of the Essence and the glory of the Father and the Son, is seen both At once.
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that is, as a Learned man expounds those words, You shall perceive the Mystery of my Divine Incarnation, by means of which the humane nature is united to my Divinity,
that is, as a Learned man expounds those words, You shall perceive the Mystery of my Divine Incarnation, by means of which the humane nature is united to my Divinity,
and taken into unity of person with the Son of God, by means of which, you also (after a sort) may be said to be in me. To understand this, we must know,
and taken into unity of person with the Son of God, by means of which, you also (After a sort) may be said to be in me. To understand this, we must know,
but in a certain part and particle of it) and hereupon that part of humane nature which is taken into personal union with the Son of God, hath a nearer relation to the Trinity than any creature whatsoever:
but in a certain part and particle of it) and hereupon that part of humane nature which is taken into personal Union with the Son of God, hath a nearer Relation to the Trinity than any creature whatsoever:
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yet the Son of God assuming a part of our nature into personal union with himself, all the Elect being united to Christ by faith, are included in Christ as Members relating to the Head,
yet the Son of God assuming a part of our nature into personal Union with himself, all the Elect being united to christ by faith, Are included in christ as Members relating to the Head,
and so injoy the benefit of his Incarnation. Heb. 2.14. For as much as the children are partakers of flesh and blood, he also himself took part of the same.
and so enjoy the benefit of his Incarnation. Hebrew 2.14. For as much as the children Are partakers of Flesh and blood, he also himself took part of the same.
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This interpretation is further confirmed by that Scripture, Eph. 1.10. That in the dispensation of the fulness of time, he might gather together in one in Christ.
This Interpretation is further confirmed by that Scripture, Ephesians 1.10. That in the Dispensation of the fullness of time, he might gather together in one in christ.
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And it is observed further by a Learned man, That the Elect are said to be in Christ in respect of both his natures. 1. As Christ is man, so we are said to be in him by communion of nature. 2. As Christ is God, so we are in him as in the saving and conserving cause,
And it is observed further by a Learned man, That the Elect Are said to be in christ in respect of both his nature's. 1. As christ is man, so we Are said to be in him by communion of nature. 2. As christ is God, so we Are in him as in the Saving and conserving cause,
3. Here is the Mystical or Spiritual Union set down, and I in you. As Christ is in the Father by Ʋnity of Essence, we in Christ as being taken in to be members of his body,
3. Here is the Mystical or Spiritual union Set down, and I in you. As christ is in the Father by Ʋnity of Essence, we in christ as being taken in to be members of his body,
This is that our Saviour prays for in that great and famous Prayer of his, Joh. 17.21. That they all may be one, as thou Father art in me and I in thee, &c. And vers. 23. I in them, and thou in me, that they may be made perfect in one.
This is that our Saviour prays for in that great and famous Prayer of his, John 17.21. That they all may be one, as thou Father art in me and I in thee, etc. And vers. 23. I in them, and thou in me, that they may be made perfect in one.
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God the Father is the root, Christ the stock, the holy Spirit as the sap, we the branches, and the graces of the Saints are the fruits. And that this union may be effected, Christ took from us a part of our nature, on the other hand he hath given to us his own flesh and blood:
God the Father is the root, christ the stock, the holy Spirit as the sap, we the branches, and the graces of the Saints Are the fruits. And that this Union may be effected, christ took from us a part of our nature, on the other hand he hath given to us his own Flesh and blood:
Is it so, that by the Incarnation of the Son of God, there is a foundation laid for our Adoption and being made the sons of God? then learn what course we are to take,
Is it so, that by the Incarnation of the Son of God, there is a Foundation laid for our Adoption and being made the Sons of God? then Learn what course we Are to take,
Who is there that would not desire to be a child of God? If we would be the children of God, here we may see the ready way how to attain this priviledge.
Who is there that would not desire to be a child of God? If we would be the children of God, Here we may see the ready Way how to attain this privilege.
Now we must close with the natural Son of God, as ever we desire to be the adopted sons of God. Joh. 1.12. To as many as received him he gave power to become the sons of God.
Now we must close with the natural Son of God, as ever we desire to be the adopted Sons of God. John 1.12. To as many as received him he gave power to become the Sons of God.
and are we contented to abide so always? Are we contented always to abide in that condition of distance and estrangement to God? If you would have God a Father, you must get into Christ.
and Are we contented to abide so always? are we contented always to abide in that condition of distance and estrangement to God? If you would have God a Father, you must get into christ.
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If by means of the Incarnation God hath brought himself down to us, and rendred himself more facile and easie to be apprehended by us, this may inform us how we may best conceive of God.
If by means of the Incarnation God hath brought himself down to us, and rendered himself more facile and easy to be apprehended by us, this may inform us how we may best conceive of God.
God is at so great a distance from us, that if we set our selves to think or conceive of him in his naked, absolute, simple nature, our thoughts would soon lose themselves,
God is At so great a distance from us, that if we Set our selves to think or conceive of him in his naked, absolute, simple nature, our thoughts would soon loose themselves,
It is Calvins opinion, That in Heaven, when God shall be all in all, we shall then see God without the veil of Christs flesh, then, say she, the veil being removed, we shall behold God openly reigning in his Majesty,
It is Calvins opinion, That in Heaven, when God shall be all in all, we shall then see God without the veil of Christ Flesh, then, say she, the veil being removed, we shall behold God openly reigning in his Majesty,
Whilst we are here on earth, the new and living way into the holiest is consecrated for us through the veil, that is to say, his flesh, Heb. 10.19, 20. Upon this Text Calvin himself hath this passage:
While we Are Here on earth, the new and living Way into the Holiest is consecrated for us through the veil, that is to say, his Flesh, Hebrew 10.19, 20. Upon this Text calvin himself hath this passage:
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He that in searching would not erre, nor be overwhelmed by the glory of the Divine Majesty, let him by faith touch and apprehend the Son of God incarnate, the Son of God manifest in the flesh. In another place he saith:
He that in searching would not err, nor be overwhelmed by the glory of the Divine Majesty, let him by faith touch and apprehend the Son of God incarnate, the Son of God manifest in the Flesh. In Another place he Says:
our eyes ought to be fastened upon the flesh of Christ, and we ought to say, We neither apprehend nor know any God out of that flesh, Dei Filius incarnatus est illud involucrum in quo Divina Majestas cum omnibus suis-donis se nobis offert. Luther. out of that humanity:
our eyes ought to be fastened upon the Flesh of christ, and we ought to say, We neither apprehend nor know any God out of that Flesh, Dei Filius Incarnate est illud involucrum in quo Divine Majestas cum omnibus suis-donis se nobis offered. Luther. out of that humanity:
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And for the Ephesians he prays, That Christ might dwell in their hearts by faith, Eph. 3.17. Our happiness lies in conjunction with our Head, standing and abiding in relation to Christ as our Head, in being comprehended in Christ as it were, this is our happiness.
And for the Ephesians he prays, That christ might dwell in their hearts by faith, Ephesians 3.17. Our happiness lies in conjunction with our Head, standing and abiding in Relation to christ as our Head, in being comprehended in christ as it were, this is our happiness.
and this is the great happiness of all the Elect, they are gathered under him as their Head, Behold I and the children which God hath given me, Heb. 2.13.
and this is the great happiness of all the Elect, they Are gathered under him as their Head, Behold I and the children which God hath given me, Hebrew 2.13.
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SEveral Propositions have been mentioned already to illustrate the greatness of Christs love in the work of his Incarnation, I shall add three or four more,
SEveral Propositions have been mentioned already to illustrate the greatness of Christ love in the work of his Incarnation, I shall add three or four more,
and wearing a part of our nature, the consideration of his humanity may be a great help and strengthening to our faith to assure us of his propension and readiness to supply us in all our wants,
and wearing a part of our nature, the consideration of his humanity may be a great help and strengthening to our faith to assure us of his propension and readiness to supply us in all our Wants,
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but nourisheth it and cherisheth it as the Lord the Church, Eph. 5.29. That common humanity wherein Christ shares with us, cannot but incline him to be most kind, sweet, benign to his own kindred who participate of the same nature with him.
but Nourishes it and Cherishes it as the Lord the Church, Ephesians 5.29. That Common humanity wherein christ shares with us, cannot but incline him to be most kind, sweet, benign to his own kindred who participate of the same nature with him.
Because the children were made partakers of flesh and blood, he also took part of the same, Heb. 2.16. Christ was a man of sorrows, therefore he knows how to pity us in our sorrows; Christ was deserted, therefore he knows how to pity us in our desertion: Christ was tempted in all points like to us (sin only excepted) therefore he knows how to succour us in our temptations.
Because the children were made partakers of Flesh and blood, he also took part of the same, Hebrew 2.16. christ was a man of sorrows, Therefore he knows how to pity us in our sorrows; christ was deserted, Therefore he knows how to pity us in our desertion: christ was tempted in all points like to us (since only excepted) Therefore he knows how to succour us in our temptations.
The Apostle sets this down as one great fruit of the Incarnation, Heb. 2.16, 17. Because the children were made partakers of flesh and blood, he also took part of the same.
The Apostle sets this down as one great fruit of the Incarnation, Hebrew 2.16, 17. Because the children were made partakers of Flesh and blood, he also took part of the same.
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What is the fruit and advantage of this? Why was it that Christ took a part of our nature? The next verse tells us, It was that he might be a merciful and a faithful High-Priest.
What is the fruit and advantage of this? Why was it that christ took a part of our nature? The next verse tells us, It was that he might be a merciful and a faithful High-Priest.
Calvin observes upon this Text, When all sorts of miseries do oppress us, we ought to remember there is nothing befals us, which the Son of God hath not experienced in himself,
calvin observes upon this Text, When all sorts of misery's do oppress us, we ought to Remember there is nothing befalls us, which the Son of God hath not experienced in himself,
and the remembrance of his own sufferings cannot but incline him to pity and compassionate his people (who are a part of his own nature) in the like sufferings.
and the remembrance of his own sufferings cannot but incline him to pity and compassionate his people (who Are a part of his own nature) in the like sufferings.
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It is true, Christ as he is God, wants no love, neither needed Christ to have known what sufferings and afflictions were, experimentally, to have inclined him to a merciful disposition,
It is true, christ as he is God, Wants no love, neither needed christ to have known what sufferings and afflictions were, experimentally, to have inclined him to a merciful disposition,
therefore in condescension to our infirmity, and for the strengthening of our faith, Christ would become man and taste of sufferings and affliction, that having done so, we might be the better assured he would be the more ready to pity and help us.
Therefore in condescension to our infirmity, and for the strengthening of our faith, christ would become man and taste of sufferings and affliction, that having done so, we might be the better assured he would be the more ready to pity and help us.
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therefore in a way of condescension God is come down into our nature, that so faith may have the greater incouragement, that since God dwells in the nature of man, he will not shut up his own bowels against them who are his own brethren and kindred.
Therefore in a Way of condescension God is come down into our nature, that so faith may have the greater encouragement, that since God dwells in the nature of man, he will not shut up his own bowels against them who Are his own brothers and kindred.
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as he is nearly allied to his Father, and one in nature with him in respect of his Divinity, Heb. 2.11. The Apostle here speaks of Christ and his Members, He that sanctifies, and they that are sanctified are of one;
as he is nearly allied to his Father, and one in nature with him in respect of his Divinity, Hebrew 2.11. The Apostle Here speaks of christ and his Members, He that Sanctifies, and they that Are sanctified Are of one;
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but where this Law is heightned and elevated by the greatest measures of grace, and the presence of the Divinity inhabiting in the humanity? Thus it is in Christ, Christ hath the greatest perfection of grace in him,
but where this Law is heightened and elevated by the greatest measures of grace, and the presence of the Divinity inhabiting in the humanity? Thus it is in christ, christ hath the greatest perfection of grace in him,
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15. The love of Christ in his Incarnation is seen in this, In that by means of his Incarnation there is a foundation laid for the work of his Mediatorship in general,
15. The love of christ in his Incarnation is seen in this, In that by means of his Incarnation there is a Foundation laid for the work of his Mediatorship in general,
and also to shew how his love is demonstrated to us in this. (1) Christs undertaking the Office of Mediatorship is the great demonstration of his love to us;
and also to show how his love is demonstrated to us in this. (1) Christ undertaking the Office of Mediatorship is the great demonstration of his love to us;
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Now here was the great demonstration of the love of Christ, that the Son of God would undertake the Office of Mediator, and that he might do so, he was willing to take up our nature in his Incarnation, that he might perform the Office of Mediator in it.
Now Here was the great demonstration of the love of christ, that the Son of God would undertake the Office of Mediator, and that he might do so, he was willing to take up our nature in his Incarnation, that he might perform the Office of Mediator in it.
The Apostles intention in using this expression the Man Christ Jesus, is not to exclude the Divine nature from the person of the Mediator; for it is here observed by Calvin, when the Apostle calls him Man, he doth not hereby deny him to be God; for this is a sure Rule in Divinity, The person of the Mediator accomplisheth the work of Redemption according to both natures,
The Apostles intention in using this expression the Man christ jesus, is not to exclude the Divine nature from the person of the Mediator; for it is Here observed by calvin, when the Apostle calls him Man, he does not hereby deny him to be God; for this is a sure Rule in Divinity, The person of the Mediator accomplisheth the work of Redemption according to both nature's,
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Hence is it, that a Judicious Divine observes, By a wonderful temperament it is so ordered, that the Hypostatical union of the two natures is made in the person of Christ, that he who is our Mediator should be Man-God, and God-man;
Hence is it, that a Judicious Divine observes, By a wondered temperament it is so ordered, that the Hypostatical Union of the two nature's is made in the person of christ, that he who is our Mediator should be Man-God, and God-man;
and this is expressed by the Apostle, Heb. 10.5. When he cometh into the world he saith, Sacrifices and burnt-offerings thou wouldst not, but a body hast thou prepared me.
and this is expressed by the Apostle, Hebrew 10.5. When he comes into the world he Says, Sacrifices and Burnt offerings thou Wouldst not, but a body hast thou prepared me.
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and wherefore did he come into the world? It was to perform the Office of a Mediator, to reconcile us to God, to offer up the great Sacrifice for sin.
and Wherefore did he come into the world? It was to perform the Office of a Mediator, to reconcile us to God, to offer up the great Sacrifice for since.
Christ therefore being to reconcile us to God and to unite us to him, that he might be a fit Mediator, takes upon him the nature of man, that so being God and man in one person, and having interest in both parties, he might bring God and man together.
christ Therefore being to reconcile us to God and to unite us to him, that he might be a fit Mediator, Takes upon him the nature of man, that so being God and man in one person, and having Interest in both parties, he might bring God and man together.
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Christ (you know) signifies the anointed. Under the Old Testament Kings, Priests, and Prophets were wont to be anointed. Now Christ being to undertake the office of Mediator in general,
christ (you know) signifies the anointed. Under the Old Testament Kings, Priests, and prophets were wont to be anointed. Now christ being to undertake the office of Mediator in general,
and those three Offices in particular of Prophet, Priest, and King, he also is anointed. Christs Ʋnction or Anointing properly belongs to his humane nature: Act. 10.38. God anointed Jesus of Nazareth with the Holy Ghost.
and those three Offices in particular of Prophet, Priest, and King, he also is anointed. Christ Ʋnction or Anointing properly belongs to his humane nature: Act. 10.38. God anointed jesus of Nazareth with the Holy Ghost.
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For although it be true, that Christ is the name of the person subsisting in both natures, and the name of Christ doth not only agree to Christ as he is man, but as he is God manifested in the flesh:
For although it be true, that christ is the name of the person subsisting in both nature's, and the name of christ does not only agree to christ as he is man, but as he is God manifested in the Flesh:
so by the Incarnation Christ is fitted and prepared, as it were, to enter upon the execution of those three great Offices of his, the Office of a Prophet, Priest, and King.
so by the Incarnation christ is fitted and prepared, as it were, to enter upon the execution of those three great Offices of his, the Office of a Prophet, Priest, and King.
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The great work of the Prophets of old was to be the Messengers of God to the people, the Interpreters of Gods mind and will, they were to reveal Gods mind and will to the people.
The great work of the prophets of old was to be the Messengers of God to the people, the Interpreters of God's mind and will, they were to reveal God's mind and will to the people.
The Lord Jesus undertaking our nature, is the great Messenger of the Covenant, the Interpreter of the Fathers counsels, he hath revealed the whole will and mind of the Father to us. Heb. 1.2. God hath in these last days spoken unto us by his Son. Joh. 15.15. All things that I have heard of my Father, I have made known unto you.
The Lord jesus undertaking our nature, is the great Messenger of the Covenant, the Interpreter of the Father's Counsels, he hath revealed the Whole will and mind of the Father to us. Hebrew 1.2. God hath in these last days spoken unto us by his Son. John 15.15. All things that I have herd of my Father, I have made known unto you.
Therefore hath the Son of God assumed our nature and appeared visibly in flesh, and conversed among men like one of us, that we might receive the Law at his mouth.
Therefore hath the Son of God assumed our nature and appeared visibly in Flesh, and conversed among men like one of us, that we might receive the Law At his Mouth.
That the Son of God, who was God over all blessed for ever, was pleased to take up humane nature, that he might perform the office of a Minister in it.
That the Son of God, who was God over all blessed for ever, was pleased to take up humane nature, that he might perform the office of a Minister in it.
now whatsoever the Lord Jesus as man received from the Father, that (as the great Prophet of the Church) he hath faithfully revealed to his people. Joh. 17.8. I have given unto them the words which thou gavest me.
now whatsoever the Lord jesus as man received from the Father, that (as the great Prophet of the Church) he hath faithfully revealed to his people. John 17.8. I have given unto them the words which thou Gavest me.
2. The Son of God by assuming mans nature, is prepared for the execution of his Priestly Office. Two great works were incumbent on the Priests under the Law. 1. To offer Sacrifices, and make atonement for the people. 2. To intercede and pray for the people. 1. One Office of the Priest was to offer Sacrifice and make atonement. So Heb. 8.3. Every High-Priest is ordained to offer gifts and sacrifices.
2. The Son of God by assuming men nature, is prepared for the execution of his Priestly Office. Two great works were incumbent on the Priests under the Law. 1. To offer Sacrifices, and make atonement for the people. 2. To intercede and pray for the people. 1. One Office of the Priest was to offer Sacrifice and make atonement. So Hebrew 8.3. Every High-Priest is ordained to offer Gifts and Sacrifices.
therefore did the Son of God take a true humane body, and offered himself for a Sacrifice. Heb. 9.26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
Therefore did the Son of God take a true humane body, and offered himself for a Sacrifice. Hebrew 9.26. Now once in the end of the world hath he appeared to put away since by the sacrifice of himself.
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so that there is a concourse of both natures, the Divine and humane nature in the work of Satisfaction. The humane nature was the nature suffering, and the Divine nature that sanctified the sufferings of the humanity.
so that there is a concourse of both nature's, the Divine and humane nature in the work of Satisfaction. The humane nature was the nature suffering, and the Divine nature that sanctified the sufferings of the humanity.
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Although the Godhead did not put forth its operation as it might have done, but did rest and suspend its operations for a time, that it might give liberty to the humane nature to suffer, (for if the Godhead should have put forth its operation as it might, it could have hindred all passion and suffering in the humane nature) yet the personal union always remained;
Although the Godhead did not put forth its operation as it might have done, but did rest and suspend its operations for a time, that it might give liberty to the humane nature to suffer, (for if the Godhead should have put forth its operation as it might, it could have hindered all passion and suffering in the humane nature) yet the personal Union always remained;
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and in their stead, in a part of their nature, presents himself to God, and taking their guilt upon him, is willing to bear the punishment due to them:
and in their stead, in a part of their nature, presents himself to God, and taking their guilt upon him, is willing to bear the punishment due to them:
As he is God-man, so he hath a Kingdom by way of donation and dispensation. Yet have I set my King upon my holy hill of Sion, Psal. 2.6. The Father judgeth no man, but hath committed all judgment to the Son, Joh. 5.22.
As he is God-man, so he hath a Kingdom by Way of donation and Dispensation. Yet have I Set my King upon my holy hill of Sion, Psalm 2.6. The Father Judgeth no man, but hath committed all judgement to the Son, John 5.22.
that is, to the Son incarnate. Christ as Head and King of the Church dispenseth all grace to the Church, rules and governs the Church in and by the humane nature assumed, Eph. 1.21, 22, 23.
that is, to the Son incarnate. christ as Head and King of the Church dispenseth all grace to the Church, rules and governs the Church in and by the humane nature assumed, Ephesians 1.21, 22, 23.
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16. The love of Christ in his Incarnation is seen in this, In that by means of Christs Incarnation, our nature which was alienated from God, deprived of communion with him, lay under the curse, was subject to all sorts of miseries and unto death it self, is now restored to communion with God again, delivered from the curse, set above all misery and death, cloathed with immortality, and possessed of perfect happiness.
16. The love of christ in his Incarnation is seen in this, In that by means of Christ Incarnation, our nature which was alienated from God, deprived of communion with him, lay under the curse, was Subject to all sorts of misery's and unto death it self, is now restored to communion with God again, Delivered from the curse, Set above all misery and death, clothed with immortality, and possessed of perfect happiness.
Now the Son of God taking a part of our nature into unity of person with himself, hath brought our nature near to God again, our nature in Christ is admitted to the sight of God and communion with him.
Now the Son of God taking a part of our nature into unity of person with himself, hath brought our nature near to God again, our nature in christ is admitted to the sighed of God and communion with him.
therefore if Christ had more grace given to him from the beginning than the Saints in Heaven, we must suppose Christ had a clear sight and vision of God:
Therefore if christ had more grace given to him from the beginning than the Saints in Heaven, we must suppose christ had a clear sighed and vision of God:
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besides, the great demonstration of Christs love in his sufferings was, that he was content to be deprived of the sight and comfort of his Fathers love;
beside, the great demonstration of Christ love in his sufferings was, that he was content to be deprived of the sighed and Comfort of his Father's love;
therefore he crys out, My God, my God, why hast thou forsaken me? This argues, Christ had been used and accustomed to the sight of his Fathers face and countenance, otherwise why did he cry out, Why hast thou forsaken me? But for our sakes he was content to have his Fathers face hid from him for a time, that it might not be hid from us for ever.
Therefore he cries out, My God, my God, why hast thou forsaken me? This argues, christ had been used and accustomed to the sighed of his Father's face and countenance, otherwise why did he cry out, Why hast thou forsaken me? But for our sakes he was content to have his Father's face hid from him for a time, that it might not be hid from us for ever.
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When he shall appear, we shall be like him, for we shall see him as he is, 1 Joh. 3.3. and in the mean time, our life is hid with Christ in God, Col. 3.3. hid as in the fountain, root, and principle of that life.
When he shall appear, we shall be like him, for we shall see him as he is, 1 John 3.3. and in the mean time, our life is hid with christ in God, Col. 3.3. hid as in the fountain, root, and principle of that life.
Christ in his humane nature being admitted unto the sight of God and communion with him, is an argument all the Elect also shall be brought to the same happiness.
christ in his humane nature being admitted unto the sighed of God and communion with him, is an argument all the Elect also shall be brought to the same happiness.
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2. The Son of God by his Incarnation hath delivered our nature from the Curse, set it above misery, sorrow, and death, and cloathed it with immortality.
2. The Son of God by his Incarnation hath Delivered our nature from the Curse, Set it above misery, sorrow, and death, and clothed it with immortality.
The sentence pronounced concerning man, was, That in case he sinned, he should dye the death, Gen. 2.17. Christ by taking our nature, and dying in it, hath born the substance of that curse.
The sentence pronounced Concerning man, was, That in case he sinned, he should die the death, Gen. 2.17. christ by taking our nature, and dying in it, hath born the substance of that curse.
neither was Christs humane soul ever separated in love or affection from his Father, his soul clave in love and affection to his Father in the midst of all his sufferings (Christ did not undergo separation from God in either of those respects) yet his humane soul was separated for a time from the light and comfort of his Fathers love;
neither was Christ humane soul ever separated in love or affection from his Father, his soul clave in love and affection to his Father in the midst of all his sufferings (christ did not undergo separation from God in either of those respects) yet his humane soul was separated for a time from the Light and Comfort of his Father's love;
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by suffering the penalty of that Law, hath fully delivered his people from the curse, Gal. 3.13. Christ hath redeemed us from the curse of the law, being made a curse for us.
by suffering the penalty of that Law, hath Fully Delivered his people from the curse, Gal. 3.13. christ hath redeemed us from the curse of the law, being made a curse for us.
A Learned man observes, Because (according to the sentence of the Divine Judgment) in that day Adam fell and sinned, humane nature ought to have been punished with eternal perdition:
A Learned man observes, Because (according to the sentence of the Divine Judgement) in that day Adam fell and sinned, humane nature ought to have been punished with Eternal perdition:
and brought to the greatest happiness they can wish or long for, and that they may be assured they shall be possessed of the same happiness in their measure which Christ their Head is possessed of.
and brought to the greatest happiness they can wish or long for, and that they may be assured they shall be possessed of the same happiness in their measure which christ their Head is possessed of.
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so that all the Elect do participate and share in it in their measure. The glory which thou hast given me I have given them. Calvin observes upon that Text:
so that all the Elect do participate and share in it in their measure. The glory which thou hast given me I have given them. calvin observes upon that Text:
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whenas we are so nearly related to him, we being members of his body, of his flesh and of his bones? Eph. 5.30. and he that is joyned to the Lord is one Spirit.
whenas we Are so nearly related to him, we being members of his body, of his Flesh and of his bones? Ephesians 5.30. and he that is joined to the Lord is one Spirit.
The Church being so nearly related to Christ, and Christ being in glory, how is it possible Christ should leave them under those miseries they are now subject unto?
The Church being so nearly related to christ, and christ being in glory, how is it possible christ should leave them under those misery's they Are now Subject unto?
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17. The greatness of Christs love in his Incarnation appears in this, In that by means of the Incarnation all the Elect shall have a standing Monument before their eyes, wherein they may see and behold the infiniteness and transcendency of the love of God to all Eternity.
17. The greatness of Christ love in his Incarnation appears in this, In that by means of the Incarnation all the Elect shall have a standing Monument before their eyes, wherein they may see and behold the infiniteness and transcendency of the love of God to all Eternity.
And the reason of this Proposition is this, Because the Hypostatical or personal Union shall not be dissolved in Heaven, the humane nature shall remain and abide united to the Divinity to all Eternity.
And the reason of this Proposition is this, Because the Hypostatical or personal union shall not be dissolved in Heaven, the humane nature shall remain and abide united to the Divinity to all Eternity.
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and the Trinity in Unity, we shall see the Unity of the Essence, and the three persons, Father, Son, and Spirit, subsisting in this one Essence of God:
and the Trinity in Unity, we shall see the Unity of the Essence, and the three Persons, Father, Son, and Spirit, subsisting in this one Essence of God:
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and by this means we shall come to understand the greatness of the love of God by seeing how near our nature is taken unto God in the person of our Head. The Hypostatical or personal Union is the foundation of the mystical Union, viz. of our union and communion with God:
and by this means we shall come to understand the greatness of the love of God by seeing how near our nature is taken unto God in the person of our Head. The Hypostatical or personal union is the Foundation of the mystical union, viz. of our Union and communion with God:
And this I take to be carried in that great Text, Joh. 17.24. Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me.
And this I take to be carried in that great Text, John 17.24. Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me.
so the Elect in Heaven shall see the humane nature united to the Divinity in the person of the Son. Therefore is it added in the close of the verse, For thou hast loved me before the foundation of the world.
so the Elect in Heaven shall see the humane nature united to the Divinity in the person of the Son. Therefore is it added in the close of the verse, For thou hast loved me before the Foundation of the world.
the Father did not first love the Son, and then beget him, but the Generation of the Son was natural: the Father begets the Son from Eternity, and cannot but beget him;
the Father did not First love the Son, and then beget him, but the Generation of the Son was natural: the Father begets the Son from Eternity, and cannot but beget him;
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God doth necessarily understand himself, therefore his eternal Son is his natural Image. Therefore in this last clause, For thou hast loved me before the foundation of the world, Christ speaks of himself as man;
God does necessarily understand himself, Therefore his Eternal Son is his natural Image. Therefore in this last clause, For thou hast loved me before the Foundation of the world, christ speaks of himself as man;
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And this will be one singular demonstration of the love of God to them, that they shall see themselves taken so near to God in the person of their Head. For although it be true, there will always remain a vast difference between Christ the Head and the Elect that are Members to him (none of the Elect have,
And this will be one singular demonstration of the love of God to them, that they shall see themselves taken so near to God in the person of their Head. For although it be true, there will always remain a vast difference between christ the Head and the Elect that Are Members to him (none of the Elect have,
or can have that personal union which his humanity hath to the Divinity) yet all the Elect in the glory of their Head shall see and behold the greatness of the love of God to themselves;
or can have that personal Union which his humanity hath to the Divinity) yet all the Elect in the glory of their Head shall see and behold the greatness of the love of God to themselves;
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and when we have dived never so much into this Mystery, it is but little that we do understand of the glory of it in comparison of what it is in it self.
and when we have dived never so much into this Mystery, it is but little that we do understand of the glory of it in comparison of what it is in it self.
That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God,
That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God,
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and of the Father, and of Christ. Let us pray for great affection to Christ. Great love to the Person of Christ will procure great manifestation of Christ.
and of the Father, and of christ. Let us pray for great affection to christ. Great love to the Person of christ will procure great manifestation of christ.
The more you love him, the more will Christ lead you into the understanding of those Mysteries concerning his Person, Divinity, the Union of his Natures, his Offices, his Grace, which the rest of men are little acquainted with.
The more you love him, the more will christ led you into the understanding of those Mysteres Concerning his Person, Divinity, the union of his Nature's, his Offices, his Grace, which the rest of men Are little acquainted with.
1. The first great effect of Christs love, which hath been instanced in, and already finished is this, the work of his Incarnation. That the Son of God, who was God by Nature, and had his subsistence as the second person in Trinity in the Divine Essence from Eternity, should take to himself a created nature in time, and become true man:
1. The First great Effect of Christ love, which hath been instanced in, and already finished is this, the work of his Incarnation. That the Son of God, who was God by Nature, and had his subsistence as the second person in Trinity in the Divine Essence from Eternity, should take to himself a created nature in time, and become true man:
But when the fulness of time was come, God sent forth his Son made of a woman, made under the Law, to redeem them that are under the Law, that we might receive the adoption of sons.
But when the fullness of time was come, God sent forth his Son made of a woman, made under the Law, to Redeem them that Are under the Law, that we might receive the adoption of Sons.
[ God sent forth his Son. ] There is a great Emphalis lyes in that expression, his Son. God sent a Son that was peculiarly his Son, his Son in a way of eminency and peculiarity from all others sons.
[ God sent forth his Son. ] There is a great Emphalis lies in that expression, his Son. God sent a Son that was peculiarly his Son, his Son in a Way of eminency and peculiarity from all Others Sons.
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Therefore is this Son elsewhere called his own Son, his proper Son, Rom. 8.32. and his only begotten Son, Joh. 1.18. The Son of the living God, Joh. 6.69. The Angels and Adam were the sons of God by creation, but these were not such sons as this Son was.
Therefore is this Son elsewhere called his own Son, his proper Son, Rom. 8.32. and his only begotten Son, John 1.18. The Son of the living God, John 6.69. The Angels and Adam were the Sons of God by creation, but these were not such Sons as this Son was.
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This Son that the Text speaks of, was not the Son of God by Creation, but by eternal Generation, Joh. 16.28. I came out from the Father, and ar• come into the world.
This Son that the Text speaks of, was not the Son of God by Creation, but by Eternal Generation, John 16.28. I Come out from the Father, and ar• come into the world.
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Christ came forth from the Father by eternal Generation, he came into the world by his Incarnation. There we see his coming forth from the Father, and his coming into the world are distinguished one from the other.
christ Come forth from the Father by Eternal Generation, he Come into the world by his Incarnation. There we see his coming forth from the Father, and his coming into the world Are distinguished one from the other.
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He came forth from the Father by his eternal Generation, and he came into the world by his Incarnation: Heb. 1.5. To which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? Prov. 8.25. Before the mountains were setled was I begotten.
He Come forth from the Father by his Eternal Generation, and he Come into the world by his Incarnation: Hebrew 1.5. To which of the Angels said he At any time, Thou art my Son, this day have I begotten thee? Curae 8.25. Before the Mountains were settled was I begotten.
Hence is Christ said to be the first-begotten of every creature, Col. 1.25. It is not said the first created of every creature, but the first begotten of every creature.
Hence is christ said to be the Firstbegotten of every creature, Col. 1.25. It is not said the First created of every creature, but the First begotten of every creature.
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it is not simply expressed, he sent him, but he sent him forth. Now if God sent forth his Son, it supposeth he was in being before he was so sent forth.
it is not simply expressed, he sent him, but he sent him forth. Now if God sent forth his Son, it Supposeth he was in being before he was so sent forth.
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That very Son, who afterwards he saith was incarnate and made flesh, vers. 14. this very Son in the beginning was with God. Therefore the Son was with the Father, coexistent with him before he was sent forth into mans nature.
That very Son, who afterwards he Says was incarnate and made Flesh, vers. 14. this very Son in the beginning was with God. Therefore the Son was with the Father, coexistent with him before he was sent forth into men nature.
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but this Scripture cuts the throat of that Heresie: for this Scripture plainly teacheth us, That Christ was the Son of God before he was sent, before he was made of a woman, before he was made under the Law. God sent forth his Son made of a woman, made under the Law.
but this Scripture cuts the throat of that Heresy: for this Scripture plainly Teaches us, That christ was the Son of God before he was sent, before he was made of a woman, before he was made under the Law. God sent forth his Son made of a woman, made under the Law.
3. The third Article of Faith contained in these words is this, That God had decreed and promised to send forth his Son before he did actually send him into our nature.
3. The third Article of Faith contained in these words is this, That God had decreed and promised to send forth his Son before he did actually send him into our nature.
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as much as if it had been said, What he he had purposed and promised before, he did in due time accomplish. If it be asked, Where did God promise to send forth his Son? The first great promise was in Gen. 3.15. The seed of the woman shall bruise the serpents head.
as much as if it had been said, What he he had purposed and promised before, he did in due time accomplish. If it be asked, Where did God promise to send forth his Son? The First great promise was in Gen. 3.15. The seed of the woman shall bruise the Serpents head.
and so become a Redeemer to the Elect. This promise was renewed to Abraham, when God told him, In his seed all the nations of the earth should be blessed.
and so become a Redeemer to the Elect. This promise was renewed to Abraham, when God told him, In his seed all the Nations of the earth should be blessed.
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This promise also was renewed to David, when God told him, Of the fruit of his loyns, according to the flesh, he would raise up Christ to sit on his Throne, Act. 2.30. It was also made to the Prophets in those many promises that were made concerning the Messias.
This promise also was renewed to David, when God told him, Of the fruit of his loins, according to the Flesh, he would raise up christ to fit on his Throne, Act. 2.30. It was also made to the prophets in those many promises that were made Concerning the Messias.
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4. The fourth Article contained in these words is this, That the Son of God, who was promised long before, was actually exhibited and manifested in the flesh. God sent forth his Son:
4. The fourth Article contained in these words is this, That the Son of God, who was promised long before, was actually exhibited and manifested in the Flesh. God sent forth his Son:
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He that was on earth at that time in respect of his humane nature, was in Heaven at the same time in respect of his Divine nature. Therefore whenas it is said here, God sent forth his Son,
He that was on earth At that time in respect of his humane nature, was in Heaven At the same time in respect of his Divine nature. Therefore whenas it is said Here, God sent forth his Son,
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He that was in the form of God before, by his Incarnation took on him the form of a servant. Christ therefore as God did not begin to be and exist when he was first incarnate, no, in the beginning he was with God:
He that was in the from of God before, by his Incarnation took on him the from of a servant. christ Therefore as God did not begin to be and exist when he was First incarnate, no, in the beginning he was with God:
if the Son of God had sooner taken our nature? But the Spirit of God silenceth all these reasonings by telling us, When the fulness of time was come, God sent forth his Son. God lost no time, he slipt no time;
if the Son of God had sooner taken our nature? But the Spirit of God silenceth all these reasonings by telling us, When the fullness of time was come, God sent forth his Son. God lost no time, he slipped no time;
He was made of a woman, that shews he was true man, and had a true humane nature: but in that it is said he was made, not born or begotten, that shews Christ had his Original as man not in the common way of generation. Eve was made out of one of the ribs taken out of Adams side,
He was made of a woman, that shows he was true man, and had a true humane nature: but in that it is said he was made, not born or begotten, that shows christ had his Original as man not in the Common Way of generation. Eve was made out of one of the ribs taken out of Adams side,
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He that was the Son of God from Eternity, and made of a woman in time, is still one and the same Son. It is the Son that is sent forth, the Son that is made of a woman, the Son that is made under the Law:
He that was the Son of God from Eternity, and made of a woman in time, is still one and the same Son. It is the Son that is sent forth, the Son that is made of a woman, the Son that is made under the Law:
so that still, though Christ hath two Natures, yet he hath but one Person. Christ had not a new Person, but a new Nature added to him by his Incarnation;
so that still, though christ hath two Nature's, yet he hath but one Person. christ had not a new Person, but a new Nature added to him by his Incarnation;
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The end of his being made under the Law is set down in the next verse, To redeem us who were under the Law, that we might receive the adoption of sons.
The end of his being made under the Law is Set down in the next verse, To Redeem us who were under the Law, that we might receive the adoption of Sons.
This is the second great effect of Christs love I am now to speak of, viz. Christs being made under the Law. For this we must carry all along with us, whatever Christ was, whatever he did, and suffered, was for us:
This is the second great Effect of Christ love I am now to speak of, viz. Christ being made under the Law. For this we must carry all along with us, whatever christ was, whatever he did, and suffered, was for us:
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Ʋnto us a Child is born, unto us a Son is given, Isa. 9.6. Hence is it, that Christ is called the gift of God, Joh. 4.10. Christ is the gift of God to us.
Ʋnto us a Child is born, unto us a Son is given, Isaiah 9.6. Hence is it, that christ is called the gift of God, John 4.10. christ is the gift of God to us.
He is made of God to us Wisdom, Righteousness, Sanctification, and Redemption. Whatsoever Christ was, whatsoever he did, it was not for himself, or his own sake, but for us;
He is made of God to us Wisdom, Righteousness, Sanctification, and Redemption. Whatsoever christ was, whatsoever he did, it was not for himself, or his own sake, but for us;
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and therefore his being made under the Law was for us, and so it is expressed here in the Text, He was made under the Law to redeem them that were under the Law, that we might receive the adoption of sons.
and Therefore his being made under the Law was for us, and so it is expressed Here in the Text, He was made under the Law to Redeem them that were under the Law, that we might receive the adoption of Sons.
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1. What is it for Christ to be made under the Law? Before I come to enter upon the main subject, I must necessarily lay down some preliminary or previous Propositions for the clearing of the whole.
1. What is it for christ to be made under the Law? Before I come to enter upon the main Subject, I must necessarily lay down Some preliminary or previous Propositions for the clearing of the Whole.
1. The first Proposition is this, The Law of God is the Transcript or Copy of Gods Holiness. The holy Nature of God and his pure Will is decypher'd and displayed to us in his Law.
1. The First Proposition is this, The Law of God is the Transcript or Copy of God's Holiness. The holy Nature of God and his pure Will is deciphered and displayed to us in his Law.
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But that which we call the Moral Law is immutable, perpetual, and everlasting. And the reason is, God being immutable and unchangeable in his nature and his will, the Law (which is the declaration of his nature and will) must needs be immutable, perpetual, and everlasting.
But that which we call the Moral Law is immutable, perpetual, and everlasting. And the reason is, God being immutable and unchangeable in his nature and his will, the Law (which is the declaration of his nature and will) must needs be immutable, perpetual, and everlasting.
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Hence also is it that our Saviour saith, One iota and tittle of the law shall not pass away, Mat. 5.18. The Law of God is of eternal equity, and therefore it cannot pass away.
Hence also is it that our Saviour Says, One iota and tittle of the law shall not pass away, Mathew 5.18. The Law of God is of Eternal equity, and Therefore it cannot pass away.
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4. The fourth Proposition is this, God justifies no person, nor receives any person into actual favour and acceptance with him without a perfect righteousness answering exactly to the law.
4. The fourth Proposition is this, God Justifies no person, nor receives any person into actual favour and acceptance with him without a perfect righteousness answering exactly to the law.
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now God requires holiness in the creature answerable to his own Holiness. The righteous Lord loveth righteousness, Psal. 11.7. God being righteous in his nature, requires righteousness from the creature.
now God requires holiness in the creature answerable to his own Holiness. The righteous Lord loves righteousness, Psalm 11.7. God being righteous in his nature, requires righteousness from the creature.
The Law of God is immutable, perpetual, and everlasting, and God doth indispensably require righteousness from the creature. Rom. 10.5. Moses describes the righteousness of the law, that the man that doth these things shall live by them.
The Law of God is immutable, perpetual, and everlasting, and God does indispensably require righteousness from the creature. Rom. 10.5. Moses describes the righteousness of the law, that the man that does these things shall live by them.
It is true, the Law of the Covenant of Works did not only require perfect obedience, but it also required personal obedience. The Law of the first Covenant did not admit of obedience by a surety, but it required that a man should obey the Law in his own person.
It is true, the Law of the Covenant of Works did not only require perfect Obedience, but it also required personal Obedience. The Law of the First Covenant did not admit of Obedience by a surety, but it required that a man should obey the Law in his own person.
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It is not possible, that the righteousness of the Law can be disanulled, and therefore there must be a righteousness answering the righteousness of the Law.
It is not possible, that the righteousness of the Law can be Disannulled, and Therefore there must be a righteousness answering the righteousness of the Law.
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Therefore since man cannot fulfil the Law himself, and God will not dispense with the righteousness of the Law, God (if he please to save men) must find out some other way how the Law may be fulfilled.
Therefore since man cannot fulfil the Law himself, and God will not dispense with the righteousness of the Law, God (if he please to save men) must find out Some other Way how the Law may be fulfilled.
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And thus Christ is said to be the end of the Law for righteousness, Rom. 10.3. The Law which was never fulfilled before, was perfectly fulfilled by Christ.
And thus christ is said to be the end of the Law for righteousness, Rom. 10.3. The Law which was never fulfilled before, was perfectly fulfilled by christ.
It is an emphatical expression, That the righteousness of the law might be fulfilled in us, Rom. 8.4. Not that it is possible for a Believer to fulfil the righteousness of the law in his own person;
It is an emphatical expression, That the righteousness of the law might be fulfilled in us, Rom. 8.4. Not that it is possible for a Believer to fulfil the righteousness of the law in his own person;
but a Believer being one with Christ, fulfils the righteousness of the law in the person of his Head. The Son of God taking humane nature, doth perfectly fulfil the law in the humane nature assumed.
but a Believer being one with christ, fulfils the righteousness of the law in the person of his Head. The Son of God taking humane nature, does perfectly fulfil the law in the humane nature assumed.
In the first place, Learn from hence the reason why it is impossible that any man should be justified by a righteousness of this own, by an inherent righteousness: the reason is,
In the First place, Learn from hence the reason why it is impossible that any man should be justified by a righteousness of this own, by an inherent righteousness: the reason is,
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and every way answerable to that purity and perfection the law requires. Consider what the Apostle saith, Rom. 7.14. The law is spiritual. Spiritual, what is the meaning of that? The law requires utmost perfection, Angelical perfection, such a kind of obedience as hath not the least flaw or defect in it.
and every Way answerable to that purity and perfection the law requires. Consider what the Apostle Says, Rom. 7.14. The law is spiritual. Spiritual, what is the meaning of that? The law requires utmost perfection, Angelical perfection, such a kind of Obedience as hath not the least flaw or defect in it.
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The law speaks after this manner, Gal. 3.10. Cursed is every one that continueth not in all things which are written in the Book of the law to do them.
The law speaks After this manner, Gal. 3.10. Cursed is every one that Continueth not in all things which Are written in the Book of the law to do them.
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Now which of the sons of Adam is there that can say he hath fulfilled the law in every point and tittle, and this constantly throughout his whole life? If none of the sons of Adam dare say so,
Now which of the Sons of Adam is there that can say he hath fulfilled the law in every point and tittle, and this constantly throughout his Whole life? If none of the Sons of Adam Dare say so,
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Therefore we must seek for another righteousness, a righteousness without us, and that is the Righteousness of our Head the Lord Jesus, who was made under the law for us,
Therefore we must seek for Another righteousness, a righteousness without us, and that is the Righteousness of our Head the Lord jesus, who was made under the law for us,
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Their misery appears in this, No unrighteous person can enter into Heaven. The Scripture tells us so in plain terms, 1 Cor. 6.10. Know ye not, that the unrighteous shall not inherit the kingdom of God? Now all that are in the state of nature, that are not implanted into Christ by faith, are unrighteous. The Scripture speaking of all men in the state of nature, what they are before faith, it tells us, There is no man righteous, no not one, Rom. 3.10. In short, this is the misery of Unbelievers, they cannot produce such a righteousness of their own for which the law should justifie them:
Their misery appears in this, No unrighteous person can enter into Heaven. The Scripture tells us so in plain terms, 1 Cor. 6.10. Know you not, that the unrighteous shall not inherit the Kingdom of God? Now all that Are in the state of nature, that Are not implanted into christ by faith, Are unrighteous. The Scripture speaking of all men in the state of nature, what they Are before faith, it tells us, There is no man righteous, no not one, Rom. 3.10. In short, this is the misery of Unbelievers, they cannot produce such a righteousness of their own for which the law should justify them:
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Great and inexpressible is the misery of all such who content themselves to remain and abide out of Christ, God is resolved to have his Law satisfied one way or other, either the Law of God must be satisfied in a way of obedience,
Great and inexpressible is the misery of all such who content themselves to remain and abide out of christ, God is resolved to have his Law satisfied one Way or other, either the Law of God must be satisfied in a Way of Obedience,
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For thus doth the tenor of the law run, Rom. 2.9. Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile.
For thus does the tenor of the law run, Rom. 2.9. Tribulation and anguish upon every soul of man that does evil, of the Jew First, and also of the Gentile.
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Though men deserve condemnation, yet he that believes on the Son is not actually condemned. He hath something in him condemnable, he hath sin in him that would condemn him,
Though men deserve condemnation, yet he that believes on the Son is not actually condemned. He hath something in him condemnable, he hath sin in him that would condemn him,
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as if we had wrought out righteousness in our own person. 2 Cor. 5.21. He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him.
as if we had wrought out righteousness in our own person. 2 Cor. 5.21. He hath made him to be since for us who knew no since, that we might be made the righteousness of God in him.
As much as if he had said, Herein is the great love of God to his people, that he finds out and bestows a righteousness upon them which they could never find nor work out for themselves.
As much as if he had said, Herein is the great love of God to his people, that he finds out and bestows a righteousness upon them which they could never find nor work out for themselves.
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but humbly to accept of that righteousness which he freely offers and tenders unto us. With the heart man believeth unto righteousness, Rom. 10.10. Believing here, is nothing else but the souls humble and affectionate acceptation of that righteousness which God reveals.
but humbly to accept of that righteousness which he freely offers and tenders unto us. With the heart man Believeth unto righteousness, Rom. 10.10. Believing Here, is nothing Else but the Souls humble and affectionate acceptation of that righteousness which God reveals.
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That righteousness which is the matter of our Justification before God, is prepared of God, wrought out by the Son of God in the humane nature assumed,
That righteousness which is the matter of our Justification before God, is prepared of God, wrought out by the Son of God in the humane nature assumed,
and our work is humbly to accept of this righteousness. The Church triumphs in this, Isa. 12.2. Behold, God is my salvation, I will trust and not be afraid, for the Lord Jehovah is my strength and my song, he also is become my salvation.
and our work is humbly to accept of this righteousness. The Church Triumphos in this, Isaiah 12.2. Behold, God is my salvation, I will trust and not be afraid, for the Lord Jehovah is my strength and my song, he also is become my salvation.
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God in Christ is become her Wisdom, her Rightcousness, her Strength, her Sanctification, her Redemption, her Salvation. God hath redeemed the Church with his own Blood.
God in christ is become her Wisdom, her Righteousness, her Strength, her Sanctification, her Redemption, her Salvation. God hath redeemed the Church with his own Blood.
Now (saith our Saviour) they have known that all things whatsoever thou hast given me are of thee, Joh. 17.7. Christ being made under the Law, his obedience active, passive, all is the gift of free grace.
Now (Says our Saviour) they have known that all things whatsoever thou hast given me Are of thee, John 17.7. christ being made under the Law, his Obedience active, passive, all is the gift of free grace.
1. For Christ to be made under the Law, it is for Christ to take upon him the Office of a Mediator and Surety for us: 1 Tim. 2.5. There is one Mediator between God and man, the man Christ Jesus. So likewise Heb. 7.27. Christ is called the surety of a better Testament, or the surety of a better Covenant.
1. For christ to be made under the Law, it is for christ to take upon him the Office of a Mediator and Surety for us: 1 Tim. 2.5. There is one Mediator between God and man, the man christ jesus. So likewise Hebrew 7.27. christ is called the surety of a better Testament, or the surety of a better Covenant.
A Surety is one that mediates for another, he freely and voluntarily undertakes fro him, undertakes to be responsible for him, and to discharge his debt.
A Surety is one that mediates for Another, he freely and voluntarily undertakes from him, undertakes to be responsible for him, and to discharge his debt.
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And thus Calvin expounds this Text, He was made under the Law, that is, saith he, Christ the Son of God, who by right had been free from all subjection, was yet subject to the Law.
And thus calvin expounds this Text, He was made under the Law, that is, Says he, christ the Son of God, who by right had been free from all subjection, was yet Subject to the Law.
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Now we being insolvent, and not able to pay that debt of obedience which the Law requires, Christ was made under the Law, and was content to pay the debt that we could not pay.
Now we being insolvent, and not able to pay that debt of Obedience which the Law requires, christ was made under the Law, and was content to pay the debt that we could not pay.
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It is true, Christ being made under the Law, doth not exempt Believers from being under the Law as a Rule, Believers are still under the Law as a rule of life and obedience. But thus we ••ght to conceive of it, It being not possible for us to fulfil the Law,
It is true, christ being made under the Law, does not exempt Believers from being under the Law as a Rule, Believers Are still under the Law as a Rule of life and Obedience. But thus we ••ght to conceive of it, It being not possible for us to fulfil the Law,
and to perform that exact obedience which the Law requires, and yet a perfect obedience being required, Christ is the end of the Law for righteousness, as is expressed in Rom. 10.3. that is, Christ undertook to perform that perfect obedience which the Law required, and so to answer the end of the Law for righteousness.
and to perform that exact Obedience which the Law requires, and yet a perfect Obedience being required, christ is the end of the Law for righteousness, as is expressed in Rom. 10.3. that is, christ undertook to perform that perfect Obedience which the Law required, and so to answer the end of the Law for righteousness.
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and yet God requiring still that the law should be obeyed, and the righteousness of it fulfilled, Christ was content freely and of his own accord (who was otherwise free and disingaged) to be under the Law, and by obeying the law to bring in such a righteousness as the law requires.
and yet God requiring still that the law should be obeyed, and the righteousness of it fulfilled, christ was content freely and of his own accord (who was otherwise free and disengaged) to be under the Law, and by obeying the law to bring in such a righteousness as the law requires.
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Though he were free before, he is now no longer free, but becomes engaged by his own voluntary consent. Thus Christ who was free and disingaged in himself, did enter into a Covenant and agreement with the Father to undertake our cause,
Though he were free before, he is now no longer free, but becomes engaged by his own voluntary consent. Thus christ who was free and disengaged in himself, did enter into a Covenant and agreement with the Father to undertake our cause,
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and to do and suffer what was necessary to be done and suffered in order to our Salvation: Heb. 10.7. Then I said, Lo I come, in the volume of the book it is written of me, To do thy will, O God.
and to do and suffer what was necessary to be done and suffered in order to our Salvation: Hebrew 10.7. Then I said, Lo I come, in the volume of the book it is written of me, To do thy will, Oh God.
When Christ saw the Fathers heart was set on the Salvation of man, and that for that end the Father was willing Christ should undertake the cause and business of their Salvation, Christ was as willing as the Father was,
When christ saw the Father's heart was Set on the Salvation of man, and that for that end the Father was willing christ should undertake the cause and business of their Salvation, christ was as willing as the Father was,
Hence is it that the Counsel of Peace is said to be between them both, Zac. 6.13. The Father (to speak after the manner of men) propounds, and the Son consents: so that the Son (who was free and disingaged in himself) brings himself under an obligation by his own free promise and stipulation.
Hence is it that the Counsel of Peace is said to be between them both, Zac. 6.13. The Father (to speak After the manner of men) propounds, and the Son consents: so that the Son (who was free and disengaged in himself) brings himself under an obligation by his own free promise and stipulation.
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and Christ undertakes for them, Isa. 53.10. 2. Christ brought himself under obligation to the Law by his own voluntary assumption of our nature, for that end, that he might become subject to the Law in it.
and christ undertakes for them, Isaiah 53.10. 2. christ brought himself under obligation to the Law by his own voluntary Assump of our nature, for that end, that he might become Subject to the Law in it.
Here are two things by which the Apostle sets forth the greatness of Christs Condescension. 1. That he being in the form of God, and who might have continued in the form of God only, yet that he was pleased to take upon him the form of a servant and become true man, this is one part of his condescension.
Here Are two things by which the Apostle sets forth the greatness of Christ Condescension. 1. That he being in the from of God, and who might have continued in the from of God only, yet that he was pleased to take upon him the from of a servant and become true man, this is one part of his condescension.
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Christ was not bound to take our nature at all, but he might have continued always in the form of God only; or if he will take our nature, he was not bound to take it in that servile way,
christ was not bound to take our nature At all, but he might have continued always in the from of God only; or if he will take our nature, he was not bound to take it in that servile Way,
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but here was the greatness of Christs condescension, as he will take our nature, so he will take it for that end, that in our nature he may obey and fulfil the Law for us.
but Here was the greatness of Christ condescension, as he will take our nature, so he will take it for that end, that in our nature he may obey and fulfil the Law for us.
And therefore it is emphatically expressed in the Original, NONLATINALPHABET. Factum seu redactum sub lege. He was made obedient, and so in the Text, He was made under the Law.
And Therefore it is emphatically expressed in the Original,. Factum seu redactum sub lege. He was made obedient, and so in the Text, He was made under the Law.
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Christ was made or reduced under this power and authority of the Law by his own free consent, whereas naturally the Law had no such power or authority over him.
christ was made or reduced under this power and Authority of the Law by his own free consent, whereas naturally the Law had no such power or Authority over him.
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3. The third and last Proposition is this, For Christ to be under the Law is to be under the Judirisction of the Law, and to be actually subject to it.
3. The third and last Proposition is this, For christ to be under the Law is to be under the Judirisction of the Law, and to be actually Subject to it.
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Hence Christ is called, Isa. 42.1. the Fathers servant, he is said to love the Father, to do and keep the Fathers commandments, Joh. 14.31. & 15.10. Christ as man was under a law of love and obedience to his Father, he was also subject to his Parents after the flesh, he submitted to the Baptism of John, and gives this reason for it, Thus it becomes us to fulfil all righteousness, Mat. 3.15.
Hence christ is called, Isaiah 42.1. the Father's servant, he is said to love the Father, to do and keep the Father's Commandments, John 14.31. & 15.10. christ as man was under a law of love and Obedience to his Father, he was also Subject to his Parents After the Flesh, he submitted to the Baptism of John, and gives this reason for it, Thus it becomes us to fulfil all righteousness, Mathew 3.15.
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therefore if Christ had left any thing to be done that the law requires to be done, there had been so far a defect in that which must be our righteousness for Justification;
Therefore if christ had left any thing to be done that the law requires to be done, there had been so Far a defect in that which must be our righteousness for Justification;
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2. I come now to the second thing, to shew wherein the greatness of the love of Christ doth appear and discover it self in his being made under the Law.
2. I come now to the second thing, to show wherein the greatness of the love of christ does appear and discover it self in his being made under the Law.
1. The love of Christ in being made under the law appears in this, In that Christ in respect of his Original right was free from all subjection to the law.
1. The love of christ in being made under the law appears in this, In that christ in respect of his Original right was free from all subjection to the law.
yet the humane nature hath its subsistence in and by that person who is Divine and increated. And hence is it, that the Schoolmen do deny, that Christ is to be called a Creature. There is a great difference between these two Propositions, to say, That the humane nature in Christ is a creature,
yet the humane nature hath its subsistence in and by that person who is Divine and increated. And hence is it, that the Schoolmen do deny, that christ is to be called a Creature. There is a great difference between these two Propositions, to say, That the humane nature in christ is a creature,
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yet his person is Divine, and Christ is still God blessed for ever. 2. We must know that the humane nature of Christ never in any moment of time subsisted of it self or by it self,
yet his person is Divine, and christ is still God blessed for ever. 2. We must know that the humane nature of christ never in any moment of time subsisted of it self or by it self,
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If we should suppose the humane nature at any time subsist in it self out of the Divine person, that would necessarily infer there were two persons in Christ, which is most contrary to the Doctrine of the Scriptures.
If we should suppose the humane nature At any time subsist in it self out of the Divine person, that would necessarily infer there were two Persons in christ, which is most contrary to the Doctrine of the Scriptures.
yet considering that the humanity was always personally united to the Divinity, and the humane nature never subsisted out of the Divine person, we must conclude that Christ was no otherways in a state of subjection,
yet considering that the humanity was always personally united to the Divinity, and the humane nature never subsisted out of the Divine person, we must conclude that christ was no otherways in a state of subjection,
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Christ took our nature indeed, but he was not bound to it, it was his own free and voluntary act, that he did assume it. 4. We must also consider, that Christ did not lose the Digniey of his person by his assumption of our nature.
christ took our nature indeed, but he was not bound to it, it was his own free and voluntary act, that he did assume it. 4. We must also Consider, that christ did not loose the Digniey of his person by his Assump of our nature.
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5. Christ might, if he had pleased, without running such a course of obedience here on earth, have glorified the humane nature when first he assumed it.
5. christ might, if he had pleased, without running such a course of Obedience Here on earth, have glorified the humane nature when First he assumed it.
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Therefore the Apostle tells us, That Christ is more excellent than the Angels, because he hath obtained a more excellent name by inheritance than they, Heb. 1.4.
Therefore the Apostle tells us, That christ is more excellent than the Angels, Because he hath obtained a more excellent name by inheritance than they, Hebrew 1.4.
And what name is this? to be the Son of God. Consider vers. 5. To which of the Angels said he at any time, Thou art my Son, this day have I begotten thee.
And what name is this? to be the Son of God. Consider vers. 5. To which of the Angels said he At any time, Thou art my Son, this day have I begotten thee.
True indeed, it is said of Christ as man and Mediator, That the Father is greater than he, Joh. 14.28. and Christ as man is under God as his Head: 1 Cor. 11.3.
True indeed, it is said of christ as man and Mediator, That the Father is greater than he, John 14.28. and christ as man is under God as his Head: 1 Cor. 11.3.
He was not bound to take our nature till he did freely of his own accord ingage to do so. 2. Remember, inequality of Office makes no inequality of Person or Essence, although Christ as Man and Mediator be inferiour to the Father, in a state of subjection to the Father;
He was not bound to take our nature till he did freely of his own accord engage to do so. 2. remember, inequality of Office makes no inequality of Person or Essence, although christ as Man and Mediator be inferior to the Father, in a state of subjection to the Father;
yet that makes him not to be inferiour to him as to his Person or Essence. Consider Christ as the second Person in Trinity, he accounts it no robbery to be equal with God, that is, with the Father.
yet that makes him not to be inferior to him as to his Person or Essence. Consider christ as the second Person in Trinity, he accounts it no robbery to be equal with God, that is, with the Father.
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and so above all Authority, should take upon him the Office of Mediator, and put himself into a state of subjection, this was marvellous condescension.
and so above all authority, should take upon him the Office of Mediator, and put himself into a state of subjection, this was marvellous condescension.
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Our Saviour teaches us expresly, That he came to fulfil the law, yea the whole law, Mat. 5.17. Think not that I am come to destroy the Law or the Prophets, I came not to destroy but to fulfil.
Our Saviour Teaches us expressly, That he Come to fulfil the law, yea the Whole law, Mathew 5.17. Think not that I am come to destroy the Law or the prophets, I Come not to destroy but to fulfil.
Our Saviour explains himself to this purpose in the next words, Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled.
Our Saviour explains himself to this purpose in the next words, Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled.
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and by the Mosaical Law they understand those Rites and Ordinances of Worship, which were in a peculiar manner given to the Jewish Church. Thus Christ was circumcised and presented to the Lord in the Temple,
and by the Mosaical Law they understand those Rites and Ordinances of Worship, which were in a peculiar manner given to the Jewish Church. Thus christ was circumcised and presented to the Lord in the Temple,
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and they offered a Sacrifice for him, according to that which is said in the Law, A pair of Turtle-doves or two young pigeons, Luk. 2.22, 23, 24. Christ also observed the Ordinance of the Passover;
and they offered a Sacrifice for him, according to that which is said in the Law, A pair of Turtle-doves or two young pigeons, Luk. 2.22, 23, 24. christ also observed the Ordinance of the Passover;
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Christ became a Servant as he took upon him the Office of Mediator, and as he obeyed and fulfilled the Law for us. Now this is a Rule in Divinity, That Christ is Mediator according to both his Natures; so that the whole person, by means of his taking on him the form of a servant, is become a servant to us.
christ became a Servant as he took upon him the Office of Mediator, and as he obeyed and fulfilled the Law for us. Now this is a Rule in Divinity, That christ is Mediator according to both his Nature's; so that the Whole person, by means of his taking on him the from of a servant, is become a servant to us.
This expression is to be understood of whole Christ, as he is God manifested in the flesh, though this agrees to him in respect of his humane nature only.
This expression is to be understood of Whole christ, as he is God manifested in the Flesh, though this agrees to him in respect of his humane nature only.
whenas in our flesh he did take upon him the form of a servant; this humility of Christ should teach us great humility. And the Apostle presseth humility upon us on this very account:
whenas in our Flesh he did take upon him the from of a servant; this humility of christ should teach us great humility. And the Apostle Presseth humility upon us on this very account:
Here is the great Pattern of humility, saith the Apostle, he who was in the form of God, took upon him the form of a servant: he that was above all obedience, took upon him to be obedient. Should Christ, who was in such a height of excellency,
Here is the great Pattern of humility, Says the Apostle, he who was in the from of God, took upon him the from of a servant: he that was above all Obedience, took upon him to be obedient. Should christ, who was in such a height of excellency,
and should we lift up our selves? How unlike doth this make us to our Head? Let us study the great condescension and abasement of God incarnate, who though he were Lord of all,
and should we lift up our selves? How unlike does this make us to our Head? Let us study the great condescension and abasement of God incarnate, who though he were Lord of all,
Christ was content to lay aside his honour, and to have the glory of the Divinity unseen for a time, that he might be a servant to the Father and to us in working out our Salvation.
christ was content to lay aside his honour, and to have the glory of the Divinity unseen for a time, that he might be a servant to the Father and to us in working out our Salvation.
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2. The Law requires actual obedience to whatsoever is commanded by it. 1. The Law of God requires from the creature habitual purity and sanctity of nature; God made man upright; man was created at first in a state of Integrity. Man in his original constitution had not the least inclination to any thing that was evil,
2. The Law requires actual Obedience to whatsoever is commanded by it. 1. The Law of God requires from the creature habitual purity and sanctity of nature; God made man upright; man was created At First in a state of Integrity. Man in his original constitution had not the least inclination to any thing that was evil,
Man was made upright according to the Image of God, and this is that which is commonly called Original Righteousness. Man was indued at first with original righteousness: now God creating man in such a state of Purity and Righteousness at first, he doth still require that purity and righteousness from man in which he was at first created;
Man was made upright according to the Image of God, and this is that which is commonly called Original Righteousness. Man was endued At First with original righteousness: now God creating man in such a state of Purity and Righteousness At First, he does still require that purity and righteousness from man in which he was At First created;
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God created him in a state of Purity, and God expects man should retain that purity in the inward frame and disposition of his heart. And therefore Divines observe,
God created him in a state of Purity, and God expects man should retain that purity in the inward frame and disposition of his heart. And Therefore Divines observe,
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As Original sin is forbidden, so Original righteousness is commanded in the last Commandment, when it is said, Thou shalt not covet. 2. The Law requires actual obedience to whatsoever is commanded by it.
As Original since is forbidden, so Original righteousness is commanded in the last Commandment, when it is said, Thou shalt not covet. 2. The Law requires actual Obedience to whatsoever is commanded by it.
The righteousness of the Law speaks on this wise, That the man that doth these things shall live by them, Rom. 10.5. The Law requires that there should be a doing, an actual performance of the things that are commanded by it:
The righteousness of the Law speaks on this wise, That the man that does these things shall live by them, Rom. 10.5. The Law requires that there should be a doing, an actual performance of the things that Are commanded by it:
1. Whereas the Law of God requires purity and integrity of nature, the Lord Jesus assuming our nature, adorns and invests it with all that habitual purity and sanctity which the Law of God requires.
1. Whereas the Law of God requires purity and integrity of nature, the Lord jesus assuming our nature, adorns and invests it with all that habitual purity and sanctity which the Law of God requires.
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therefore is he said to be that holy thing which should be born of the Virgin, Luk. 1.35. The inward dispositions of Christs soul were such as the Law of God required to be;
Therefore is he said to be that holy thing which should be born of the Virgae, Luk. 1.35. The inward dispositions of Christ soul were such as the Law of God required to be;
And in general it is said of him, that he was holy, harmless, undefiled, separate from sinners, Heb. 7.26. That in him was no sin, 1 Joh. 3.5. That he was a Lamb without blemish and without spot, 1 Pet. 1.19. All these things speak the Purity and Sanctity of his nature, that Christ in the inward frame of his nature answered that habitual purity the Law of God required and called for.
And in general it is said of him, that he was holy, harmless, undefiled, separate from Sinners, Hebrew 7.26. That in him was no since, 1 John 3.5. That he was a Lamb without blemish and without spot, 1 Pet. 1.19. All these things speak the Purity and Sanctity of his nature, that christ in the inward frame of his nature answered that habitual purity the Law of God required and called for.
And it was prophesied of him before, That he had done no violence, neither was any deceit found in his mouth, Isa. 53.9. Christ performed all duties towards God, and all duties towards man. 1. For duties towards God. He loved his Father perfectly, feared him perfectly, obeyed him perfectly.
And it was prophesied of him before, That he had done no violence, neither was any deceit found in his Mouth, Isaiah 53.9. christ performed all duties towards God, and all duties towards man. 1. For duties towards God. He loved his Father perfectly, feared him perfectly, obeyed him perfectly.
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And therefore when he came to dye he could say, I have glorified thee on earth, I have finished the work that thou gavest me to do, Joh. 17.4. 2. As for duties towards man, Christ was so exact in all moral Righteousness, that in the matter of paying Tribute, though he knew he was not in strictness bound to it,
And Therefore when he Come to die he could say, I have glorified thee on earth, I have finished the work that thou Gavest me to do, John 17.4. 2. As for duties towards man, christ was so exact in all moral Righteousness, that in the matter of paying Tribute, though he knew he was not in strictness bound to it,
yet to prevent offence, and avoid all appearance of evil, he would work a Miracle rather than leave it undone, Mat. 17.24. 4. The fourth Proposition to illustrate the greatness of the love of Christ in being made under the Law for us is this, Christ having taken upon him the whole debt of obedience which the Law required, persevered and continued in the course of his obedience till all was finished.
yet to prevent offence, and avoid all appearance of evil, he would work a Miracle rather than leave it undone, Mathew 17.24. 4. The fourth Proposition to illustrate the greatness of the love of christ in being made under the Law for us is this, christ having taken upon him the Whole debt of Obedience which the Law required, persevered and continued in the course of his Obedience till all was finished.
Hence is it said of him, He became obedient unto death, even the death of the Cross, Phil. 2.8. Christ was obedient all along, his obedience lasted throughout his whole life, he was obedient unto death. It is an emphatical expression, He was obedient unto death:
Hence is it said of him, He became obedient unto death, even the death of the Cross, Philip 2.8. christ was obedient all along, his Obedience lasted throughout his Whole life, he was obedient unto death. It is an emphatical expression, He was obedient unto death:
He was never found guilty of any sin in the whole course of his life. Hence is that expression, Isa. 53.9. In him was found no violence, neither was any deceit in his mouth.
He was never found guilty of any since in the Whole course of his life. Hence is that expression, Isaiah 53.9. In him was found no violence, neither was any deceit in his Mouth.
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The greatness of Christs love in being made under the Law appears in this, In that what Christ did in a way of obedience to the Law, it was for us. Hence is it said, that Christ is made sin for us, and we are made the righteousness of God in him, 2 Cor. 5.21. Christ took upon him our person, Christ sustained the persons of all the Elect, Christ did that for us which we should have done.
The greatness of Christ love in being made under the Law appears in this, In that what christ did in a Way of Obedience to the Law, it was for us. Hence is it said, that christ is made since for us, and we Are made the righteousness of God in him, 2 Cor. 5.21. christ took upon him our person, christ sustained the Persons of all the Elect, christ did that for us which we should have done.
Hence is it, that Christ is said to be the second Adam. The obedience which Christ performed to the Father was in our name, in our room, in our stead. Hence is it said, that Christ is the end of the Law for righteousness unto every one that believeth.
Hence is it, that christ is said to be the second Adam. The Obedience which christ performed to the Father was in our name, in our room, in our stead. Hence is it said, that christ is the end of the Law for righteousness unto every one that Believeth.
The meaning is, Christ performed that righteousness for us which the law required of us. The Papists say, That Christ first merited for himself, and then for us;
The meaning is, christ performed that righteousness for us which the law required of us. The Papists say, That christ First merited for himself, and then for us;
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What need had Christ to merit any thing for himself, who was Lord of all things? Christ needed nothing for himself, all that he did and suffered was for us.
What need had christ to merit any thing for himself, who was Lord of all things? christ needed nothing for himself, all that he did and suffered was for us.
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The end of his Incarnation and being made man was for us: To us a Son is born, to us a Child is given, Isa. 9.6. The end of Christs being made under the Law was for us: he was made under the law to redeem them that were under the law, as the Text tells us.
The end of his Incarnation and being made man was for us: To us a Son is born, to us a Child is given, Isaiah 9.6. The end of Christ being made under the Law was for us: he was made under the law to Redeem them that were under the law, as the Text tells us.
The end of his Resurrection was for us, who was delivered for our offences, and was raised again for our justification, Rom. 4.25. The end of his Ascension and Glorification was for us.
The end of his Resurrection was for us, who was Delivered for our offences, and was raised again for our justification, Rom. 4.25. The end of his Ascension and Glorification was for us.
Hence also are we said to be set together in heavenly places with Christ, Eph. 2.6. Christ never sought any thing for himself, nor received any thing for himself, but he received all things for us. They are Calvins words:
Hence also Are we said to be Set together in heavenly places with christ, Ephesians 2.6. christ never sought any thing for himself, nor received any thing for himself, but he received all things for us. They Are Calvins words:
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The Spirit of God would have us behold nothing else, taste nothing else, make account of nothing else, perceive nothing else, acknowledge nothing else in the death of Christ but the meer love of God to us.
The Spirit of God would have us behold nothing Else, taste nothing Else, make account of nothing Else, perceive nothing Else, acknowledge nothing Else in the death of christ but the mere love of God to us.
The end of Christs obedience to the Law was, that Christs obedience might be the matter of our righteousness. Hence is it said, By the obedience of one many are made righteous, or constituted righteous; so the word signifies, Rom. 5.19. It is Davenants expression:
The end of Christ Obedience to the Law was, that Christ Obedience might be the matter of our righteousness. Hence is it said, By the Obedience of one many Are made righteous, or constituted righteous; so the word signifies, Rom. 5.19. It is Davenants expression:
as much as if it had been wrought by us in our own persons. Hence is it said, Christ is made of God to us righteousness, 1 Cor. 1.30. An emphatical Phrase, that Christ is made of God to us righteousness.
as much as if it had been wrought by us in our own Persons. Hence is it said, christ is made of God to us righteousness, 1 Cor. 1.30. an emphatical Phrase, that christ is made of God to us righteousness.
The one is done in a physical way (as they speak) in a way of proper operation: the other is done in a moral way, by way of imputation. Christ is made of God to us righteousness.
The one is done in a physical Way (as they speak) in a Way of proper operation: the other is done in a moral Way, by Way of imputation. christ is made of God to us righteousness.
That which the Apostle intimates in this expression is, That the most perfect righteousness which Christ hath in himself, is made ours by true application and imputation. Christs own righteousness, that righteousness which inheres in Christs own person is made ours by imputation and application. Hence is it said in the Text mentioned before, Christ is the end of the law for righteousness to them that believe, Rom. 10.3. The meaning is, Christ answers that end of the Law, so as by his obedience to bring in that righteousness whereby we may be justified and accepted of God.
That which the Apostle intimates in this expression is, That the most perfect righteousness which christ hath in himself, is made ours by true application and imputation. Christ own righteousness, that righteousness which inheres in Christ own person is made ours by imputation and application. Hence is it said in the Text mentioned before, christ is the end of the law for righteousness to them that believe, Rom. 10.3. The meaning is, christ answers that end of the Law, so as by his Obedience to bring in that righteousness whereby we may be justified and accepted of God.
The Law is still a rule of life to Believers, but there is no more use of the Law to Believers as a Covenant of Works; no, Christs obedience to the Law is the compleat and intire matter of our righteousness.
The Law is still a Rule of life to Believers, but there is no more use of the Law to Believers as a Covenant of Works; no, Christ Obedience to the Law is the complete and entire matter of our righteousness.
Christ hath supplied and answered that end of the Law, that his obedience is the matter of a Believers righteousness, and all a Believers obedience is not lookt upon on this account to be a part of his righteousness whereby he should stand before God, or be justified in his sight.
christ hath supplied and answered that end of the Law, that his Obedience is the matter of a Believers righteousness, and all a Believers Obedience is not looked upon on this account to be a part of his righteousness whereby he should stand before God, or be justified in his sighed.
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Therefore is it said, Dan. 9.24. He hath brought in everlasting righteousness, and he is the Lord our Righteousness. Hence also is that expression, Heb. 7.12. The Priesthood being changed, there is made of necessity also a change of the law.
Therefore is it said, Dan. 9.24. He hath brought in everlasting righteousness, and he is the Lord our Righteousness. Hence also is that expression, Hebrew 7.12. The Priesthood being changed, there is made of necessity also a change of the law.
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Hence is it said, That we are made the righteousness of God in him, 2 Cor. 5.21. It is not said, the righteousness of God by him, but the righteousness of God in him. And it is an excellent passage of Austin upon that Text:
Hence is it said, That we Are made the righteousness of God in him, 2 Cor. 5.21. It is not said, the righteousness of God by him, but the righteousness of God in him. And it is an excellent passage of Austin upon that Text:
Christ (saith he) hath not merited that we should be just before God by some other thing (as the Papists say, Christ hath merited that we might merit ) but the obedience and satisfaction of Christ is that very thing that is imputed to us for righteousness.
christ (Says he) hath not merited that we should be just before God by Some other thing (as the Papists say, christ hath merited that we might merit) but the Obedience and satisfaction of christ is that very thing that is imputed to us for righteousness.
From what hath been opened, Learn where it is we must have recourse for Justification, and that is unto the Righteousness of Christ, who was made under the Law for us.
From what hath been opened, Learn where it is we must have recourse for Justification, and that is unto the Righteousness of christ, who was made under the Law for us.
God accepts of nothing but a perfect righteousness for Justification, Rom. 3.26. That he might be just, and the justifier of him that believeth in Jesus.
God accepts of nothing but a perfect righteousness for Justification, Rom. 3.26. That he might be just, and the justifier of him that Believeth in jesus.
Therefore though we must aim at the most perfect obedience and conformity to the Law ( Be ye perfect as your Father who is in heaven is perfect, that is, let your aim be at perfection, let your endeavour be after perfection) yet when we come to God for Justification and acceptance, we must lay aside all thoughts of our own righteousness,
Therefore though we must aim At the most perfect Obedience and conformity to the Law (Be you perfect as your Father who is in heaven is perfect, that is, let your aim be At perfection, let your endeavour be After perfection) yet when we come to God for Justification and acceptance, we must lay aside all thoughts of our own righteousness,
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by our own fulfilling of the law we cannot be justified, for that it is utterly impossible we should fulfil the law in our imperfect, weak, and corrupt state.
by our own fulfilling of the law we cannot be justified, for that it is utterly impossible we should fulfil the law in our imperfect, weak, and corrupt state.
The Lord sees many flaws and defects in our best obedience, our righteousness is but as a menstruous cloth; therefore when we come to God for Justification, we must go out of our selves,
The Lord sees many flaws and defects in our best Obedience, our righteousness is but as a menstruous cloth; Therefore when we come to God for Justification, we must go out of our selves,
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that is, the righteousness which is wrought by the person of the Son of God in our nature, is the righteousness propounded and offered to us in the Gospel for our Justification,
that is, the righteousness which is wrought by the person of the Son of God in our nature, is the righteousness propounded and offered to us in the Gospel for our Justification,
and this is revealed from faith to faith; this is the righteousness our faith must have recourse unto, here must faith direct it self, and here must it pitch:
and this is revealed from faith to faith; this is the righteousness our faith must have recourse unto, Here must faith Direct it self, and Here must it pitch:
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this is the meaning of that expression, from faith to faith. Faith must rise up higher and higher; if faith hath apprehended a little of this righteousness, it must labour to apprehend it more clearly and distinctly.
this is the meaning of that expression, from faith to faith. Faith must rise up higher and higher; if faith hath apprehended a little of this righteousness, it must labour to apprehend it more clearly and distinctly.
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Possibly some may say, Who knows not this, that we must go to the Righteousness of Christ for Justification? But O let me say, the best Christians have need to be more distinct and explicite in their faith, in apprehending the Righteousness of Christ for Justification.
Possibly Some may say, Who knows not this, that we must go to the Righteousness of christ for Justification? But Oh let me say, the best Christians have need to be more distinct and explicit in their faith, in apprehending the Righteousness of christ for Justification.
It is an easie thing to assent to this Truth of God, but in practice to come off from our selves, and clearly to apprehend this, that God looks upon nothing in us, no not upon our best Duties and Performances; but that he sets the naked righteousness of his Son before him,
It is an easy thing to assent to this Truth of God, but in practice to come off from our selves, and clearly to apprehend this, that God looks upon nothing in us, no not upon our best Duties and Performances; but that he sets the naked righteousness of his Son before him,
and the obedience wrought by his Son, not any obedience wrought by us as the matter of our acceptation, this is a marvellous difficult thing to apprehend and believe.
and the Obedience wrought by his Son, not any Obedience wrought by us as the matter of our acceptation, this is a marvellous difficult thing to apprehend and believe.
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so many defects and imperfections in his obedience, so many mixtures of sin and corruption with that little good that is in him, his many defects and comings short of the rule in the best things he doth, he thinks with himself,
so many defects and imperfections in his Obedience, so many mixtures of since and corruption with that little good that is in him, his many defects and comings short of the Rule in the best things he does, he thinks with himself,
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How is it possible God should accept of such a one as I am? The great relief as to this, is, that Christ was made under the Law, and he hath perfectly fulfilled it.
How is it possible God should accept of such a one as I am? The great relief as to this, is, that christ was made under the Law, and he hath perfectly fulfilled it.
Hence is it said, We are compleat in him, Col. 2.10. God, when he accepts thy person, doth not look upon what thou hast done, but upon what Christ hath done. Christ is the end of the law for righteousness.
Hence is it said, We Are complete in him, Col. 2.10. God, when he accepts thy person, does not look upon what thou hast done, but upon what christ hath done. christ is the end of the law for righteousness.
but it is fulfilled for us in a part of our nature, the righteousness of the law is fulfilled in Christ our Head. Christ hath perfectly obeyed the law for us in a part of our nature,
but it is fulfilled for us in a part of our nature, the righteousness of the law is fulfilled in christ our Head. christ hath perfectly obeyed the law for us in a part of our nature,
Behold here is my Surety which hath paid my debt, and therefore I am free, and the hand-writing that was against me is blotted out, Col. 2.14. This is the great and only relief to the people of God in reference to their infirmities.
Behold Here is my Surety which hath paid my debt, and Therefore I am free, and the handwriting that was against me is blotted out, Col. 2.14. This is the great and only relief to the people of God in Referente to their infirmities.
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but when we have done all, we shall find we are still unprofitable servants, and come infinitely short of what was our duty and of what the law requires:
but when we have done all, we shall find we Are still unprofitable Servants, and come infinitely short of what was our duty and of what the law requires:
as to bring in that righteousness which must justifie us. God in Justification imputes righteousness without works, Rom. 4.6. God hath no consideration of our works and obedience in the matter of Justification, but he respects the Obedience and Satisfaction of Christ purely and singly. Therefore though we find our selves sinners and ungodly, yet we may believe in him that justifies the ungodly, as Abraham did, Rom. 4.5.
as to bring in that righteousness which must justify us. God in Justification imputes righteousness without works, Rom. 4.6. God hath no consideration of our works and Obedience in the matter of Justification, but he respects the obedience and Satisfaction of christ purely and singly. Therefore though we find our selves Sinners and ungodly, yet we may believe in him that Justifies the ungodly, as Abraham did, Rom. 4.5.
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yet we may look to a righteousness without us, and see the law fulfilled and satisfied for us in Christ our Head. But here let me give this caution, Take heed of abusing this Doctrine.
yet we may look to a righteousness without us, and see the law fulfilled and satisfied for us in christ our Head. But Here let me give this caution, Take heed of abusing this Doctrine.
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The end of this Doctrine is not to make men loose and licentious, as that men should reason thus with themselves, Christ hath fulfilled the law for us,
The end of this Doctrine is not to make men lose and licentious, as that men should reason thus with themselves, christ hath fulfilled the law for us,
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and godly in this present evil world, Tit. 2.11, 12. The end of this Doctrine is not to be an incouragement to security, but to relieve afflicted consciences. Christ came to heal the broken in heart;
and godly in this present evil world, Tit. 2.11, 12. The end of this Doctrine is not to be an encouragement to security, but to relieve afflicted Consciences. christ Come to heal the broken in heart;
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yet Christ hath performed it as a Covenant of Works. That perfect, exact, compleat obedience the law requires, Christ hath performed it in our name and stead.
yet christ hath performed it as a Covenant of Works. That perfect, exact, complete Obedience the law requires, christ hath performed it in our name and stead.
It is an excellent passage of Bernard: What could man do of himself, (who was the servant of sin, the bond-slave of the Devil) to recover that righteousness which once he had lost? Therefore there was another righteousness assigned and given to him who wanted a righteousness of his own.
It is an excellent passage of Bernard: What could man do of himself, (who was the servant of since, the bondslave of the devil) to recover that righteousness which once he had lost? Therefore there was Another righteousness assigned and given to him who wanted a righteousness of his own.
and so our righteousness is of him, as the expression is, Isa. 54.17. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord.
and so our righteousness is of him, as the expression is, Isaiah 54.17. This is the heritage of the Servants of the Lord, and their righteousness is of me, Says the Lord.
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OUR Saviour having exhorted his Disciples to love one another, and having propounded his own love as a motive and as a pattern to them to induce them to love one another;
OUR Saviour having exhorted his Disciples to love one Another, and having propounded his own love as a motive and as a pattern to them to induce them to love one Another;
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Therefore it is well observed by Grotius upon this Text, That our Saviour doth here explain what it is that he means by that expression in the former verse, As I have loved you.
Therefore it is well observed by Grotius upon this Text, That our Saviour does Here explain what it is that he means by that expression in the former verse, As I have loved you.
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therefore this is supposed, and this is the minor Proposition necessarily to be understood, That Christ hath laid down his life for his friends, Greater love than this hath no man, that he lay down his life for his friends.
Therefore this is supposed, and this is the minor Proposition necessarily to be understood, That christ hath laid down his life for his Friends, Greater love than this hath no man, that he lay down his life for his Friends.
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This, my Beloved, is a point of great weight and moment, and there are many things of great weight and moment that will necessarily fall in in speaking to it.
This, my beloved, is a point of great weight and moment, and there Are many things of great weight and moment that will necessarily fallen in in speaking to it.
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4. I shall take occasion from this Text to speak something concerning the Doctrine of Christs Satisfaction. I have already treated of the Love of Christ, (1) In his Incarnation: (2) Of the Love of Christ in his being made under the Law for us.
4. I shall take occasion from this Text to speak something Concerning the Doctrine of Christ Satisfaction. I have already treated of the Love of christ, (1) In his Incarnation: (2) Of the Love of christ in his being made under the Law for us.
the one was to speak of the Love of Christ in his Satisfaction, and the other was to speak of the Love of Christ in his Intercession; and now I shall take occasion from this Text to treat of that Argument, viz. of the Love of Christ in his Satisfaction: Greater love than this hath no man, that he lay down his life for his friends.
the one was to speak of the Love of christ in his Satisfaction, and the other was to speak of the Love of christ in his Intercession; and now I shall take occasion from this Text to Treat of that Argument, viz. of the Love of christ in his Satisfaction: Greater love than this hath no man, that he lay down his life for his Friends.
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1. What is the import of this Phrase, what doth it signifie for a man to lay down his life for another? Greater love than this hath no man, that he lay down his life.
1. What is the import of this Phrase, what does it signify for a man to lay down his life for Another? Greater love than this hath no man, that he lay down his life.
The import of this Phrase is no more than we, in our ordinary way of speaking, are wont to express thus, it is for a man to be willing and ready to dye for another. Thus Peter saith, Joh. 13.37. I will lay down my life for thy sake.
The import of this Phrase is no more than we, in our ordinary Way of speaking, Are wont to express thus, it is for a man to be willing and ready to die for Another. Thus Peter Says, John 13.37. I will lay down my life for thy sake.
and therefore they who are self-murderers, and would take away their own lives, do violate the Law of their Creation, they put that in their own power which God alone hath a power over:
and Therefore they who Are self-murderers, and would take away their own lives, do violate the Law of their Creation, they put that in their own power which God alone hath a power over:
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but was ready to offer it up for our sakes. I am the good shepherd, NONLATINALPHABET. the good shepherd giveth his life for his sheep, Joh. 10.11. Here is the same Phrase as in the Text. Grotius observes upon the former Text, that the Phrase to lay down a mans life, signifies, not to decline death, not to shun death.
but was ready to offer it up for our sakes. I am the good shepherd,. the good shepherd gives his life for his sheep, John 10.11. Here is the same Phrase as in the Text. Grotius observes upon the former Text, that the Phrase to lay down a men life, signifies, not to decline death, not to shun death.
It is said of Paul and Barnabas, that they were men that had hazarded their lives for the Name of the Lord Jesus, Act. 15.25. They had hazarded their lives.
It is said of Paul and Barnabas, that they were men that had hazarded their lives for the Name of the Lord jesus, Act. 15.25. They had hazarded their lives.
but the meaning is, they carried their lives in their hands, they were ready to give them up, they often put their lives in hazard, they were ready to have parted with them:
but the meaning is, they carried their lives in their hands, they were ready to give them up, they often put their lives in hazard, they were ready to have parted with them:
For by one man sin entred into the world, and death by sin, Rom. 5.12. And the wages of sin is death, Rom. 6. ult. But now it was otherwise with Christ, Christ being not a Sinner, and his Humanity being united to the second Person in Trinity, he was exempt from the power of death and all manner of sufferings, any further than he in a way of voluntary condescension was pleased to subject himself to death and sufferings.
For by one man since entered into the world, and death by since, Rom. 5.12. And the wages of since is death, Rom. 6. ult. But now it was otherwise with christ, christ being not a Sinner, and his Humanity being united to the second Person in Trinity, he was exempt from the power of death and all manner of sufferings, any further than he in a Way of voluntary condescension was pleased to Subject himself to death and sufferings.
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as we are, but that was only his own voluntary submission and condescension. For look upon the flesh of Christ as it was personally united to the Word the second Person in Trinity, so that flesh of his (setting aside the consideration of his own voluntary subjecting of it to death and suffering) I say that flesh of his, by means of its union with the Word the second Person in Trinity, had been immortal and impassible,
as we Are, but that was only his own voluntary submission and condescension. For look upon the Flesh of christ as it was personally united to the Word the second Person in Trinity, so that Flesh of his (setting aside the consideration of his own voluntary subjecting of it to death and suffering) I say that Flesh of his, by means of its Union with the Word the second Person in Trinity, had been immortal and impassable,
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But such was the love of Christ to us, that the Divinity in Christ suspended its virtue so far, that Christ might be in a capacity to suffer and dye for us.
But such was the love of christ to us, that the Divinity in christ suspended its virtue so Far, that christ might be in a capacity to suffer and die for us.
Though Nature would have abhorred suffering and spared it self, take it as to its natural inclination and tendency, yet such was his love to his Father and us, that it made him lay aside the inclinations of Nature,
Though Nature would have abhorred suffering and spared it self, take it as to its natural inclination and tendency, yet such was his love to his Father and us, that it made him lay aside the inclinations of Nature,
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2. Christ, who was God as well as true man, according to his Divine will was willing to dye and suffer even in that nature of ours which he had assumed.
2. christ, who was God as well as true man, according to his Divine will was willing to die and suffer even in that nature of ours which he had assumed.
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but the person who was God as well as man, according to his Divine will as well as according to his humane will, was willing to suffer and dye in that nature of ours which he assumed, Joh. 17.19. For their sakes sanctifie I my self.
but the person who was God as well as man, according to his Divine will as well as according to his humane will, was willing to suffer and die in that nature of ours which he assumed, John 17.19. For their sakes sanctify I my self.
Christ therefore that was God could say, I sanctifie my self. Christ therefore as he was God, or according to his Divine will, sanctifies himself as man to be a Sacrifice for our sins.
christ Therefore that was God could say, I sanctify my self. christ Therefore as he was God, or according to his Divine will, Sanctifies himself as man to be a Sacrifice for our Sins.
for as the Father and the Son have but one Essence, so they have but one Will. Now by the Divine will, which is one and the same in the Father and the Son, are we sanctified.
for as the Father and the Son have but one Essence, so they have but one Will. Now by the Divine will, which is one and the same in the Father and the Son, Are we sanctified.
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so that, as I said, there was the concourse of both wills in Christ, the humane and Divine will, in offering up himself, in laying down his life for us.
so that, as I said, there was the concourse of both wills in christ, the humane and Divine will, in offering up himself, in laying down his life for us.
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so he did actually lay down his life for us; Eph. 5.24. Christ loved the Church, and gave himself for it, that is, he gave himself actually for the Church.
so he did actually lay down his life for us; Ephesians 5.24. christ loved the Church, and gave himself for it, that is, he gave himself actually for the Church.
but he gave himself actually for the Church, Christ did actually offer up his life a Sacrifice for us: Eph. 5.2. Christ hath loved us, and given himself for us an offering and a sacrifice to God for a sweet-smelling savour.
but he gave himself actually for the Church, christ did actually offer up his life a Sacrifice for us: Ephesians 5.2. christ hath loved us, and given himself for us an offering and a sacrifice to God for a sweet-smelling savour.
In every Sacrifice there is the thing sacrificed, the Altar, the Priest, and the Oblation, or the offering up of the Sacrifice. Now Christ did actually offer up himself a Sacrifice for us.
In every Sacrifice there is the thing sacrificed, the Altar, the Priest, and the Oblation, or the offering up of the Sacrifice. Now christ did actually offer up himself a Sacrifice for us.
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Christ made an offering or oblation of himself to the Father, Heb. 9.26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
christ made an offering or oblation of himself to the Father, Hebrew 9.26. Now once in the end of the world hath he appeared to put away since by the sacrifice of himself.
5. The fifth and last Particular is this, That Christ in laying down his life for us, intended it as a price and ransom to expiate and take away the guilt of our sins.
5. The fifth and last Particular is this, That christ in laying down his life for us, intended it as a price and ransom to expiate and take away the guilt of our Sins.
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and I shall have occasion to speak more fully to it hereafter, only at present I shall hint a few Scriptures, Mat. 20.28. The Son of man came not to be ministred unto, but to minister, and to give his life a ransom for many. So likewise 1 Tim. 2.6. Who gave himself a ransom for all.
and I shall have occasion to speak more Fully to it hereafter, only At present I shall hint a few Scriptures, Mathew 20.28. The Son of man Come not to be ministered unto, but to minister, and to give his life a ransom for many. So likewise 1 Tim. 2.6. Who gave himself a ransom for all.
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The Criticks in the Greek Tongue tell us, that NONLATINALPHABET were gifts that were given for the ransom of Prisoners, such gifts as were given for the setting free and releasing of persons taken Captive in War. We were held captive by Sin and Satan, we were Prisoners in the hands of Divine Justice.
The Critics in the Greek Tongue tell us, that were Gifts that were given for the ransom of Prisoners, such Gifts as were given for the setting free and releasing of Persons taken Captive in War. We were held captive by since and Satan, we were Prisoners in the hands of Divine justice.
Now Christ gave his life as a price to set us free, that is the proper signification of the Greek word NONLATINALPHABET, it signifies the price of redemption;
Now christ gave his life as a price to Set us free, that is the proper signification of the Greek word, it signifies the price of redemption;
so Christ gave his life for our lives. Hence is it said, that we are redeemed by Christ, 1 Pet. 1.18. Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from our fathers;
so christ gave his life for our lives. Hence is it said, that we Are redeemed by christ, 1 Pet. 1.18. You were not redeemed with corruptible things, as silver and gold, from your vain Conversation received by tradition from our Father's;
when he saith, that he gives his flesh for the life of the world? Joh. 6.51. The bread which I will give is my flesh, which I will give for the life of the world.
when he Says, that he gives his Flesh for the life of the world? John 6.51. The bred which I will give is my Flesh, which I will give for the life of the world.
The Son of God assumed our nature, and offered it up, this he calls his flesh, and this he gives for the life of the world, that is, to purchase and procure life for the world.
The Son of God assumed our nature, and offered it up, this he calls his Flesh, and this he gives for the life of the world, that is, to purchase and procure life for the world.
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Now Christ gives his flesh for the life of the world, that is, he gives his flesh to deliver the world from that state of condemnation in which it was,
Now christ gives his Flesh for the life of the world, that is, he gives his Flesh to deliver the world from that state of condemnation in which it was,
and to bring it into reconciliation with God, Joh. 3.17. God sent not his Son into the world to condemn the world, but that the world through him might be saved. A word for Application.
and to bring it into reconciliation with God, John 3.17. God sent not his Son into the world to condemn the world, but that the world through him might be saved. A word for Application.
and hast fled to Christ for refuge, then hath Christ dyed in vain, because the end of Christs dying was, that those who believe on him might not perish.
and hast fled to christ for refuge, then hath christ died in vain, Because the end of Christ dying was, that those who believe on him might not perish.
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So our Saviour himself tells us, Joh. 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish.
So our Saviour himself tells us, John 3.16. God so loved the world, that he gave his only begotten Son, that whosoever Believeth on him should not perish.
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2. A second thing to comfort doubting Christians is, that Christ who hath the power to dispose of eternal life to whom he pleases, hath invested poor Believers with a Right and Title to eternal life.
2. A second thing to Comfort doubting Christians is, that christ who hath the power to dispose of Eternal life to whom he Pleases, hath invested poor Believers with a Right and Title to Eternal life.
1. Christ, as he is Man and Mediator, hath a power given to him to give eternal life to whom he pleaseth: Joh. 17.2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
1. christ, as he is Man and Mediator, hath a power given to him to give Eternal life to whom he Pleases: John 17.2. As thou hast given him power over all Flesh, that he should give Eternal life to as many as thou hast given him.
It is a great Text to comfort such who are concerned about their Salvation more than any thing else, Joh. 10.29. Christ speaking of his sheep saith, I give unto them eternal life, and they shall never perish.
It is a great Text to Comfort such who Are concerned about their Salvation more than any thing Else, John 10.29. christ speaking of his sheep Says, I give unto them Eternal life, and they shall never perish.
If Christ hath given them eternal life, how shall they be deprived of it? If Christ hath given them eternal life, who shall take it from them? What Christ hath once given, he never takes back again;
If christ hath given them Eternal life, how shall they be deprived of it? If christ hath given them Eternal life, who shall take it from them? What christ hath once given, he never Takes back again;
Christ therefore having made over a Right and Title to eternal life unto those that are his sheep, to all that obey and follow him, they must of necessity have it.
christ Therefore having made over a Right and Title to Eternal life unto those that Are his sheep, to all that obey and follow him, they must of necessity have it.
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How is it said that Christ laid down his life for his friends, whereas elsewhere it is said, that we were enemies when Christ dyed for us, Rom. 5.10. For if when we were enemies, we were reconciled to God by the death of his Son. Here it is said, that we were enemies when Christ dyed for us;
How is it said that christ laid down his life for his Friends, whereas elsewhere it is said, that we were enemies when christ died for us, Rom. 5.10. For if when we were enemies, we were reconciled to God by the death of his Son. Here it is said, that we were enemies when christ died for us;
Also it appeareth from another Text, Col. 1.21. You that were sometimes alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his flesh through death.
Also it appears from Another Text, Col. 1.21. You that were sometime alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his Flesh through death.
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If when we were enemies, we were reconciled to God by the death of his Son. Every sinner is an enemy to God, Christ therefore dyed for us when we were enemies: that is the first thing.
If when we were enemies, we were reconciled to God by the death of his Son. Every sinner is an enemy to God, christ Therefore died for us when we were enemies: that is the First thing.
It is a great Text to clear this, 1 Joh. 4.10. Herein is love, not that we loved God, but that God loved us, and gave his Son to be the propitiation for our sins.
It is a great Text to clear this, 1 John 4.10. Herein is love, not that we loved God, but that God loved us, and gave his Son to be the propitiation for our Sins.
3. The third Particular to clear it is this, Christs Death was the means to make us friends, and to reconcile us to God, Col. 1.22. You hath he reconciled in the body of his flesh through death.
3. The third Particular to clear it is this, Christ Death was the means to make us Friends, and to reconcile us to God, Col. 1.22. You hath he reconciled in the body of his Flesh through death.
Christ did no otherwise dye for his friends than that he might make them friends, that is, that he might make them friends who were enemies before, and Christs death was influential to make us the friends of God,
christ did not otherwise die for his Friends than that he might make them Friends, that is, that he might make them Friends who were enemies before, and Christ death was influential to make us the Friends of God,
Hence is it said expresly, that Christ hath slain the enmity by his Cross, Eph. 2.16. That he might reconcile both in one body by the Cross, having slain the enmity thereby.
Hence is it said expressly, that christ hath slave the enmity by his Cross, Ephesians 2.16. That he might reconcile both in one body by the Cross, having slave the enmity thereby.
That he might reconcile both, that is, that he might reconcile both Jews and Gentiles in one body, by the Cross, that is, by the Sacrifice of himself upon the Cross.
That he might reconcile both, that is, that he might reconcile both jews and Gentiles in one body, by the Cross, that is, by the Sacrifice of himself upon the Cross.
now Christ offering himself as a Sacrifice upon the Cross for our sins, hereupon God is pacified and appeased, the enmity that God had against us is now slain and taken quite away.
now christ offering himself as a Sacrifice upon the Cross for our Sins, hereupon God is pacified and appeased, the enmity that God had against us is now slave and taken quite away.
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whilst two persons remain unreconciled, they cannot cordially love one another; whilst the difference remains, there are heats and animosities, heart burnings one against another;
while two Persons remain unreconciled, they cannot cordially love one Another; while the difference remains, there Are heats and animosities, heart burnings one against Another;
so long as we apprehend that God hath a controversie with us, that he is angry with us for our sins, that he is ready to condemn us for them, this drives us farther from God, we cannot love him whilst we are under such apprehensions;
so long as we apprehend that God hath a controversy with us, that he is angry with us for our Sins, that he is ready to condemn us for them, this drives us farther from God, we cannot love him while we Are under such apprehensions;
but when we know that God is reconciled by the death of Christ, that his Justice is satisfied, that he will not condemn us for our sins, this lays the foundation for friendship,
but when we know that God is reconciled by the death of christ, that his justice is satisfied, that he will not condemn us for our Sins, this lays the Foundation for friendship,
and take away the natural enmity that is in them against God, and inclines our hearts unto God. Tit. 3.5. According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour.
and take away the natural enmity that is in them against God, and inclines our hearts unto God. Tit. 3.5. According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost, which he shed on us abundantly through jesus christ our Saviour.
The Spirit of God takes away the heart of stone, and gives us a heart of flesh. The Spirit of God working grace in the heart, takes away the enmity and opposition that naturally lies in our heart against God,
The Spirit of God Takes away the heart of stone, and gives us a heart of Flesh. The Spirit of God working grace in the heart, Takes away the enmity and opposition that naturally lies in our heart against God,
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4. The fourth Particular we would lay down for the clearing of the Point is this, That our Saviour here in the Text is speaking of the greatest love amongst men:
4. The fourth Particular we would lay down for the clearing of the Point is this, That our Saviour Here in the Text is speaking of the greatest love among men:
Now, saith our Saviour, you cannot complain that my love is defective towards you, in that I am ready to do as much for you as ever any man did for his friend.
Now, Says our Saviour, you cannot complain that my love is defective towards you, in that I am ready to do as much for you as ever any man did for his friend.
5. Another Particular for the clearing of it is this, The Disciples to whom Christ was here speaking (Greater love than this hath no man, that he lay down his life for his friends) were already made friends; but yet they and all others, who were made friends before his incarnation, were made friends to God by virtue of that Sacrifice, which now he was about to offer up.
5. another Particular for the clearing of it is this, The Disciples to whom christ was Here speaking (Greater love than this hath no man, that he lay down his life for his Friends) were already made Friends; but yet they and all Others, who were made Friends before his incarnation, were made Friends to God by virtue of that Sacrifice, which now he was about to offer up.
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For Christ was a Lamb slain from the foundation of the world, and the virtue of his death and sufferings was extended to all the Saints that were made so in all Ages:
For christ was a Lamb slave from the Foundation of the world, and the virtue of his death and sufferings was extended to all the Saints that were made so in all Ages:
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All men by nature are enemies alike, and that now any were made friends, was by virtue of the death of Christ, that he was to suffer and undergo for them.
All men by nature Are enemies alike, and that now any were made Friends, was by virtue of the death of christ, that he was to suffer and undergo for them.
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and it was in the virtue of his sufferings, that all the Elect that lived before his Incarnation, and those that lived in the time when he was here in the flesh, were reconciled unto God.
and it was in the virtue of his sufferings, that all the Elect that lived before his Incarnation, and those that lived in the time when he was Here in the Flesh, were reconciled unto God.
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Christ had in the former verse been exhorting his Disciples to love one another, according to the Pattern himself had given to them, This is my commandment, that ye love one another as I have loved you.
christ had in the former verse been exhorting his Disciples to love one Another, according to the Pattern himself had given to them, This is my Commandment, that you love one Another as I have loved you.
therefore if they intended to love one another in conformity to his Pattern, they must be ready to shew the highest offices of love one to another. He would have them love one another, even as he hath loved them.
Therefore if they intended to love one Another in conformity to his Pattern, they must be ready to show the highest Offices of love one to Another. He would have them love one Another, even as he hath loved them.
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Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren, 1 Joh. 3.16. 7. Our Saviour was about to owne them as his friends, and to acquaint them, that he intended to deal with them as with friends. Now it was not accommodate to his present design and scope in this place to say he would lay down his life for his enemies;
Hereby perceive we the love of God, Because he laid down his life for us, and we ought to lay down our lives for the brothers, 1 John 3.16. 7. Our Saviour was about to own them as his Friends, and to acquaint them, that he intended to deal with them as with Friends. Now it was not accommodate to his present Design and scope in this place to say he would lay down his life for his enemies;
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for all things that I have heard of my Father, I have made known to you, Joh. 15.15. Christ tells them, that he looked upon them as friends, and that he intended to deal with them as friends; therefore it was not accommodate with our Saviours present scope and design in this place to use the expression of enemies (though we were all enemies when Christ dyed for us) but he chuseth to express it thus:
for all things that I have herd of my Father, I have made known to you, John 15.15. christ tells them, that he looked upon them as Friends, and that he intended to deal with them as Friends; Therefore it was not accommodate with our Saviors present scope and Design in this place to use the expression of enemies (though we were all enemies when christ died for us) but he chooseth to express it thus:
Upon these accounts I conceive it is in this place that Christ saith, he laid down his life for his friends, whereof elsewhere it is said, we were enemies when Christ dyed for us.
Upon these accounts I conceive it is in this place that christ Says, he laid down his life for his Friends, whereof elsewhere it is said, we were enemies when christ died for us.
Thus have I dispatched the third Particular to shew you how it is said, Christ laid down his life for his friends. It remains now that I should enter upon the fourth Head,
Thus have I dispatched the third Particular to show you how it is said, christ laid down his life for his Friends. It remains now that I should enter upon the fourth Head,
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and that is, to speak something concerning the Doctrine of Christs Satisfaction; but because I chuse to reserve that intire to be spoken to by it self, I shall make some Application of what hath been mentioned,
and that is, to speak something Concerning the Doctrine of Christ Satisfaction; but Because I choose to reserve that entire to be spoken to by it self, I shall make Some Application of what hath been mentioned,
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Doth Christ lay down his life for his friends? Let us be exhorted from hence to be sensible of the condition that we are in by nature, we are not born friends,
Does christ lay down his life for his Friends? Let us be exhorted from hence to be sensible of the condition that we Are in by nature, we Are not born Friends,
But here it may be said, Wherein doth this enemity consist? How doth it appear, that we are enemies unto God? I answer, It appears in these three Particulars.
But Here it may be said, Wherein does this enmity consist? How does it appear, that we Are enemies unto God? I answer, It appears in these three Particulars.
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That natural enmity that is in us against God appears in this, Qui alterius voluntati adversatur, saith a Learned man, He that resists and sets himself to cross the will of another,
That natural enmity that is in us against God appears in this, Qui alterius Voluntati adversatur, Says a Learned man, He that resists and sets himself to cross the will of Another,
The Law of God would set bounds to mens thoughts, wills, and affections, but they will not be kept within those bounds, whatsoever the Law saith to the contrary;
The Law of God would Set bounds to men's thoughts, wills, and affections, but they will not be kept within those bounds, whatsoever the Law Says to the contrary;
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they will think what they have a mind to think, covet and desire what they have a mind to covet and desire, will what they have a mind to will; they will not be kept within those bounds the Law of God hath set for them.
they will think what they have a mind to think, covet and desire what they have a mind to covet and desire, will what they have a mind to will; they will not be kept within those bounds the Law of God hath Set for them.
but they hate God himself. Mark the expression, The carnal mind is enmity against God, not only most repugnant to the Law of God, it is not subject to the Law of God,
but they hate God himself. Mark the expression, The carnal mind is enmity against God, not only most repugnant to the Law of God, it is not Subject to the Law of God,
but it is enmity against God himself. Hence it is said, that natural men are haters of God, Rem. 1.30. and in this very Chapter where the Text lyes, Joh. 15.24. They have both seen and hated me and my Father.
but it is enmity against God himself. Hence it is said, that natural men Are haters of God, Remembering. 1.30. and in this very Chapter where the Text lies, John 15.24. They have both seen and hated me and my Father.
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how is it possible that any man should hate the chief good? To this I answer, Men do not hate God under that notion precisely as he is good, and as he is the chief good; but they hate him under another notion, they hate him as he is a Law-giver, and as he is a Judge, they hate him as he is a holy and just God, they hate him as his Nature and Will is most directly opposite to the lusts which they love above any thing in the world.
how is it possible that any man should hate the chief good? To this I answer, Men do not hate God under that notion precisely as he is good, and as he is the chief good; but they hate him under Another notion, they hate him as he is a Lawgiver, and as he is a Judge, they hate him as he is a holy and just God, they hate him as his Nature and Will is most directly opposite to the Lustiest which they love above any thing in the world.
Hence is it said, that sin is a kind of God-murder. Why so? Because the sinner could even wish that God were not in Being, that he were removed out of the way,
Hence is it said, that since is a kind of god-murder. Why so? Because the sinner could even wish that God were not in Being, that he were removed out of the Way,
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whilst they are unreconciled, hate God himself. Little do men think that there is this venom and poyson in their natures as to hate God, the best and most excellent Being;
while they Are unreconciled, hate God himself. Little do men think that there is this venom and poison in their nature's as to hate God, the best and most excellent Being;
3. The natural enmity that is in the heart against God, is discovered in this, In the constant bent and tendency that is in the heart unto evil, Col. 1.21. Enemies in your minds by wicked works.
3. The natural enmity that is in the heart against God, is discovered in this, In the constant bent and tendency that is in the heart unto evil, Col. 1.21. Enemies in your minds by wicked works.
When the mind is violently set upon those things which are most directly opposite to the Nature and Will of God, this is that which doth discover the hostility and enmity that is in us against God.
When the mind is violently Set upon those things which Are most directly opposite to the Nature and Will of God, this is that which does discover the hostility and enmity that is in us against God.
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what cause of confusion should this be to us, that we should not only have a will that doth still reluctate against Gods Will, against the Divine Will, and is most repugnant to it;
what cause of confusion should this be to us, that we should not only have a will that does still reluctate against God's Will, against the Divine Will, and is most repugnant to it;
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2. The more sensible we are of this enmity, the more need we shall have of medicinal and healing grace to heal the natural venom and malignity that is in our natures against God.
2. The more sensible we Are of this enmity, the more need we shall have of medicinal and healing grace to heal the natural venom and malignity that is in our nature's against God.
yet if the matter be diligently inquired into, we shall certainly find that which Peter Martyr observed to be most true, Sub illa simulata dilectione, under that feigned love to God, which they pretended unto, the greatest hatred did lye hid.
yet if the matter be diligently inquired into, we shall Certainly find that which Peter Martyr observed to be most true, Sub illa Simulata dilectione, under that feigned love to God, which they pretended unto, the greatest hatred did lie hid.
therefore it concerns us all to look after medicinal Grace to heal and restore our natures, otherwise that natural enmity that is in us will never be removed.
Therefore it concerns us all to look After medicinal Grace to heal and restore our nature's, otherwise that natural enmity that is in us will never be removed.
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Here it may be inquired, But what is it for us to be reconciled to God? When the Apostle prays us here with so much earnestness in Christs stead to be reconciled to God, what is the reconciliation he aimeth at? how ought we to be reconciled to God? Two or three things I conceive are here intended.
Here it may be inquired, But what is it for us to be reconciled to God? When the Apostle prays us Here with so much earnestness in Christ stead to be reconciled to God, what is the reconciliation he aimeth At? how ought we to be reconciled to God? Two or three things I conceive Are Here intended.
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1. We ought to seek after reconciliation with God, Isa. 55.6. Seek ye the Lord while he may be found, that is, seek his face and favour, seek reconciliation with him.
1. We ought to seek After reconciliation with God, Isaiah 55.6. Seek you the Lord while he may be found, that is, seek his face and favour, seek reconciliation with him.
And The wrath of God is revealed from heaven against all the ungodliness and unrighteousness of men, Rom. 1.18. God doth maintain his controversie against thee whilst thou goest on in the ways of sin;
And The wrath of God is revealed from heaven against all the ungodliness and unrighteousness of men, Rom. 1.18. God does maintain his controversy against thee while thou goest on in the ways of since;
therefore seek reconciliation with him, Agree with thy adversary quickly whilst he is in the way, Mat. 5.25. Labour to take up all differences between God and thee.
Therefore seek reconciliation with him, Agree with thy adversary quickly while he is in the Way, Mathew 5.25. Labour to take up all differences between God and thee.
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Now then are we reconciled to God when we do humbly embrace this grace and mercy offered to us, Rom. 10.10. With the heart man believeth unto righteousness.
Now then Are we reconciled to God when we do humbly embrace this grace and mercy offered to us, Rom. 10.10. With the heart man Believeth unto righteousness.
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so long as that which first bred the quarrel and made the difference between God and us, is retained and kept by us? Your iniquities, saith the Prophet, have separated between you and your God.
so long as that which First bred the quarrel and made the difference between God and us, is retained and kept by us? Your iniquities, Says the Prophet, have separated between you and your God.
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If therefore we would have the breach made up, and the difference reconciled, we must pray for that grace from God, whereby we may lay aside that which first made the quarrel.
If Therefore we would have the breach made up, and the difference reconciled, we must pray for that grace from God, whereby we may lay aside that which First made the quarrel.
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So long as our minds are set upon sin, so long as we continue in the love and practice of any thing that God hates, how is it possible we should be friends with God? It is the property of friends to will the same thing, and nill the same thing.
So long as our minds Are Set upon since, so long as we continue in the love and practice of any thing that God hates, how is it possible we should be Friends with God? It is the property of Friends to will the same thing, and nill the same thing.
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If we would be the friends of God, we must will what God wills, hate what God hates, and love what God loves: You that love the Lord hate evil, Psal. 97.10. This therefore is the second Use, an Use of Exhortation, to exhort us to seek after reconciliation with God.
If we would be the Friends of God, we must will what God wills, hate what God hates, and love what God loves: You that love the Lord hate evil, Psalm 97.10. This Therefore is the second Use, an Use of Exhortation, to exhort us to seek After reconciliation with God.
In the third and last place, Learn from what hath been opened, to admire the greatness of Christs love to us, who, in some sense, accounts us friends, whereas indeed we are enemies:
In the third and last place, Learn from what hath been opened, to admire the greatness of Christ love to us, who, in Some sense, accounts us Friends, whereas indeed we Are enemies:
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and so great was his kindness to us, that he sent his Son to bring us unto life. Joh. 4.9. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him.
and so great was his kindness to us, that he sent his Son to bring us unto life. John 4.9. In this was manifested the love of God towards us, Because that God sent his only begotten Son into the world, that we might live through him.
THE general Proposition that I have laid down as the foundation of our Discourse from these words, hath been this, That our Lord Jesus Christ hath laid down his life for his people.
THE general Proposition that I have laid down as the Foundation of our Discourse from these words, hath been this, That our Lord jesus christ hath laid down his life for his people.
3. To shew how it is said here in the Text, that Christ hath laid down his life for his friends, whereas else where it is said, that Christ dyed for us whilst we were enemies. And
3. To show how it is said Here in the Text, that christ hath laid down his life for his Friends, whereas Else where it is said, that christ died for us while we were enemies. And
If therefore the things themselves be to be found in Scripture, there seems very little reason why any should reject the names and words that are used to express those things by.
If Therefore the things themselves be to be found in Scripture, there seems very little reason why any should reject the names and words that Are used to express those things by.
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If there be three, then there must needs be a Trinity: so for the word Person, although we have not the word NONLATINALPHABET in Scripture in that sense that we commonly apply it to a person in the Trinity;
If there be three, then there must needs be a Trinity: so for the word Person, although we have not the word in Scripture in that sense that we commonly apply it to a person in the Trinity;
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and indeed the word in the Original is equivalent with the former word NONLATINALPHABET, and is so explained by the ancient Criticks in the Greek Tongue.
and indeed the word in the Original is equivalent with the former word, and is so explained by the ancient Critics in the Greek Tongue.
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yet we have the thing it self frequently and copiously set before us, what else is the meaning of those expressions, that God hath laid on him the iniquity of us all, and that he hath born the chastisement of our peace, Isa. 53.5, 6. If the punishment that should have been laid on us, was laid on Christ, this is properly Satisfaction, what else shall we call Satisfaction? Now this is clear from that expression,
yet we have the thing it self frequently and copiously Set before us, what Else is the meaning of those expressions, that God hath laid on him the iniquity of us all, and that he hath born the chastisement of our peace, Isaiah 53.5, 6. If the punishment that should have been laid on us, was laid on christ, this is properly Satisfaction, what Else shall we call Satisfaction? Now this is clear from that expression,
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but these are enough to shew, that the thing it self is in Scripture, and the thing it self being there, there is little reason, why any should quarrel at the name or word.
but these Are enough to show, that the thing it self is in Scripture, and the thing it self being there, there is little reason, why any should quarrel At the name or word.
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Now for the import and signification of this word, the Latine word satisfacere, to satisfie, the Criticks tell us, That it is to do that which may be accounted enough by the person unto whom it is done,
Now for the import and signification of this word, the Latin word satisfacere, to satisfy, the Critics tell us, That it is to do that which may be accounted enough by the person unto whom it is done,
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This is the notion of Satisfaction, and in matters of offence they tell us, That to satisfie is to do so much as is necessary to pacifie the offended person in reference to the wrong or injury which he hath sustained.
This is the notion of Satisfaction, and in matters of offence they tell us, That to satisfy is to do so much as is necessary to pacify the offended person in Referente to the wrong or injury which he hath sustained.
for as much as the punishment that we had deserved was transferred upon Christ our Surety, and he bearing the punishment for us, God is hereby pacified and appeased.
for as much as the punishment that we had deserved was transferred upon christ our Surety, and he bearing the punishment for us, God is hereby pacified and appeased.
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particularly an act of his Priesthood, whereby Christ offering up himself a facrifice for our sins, hath made a full compensation to the Justice of God for the sins of his people,
particularly an act of his Priesthood, whereby christ offering up himself a facrifice for our Sins, hath made a full compensation to the justice of God for the Sins of his people,
2. The obtaining pardon of sin. 3. The procuring eternal life for us. These things explained, will give us some light into the nature of Christs Satisfaction.
2. The obtaining pardon of since. 3. The procuring Eternal life for us. These things explained, will give us Some Light into the nature of Christ Satisfaction.
1. Consider Christ as one God with the Father and the Spirit, so Satisfaction is made to him. Consider Christ as Mediator, and so he is that Person that makes the Satisfaction.
1. Consider christ as one God with the Father and the Spirit, so Satisfaction is made to him. Consider christ as Mediator, and so he is that Person that makes the Satisfaction.
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The Son therefore, the second Person in Trinity, considered as God, so Satisfaction is made to him as well as to the Father and the Spirit; but now consider him as God-man and Mediator, so he is the Person that makes the satisfaction;
The Son Therefore, the second Person in Trinity, considered as God, so Satisfaction is made to him as well as to the Father and the Spirit; but now Consider him as God-man and Mediator, so he is the Person that makes the satisfaction;
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and Christ considered as Mediator, makes satisfaction to himself, considered as God. Hence are those expressions, Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar people.
and christ considered as Mediator, makes satisfaction to himself, considered as God. Hence Are those expressions, Tit. 2.14. Who gave himself for us, that he might Redeem us from all iniquity, and purify unto himself a peculiar people.
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Here we see how Christ hath redeemed and purified to himself a peculiar people. So Eph. 5.7. That he might present it to himself a glorious Church.
Here we see how christ hath redeemed and purified to himself a peculiar people. So Ephesians 5.7. That he might present it to himself a glorious Church.
Consider Christ in respect of his Divine Nature meerly, so he is the Person offended. 2. Christ may be considered as to his Office, which he voluntarily undertook;
Consider christ in respect of his Divine Nature merely, so he is the Person offended. 2. christ may be considered as to his Office, which he voluntarily undertook;
and in that nature to become a Mediator between God and us by his own voluntary condescension: so that the same Person, after a different respect or consideration, receives the satisfaction, and also gave it.
and in that nature to become a Mediator between God and us by his own voluntary condescension: so that the same Person, After a different respect or consideration, receives the satisfaction, and also gave it.
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Christ received the Sacrifice of Atonement, considered as God, he also offered the Sacrifice as Mediator as God-man in a way of voluntary condescension.
christ received the Sacrifice of Atonement, considered as God, he also offered the Sacrifice as Mediator as God-man in a Way of voluntary condescension.
We say that Christs Satisfaction is one of his Mediatorial actions, because there was the concourse of both the Natures in Christ in this work of his Satisfaction.
We say that Christ Satisfaction is one of his Mediatorial actions, Because there was the concourse of both the Nature's in christ in this work of his Satisfaction.
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Christ is Mediator according to both Natures, and in all the Mediatorial actions of Christ, the Person acts in both Natures, influencing each nature to do that which is proper to it self.
christ is Mediator according to both Nature's, and in all the Mediatorial actions of christ, the Person acts in both Nature's, influencing each nature to do that which is proper to it self.
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The work of Satisfaction is neither accomplished by the Divinity without the Humanity, neither is it performed by the Humanity without the influence and virtue of the Divinity. The Divine Nature in Christ is the principal efficient cause,
The work of Satisfaction is neither accomplished by the Divinity without the Humanity, neither is it performed by the Humanity without the influence and virtue of the Divinity. The Divine Nature in christ is the principal efficient cause,
and the humane Nature is to be considered as the ministring or subservient cause, Joh. 6.63. our Saviour tells us, That the flesh profits nothing, it is the Spirit that quickens.
and the humane Nature is to be considered as the ministering or subservient cause, John 6.63. our Saviour tells us, That the Flesh profits nothing, it is the Spirit that quickens.
and particularly an act of his Priesthood. To understand this, we must consider, that there were two things that did belong to the Office of the Priests under the Law. 1. To offer Sacrifice.
and particularly an act of his Priesthood. To understand this, we must Consider, that there were two things that did belong to the Office of the Priests under the Law. 1. To offer Sacrifice.
Christ therefore being made of God a High-Priest according to the order of Melchisedec, he also must have some Sacrifice to offer, without a Sacrifice he could not be a Priest.
christ Therefore being made of God a High-Priest according to the order of Melchizedek, he also must have Some Sacrifice to offer, without a Sacrifice he could not be a Priest.
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This the Apostle teacheth clearly, Heb. 8.3. Every High-Priest is ordained to offer gifts and sacrifices, therefore it is of necessity that this man have something also to offer.
This the Apostle Teaches clearly, Hebrew 8.3. Every High-Priest is ordained to offer Gifts and Sacrifices, Therefore it is of necessity that this man have something also to offer.
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That for as much as Christ hath suffered for us in the flesh, that is, in his Humanity; it was by means of the humane Nature that Christ was capable of suffering,
That for as much as christ hath suffered for us in the Flesh, that is, in his Humanity; it was by means of the humane Nature that christ was capable of suffering,
also we read, that Christ had a body prepared for him, and that body was offered up, Heb. 10.10. By the which will we are sanctified by the offering up the body of Jesus once for all:
also we read, that christ had a body prepared for him, and that body was offered up, Hebrew 10.10. By the which will we Are sanctified by the offering up the body of jesus once for all:
Yet notwithstanding this is evident, that the Scripture, when it speaks of the Sacrifice of Christ, doth most commonly and frequently call it, the Sacrifice of himself. There are many Texts to this purpose: Gal. 1.4. He gave himself for our sins. Gal. 2.20. He gave himself for me. Eph. 5.2. Christ hath loved us, and given himself for us. Eph. 5.25. Christ loved the Church, and gave himself for it. Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purifie to himself a peculiar people. Heb. 1.3. When he had by himself purged our sins, sate down on the right hand of the Majesty on high. Heb. 7.27. This he did once, when he offered up himself. Heb. 9.14. By the eternal Spirit he offered himself without spot to God.
Yet notwithstanding this is evident, that the Scripture, when it speaks of the Sacrifice of christ, does most commonly and frequently call it, the Sacrifice of himself. There Are many Texts to this purpose: Gal. 1.4. He gave himself for our Sins. Gal. 2.20. He gave himself for me. Ephesians 5.2. christ hath loved us, and given himself for us. Ephesians 5.25. christ loved the Church, and gave himself for it. Tit. 2.14. Who gave himself for us, that he might Redeem us from all iniquity, and purify to himself a peculiar people. Hebrew 1.3. When he had by himself purged our Sins, sat down on the right hand of the Majesty on high. Hebrew 7.27. This he did once, when he offered up himself. Hebrew 9.14. By the Eternal Spirit he offered himself without spot to God.
And he put away our sins by the sacrifice of himself. And it is an emphatical Scripture, 1 Pet. 2.24. Who his own self bare our sins in his body on the tree.
And he put away our Sins by the sacrifice of himself. And it is an emphatical Scripture, 1 Pet. 2.24. Who his own self bore our Sins in his body on the tree.
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By all these expressions it appears, that Christ himself was the Sacrifice, we may not exclude either of the Natures in Christ in any of his Mediatorial actions, Christ is our Mediator according to both Natures,
By all these expressions it appears, that christ himself was the Sacrifice, we may not exclude either of the Nature's in christ in any of his Mediatorial actions, christ is our Mediator according to both Nature's,
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and he is Prophet, Priest, and King of the Church according to both Natures, and in this work of his Satisfaction he gave himself according to both Natures.
and he is Prophet, Priest, and King of the Church according to both Nature's, and in this work of his Satisfaction he gave himself according to both Nature's.
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To illustrate and confirm this yet farther we ought to consider, that in the sufferings of Christ there was the voluntary humiliation of that great Person who was God as well as man, He who was in the form of God emptied himself, taking on him the form of a servant,
To illustrate and confirm this yet farther we ought to Consider, that in the sufferings of christ there was the voluntary humiliation of that great Person who was God as well as man, He who was in the from of God emptied himself, taking on him the from of a servant,
and he humbled himself and became obedient to the death, even the death of the Cross, Phil. 2.6, 7. Here are two Acts spoken of. 1. His emptying himself. 2. His humbling himself.
and he humbled himself and became obedient to the death, even the death of the Cross, Philip 2.6, 7. Here Are two Acts spoken of. 1. His emptying himself. 2. His humbling himself.
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Now both these Acts of his, his humbling and his emptying himself, they are the Acts of the Person; they are the acts of that Person who was in the form of God. It was he, who being in the form of God, who emptied himself by taking upon him the form of a servant: and it was he that was in the form of God, that humbled himself, and became obedient to the death,
Now both these Acts of his, his humbling and his emptying himself, they Are the Acts of the Person; they Are the acts of that Person who was in the from of God. It was he, who being in the from of God, who emptied himself by taking upon him the from of a servant: and it was he that was in the from of God, that humbled himself, and became obedient to the death,
So that in the Satisfaction of Christ we ought to consider more than the bare oblation of the humane nature, we ought to consider the conjunction of the Word, the second Person in Trinity, with the flesh,
So that in the Satisfaction of christ we ought to Consider more than the bore oblation of the humane nature, we ought to Consider the conjunction of the Word, the second Person in Trinity, with the Flesh,
and we ought to consider the voluntary humiliation of that glorious Person, the Son of God, who being in the form of God, did not only stoop so low as to come into our nature;
and we ought to Consider the voluntary humiliation of that glorious Person, the Son of God, who being in the from of God, did not only stoop so low as to come into our nature;
I say, in the Sacrifice of Christ we ought to consider the will of the Person, who being God as well as man, there was the condescension of the Divine will as well as the concourse of his humane will.
I say, in the Sacrifice of christ we ought to Consider the will of the Person, who being God as well as man, there was the condescension of the Divine will as well as the concourse of his humane will.
And The chastisement of our peace was upon him, Isa. 53. And By his stripes we are healed, 1 Pet. 2.24. The stripes that should have been laid upon us, were laid upon Christ:
And The chastisement of our peace was upon him, Isaiah 53. And By his stripes we Are healed, 1 Pet. 2.24. The stripes that should have been laid upon us, were laid upon christ:
If Christ did not suffer the whole punishment due to us for our sins, then that part of the punishment, which he did not suffer, remains still for us to be suffered;
If christ did not suffer the Whole punishment due to us for our Sins, then that part of the punishment, which he did not suffer, remains still for us to be suffered;
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for this is certain, Not one iota or tittle of the Law shall pass away, till all be fulfilled, Mat. 5.18. The whole preceptive part of the Law must be fulfilled, the minatory or threatning part of the Law must be fulfilled.
for this is certain, Not one iota or tittle of the Law shall pass away, till all be fulfilled, Mathew 5.18. The Whole preceptive part of the Law must be fulfilled, the minatory or threatening part of the Law must be fulfilled.
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But now Christ hath redeemed us from the whole Curse of the Law, Gal. 3.10. Therefore Christ hath born the punishment that we ought to undergo: but of this more hereafter.
But now christ hath redeemed us from the Whole Curse of the Law, Gal. 3.10. Therefore christ hath born the punishment that we ought to undergo: but of this more hereafter.
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But now this is the excellency of Christs Satisfaction, that in the Satisfaction of Christ there is as much given as Divine Justice could demand, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood.
But now this is the excellency of Christ Satisfaction, that in the Satisfaction of christ there is as much given as Divine justice could demand, Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood.
It being therefore a part of Gods Justice to give remission of sins to as many as Christs Satisfaction is applied, it is a certain sign Christ hath suffered as much as Divine Justice could demand or require.
It being Therefore a part of God's justice to give remission of Sins to as many as Christ Satisfaction is applied, it is a certain Signen christ hath suffered as much as Divine justice could demand or require.
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3. Lastly, Christ having suffered the substance of what we were to suffer, and Christ having suffered what Divine Justice could demand, God is perfectly pleased and satisfied in what Christ hath suffered,
3. Lastly, christ having suffered the substance of what we were to suffer, and christ having suffered what Divine justice could demand, God is perfectly pleased and satisfied in what christ hath suffered,
and hath nothing more to lay to the charge of his people: Rom. 8.33. Who shall lay any thing to the charge of Gods elect? it is God that justifieth, who is he that condemneth? it is Christ that dyed.
and hath nothing more to lay to the charge of his people: Rom. 8.33. Who shall lay any thing to the charge of God's elect? it is God that Justifieth, who is he that Condemneth? it is christ that died.
1. One effect of Christs Satisfaction was the averting and turning away of Gods wrath, God is highly offended and displeased with us as we are sinners. Sin exposeth us to Divine wrathhence is it said, That by nature we are children of wrath, Eph. 2.3.
1. One Effect of Christ Satisfaction was the averting and turning away of God's wrath, God is highly offended and displeased with us as we Are Sinners. since exposeth us to Divine wrathhence is it said, That by nature we Are children of wrath, Ephesians 2.3.
And the sentence of the Law is Indignation and wrath, tribulation and anguish upon every soul of man that doth evil, Rom. 2.8, 9. Wrath is due to us as we are sinners; now Christ by the work of his Satisfaction turns away this wrath from us.
And the sentence of the Law is Indignation and wrath, tribulation and anguish upon every soul of man that does evil, Rom. 2.8, 9. Wrath is due to us as we Are Sinners; now christ by the work of his Satisfaction turns away this wrath from us.
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Thus in those known words of the Institution of the Lords Supper our Saviour tells us, This is the new Testament in my blood that was shed for the remission of sins.
Thus in those known words of the Institution of the lords Supper our Saviour tells us, This is the new Testament in my blood that was shed for the remission of Sins.
The blood of Christ was shed on purpose to procure the pardon of sin, and it doth procure pardon of sin for us: Eph. 1.7. In whom we have redemption through his blood the forgiveness of sins.
The blood of christ was shed on purpose to procure the pardon of since, and it does procure pardon of since for us: Ephesians 1.7. In whom we have redemption through his blood the forgiveness of Sins.
One great fruit of Christs Satisfaction, and our Redemption by Christ is, that by means of that Satisfaction and Redemption of his, we should have forgiveness of sins;
One great fruit of Christ Satisfaction, and our Redemption by christ is, that by means of that Satisfaction and Redemption of his, we should have forgiveness of Sins;
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therefore in the Text mentioned before it is said, Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins, Rom. 3.25. The meaning I take to be this, That God having received satisfaction through the death and sufferings of Christ, thereupon he gives forth pardon and remission of sins to us.
Therefore in the Text mentioned before it is said, Whom God hath Set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of Sins, Rom. 3.25. The meaning I take to be this, That God having received satisfaction through the death and sufferings of christ, thereupon he gives forth pardon and remission of Sins to us.
Hence it is said, That grace reigns through righteousness unto eternal life by Jesus Christ our Lord, Rom. 5. ult. The obedience of Christ active and passive is operative to bring us to eternal life.
Hence it is said, That grace reigns through righteousness unto Eternal life by jesus christ our Lord, Rom. 5. ult. The Obedience of christ active and passive is operative to bring us to Eternal life.
Divine Justice will be satisfied one way or other, for God himself hath pronounced it, That he will by no means clear the guilty, Exod. 34.7. God is just, and the justifier of them that believe in Jesus, Rom. 3.26.
Divine justice will be satisfied one Way or other, for God himself hath pronounced it, That he will by no means clear the guilty, Exod 34.7. God is just, and the justifier of them that believe in jesus, Rom. 3.26.
and we shall not come forth thence till we have paid the uttermost farthing. 2. Without an interest in Christs Satisfaction Divine wrath still hangs over us.
and we shall not come forth thence till we have paid the uttermost farthing. 2. Without an Interest in Christ Satisfaction Divine wrath still hangs over us.
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Heaven is called the purchased inheritance, Ʋntil the redemption of the purchased possession, Eph. 1.14. Heaven is the purchase of the death and sufferings of Christ;
Heaven is called the purchased inheritance, Ʋntil the redemption of the purchased possession, Ephesians 1.14. Heaven is the purchase of the death and sufferings of christ;
We must therefore close with a crucified Christ by faith, cast an aspect of faith upon the Son of God in our nature offering himself up to God as a Sacrifice for our sins.
We must Therefore close with a Crucified christ by faith, cast an aspect of faith upon the Son of God in our nature offering himself up to God as a Sacrifice for our Sins.
and it is our looking upon a crucified Christ by an eye of faith, casting an aspect of faith upon Christ as crucified, and the virtue of his sufferings that must bring Salvation to us, who are sinners,
and it is our looking upon a Crucified christ by an eye of faith, casting an aspect of faith upon christ as Crucified, and the virtue of his sufferings that must bring Salvation to us, who Are Sinners,
I Now proceed to the second thing, which is to lay down several distinct and particular Propositions for the clearing of this great Doctrine, the Doctrine of Christs Satisfaction.
I Now proceed to the second thing, which is to lay down several distinct and particular Propositions for the clearing of this great Doctrine, the Doctrine of Christ Satisfaction.
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Before I come to lay down those Propositions that do immediately concern the Doctrine of Christs Satisfaction it self, there are some Propositions to be laid down that are preliminary;
Before I come to lay down those Propositions that do immediately concern the Doctrine of Christ Satisfaction it self, there Are Some Propositions to be laid down that Are preliminary;
Man also saw, that having received his Being from God, he was under a vast obligation of gratitude, love and service into God, who had given him Being, and such an excellent Being: man also saw, that receiving his Being from another,
Man also saw, that having received his Being from God, he was under a vast obligation of gratitude, love and service into God, who had given him Being, and such an excellent Being: man also saw, that receiving his Being from Another,
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God made man upright, as the Scripture speaks, Eccles. 7.29. Every thing was upright, most upright in man in his first Creation, there was nothing out of order in him, the will of man was then upright.
God made man upright, as the Scripture speaks, Eccles. 7.29. Every thing was upright, most upright in man in his First Creation, there was nothing out of order in him, the will of man was then upright.
God, to lay a further ingagement upon man to persevere in the course of his obedience, entred into a Covenant or stipulation with man, promising him life in case of obedience,
God, to lay a further engagement upon man to persevere in the course of his Obedience, entered into a Covenant or stipulation with man, promising him life in case of Obedience,
This we have expressed in that known Text, Gen. 2.16, 17. And the Lord God commanded the man, saying, Of every tree of the garden thou mayst freely eat.
This we have expressed in that known Text, Gen. 2.16, 17. And the Lord God commanded the man, saying, Of every tree of the garden thou Mayest freely eat.
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and there is a threatning annexed to deter man from breaking this Law, in which threatning also there is a promise supposed to be included in case man did not break it;
and there is a threatening annexed to deter man from breaking this Law, in which threatening also there is a promise supposed to be included in case man did not break it;
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therefore it pleasing God to give out this positive Law concerning the not eating of the Tree of knowledge of good and evil, as a tryal of mans obedience, man by virtue of the natural Law, the Law of his creation, is bound to give obedience to God in this positive Law of his.
Therefore it pleasing God to give out this positive Law Concerning thee not eating of the Tree of knowledge of good and evil, as a trial of men Obedience, man by virtue of the natural Law, the Law of his creation, is bound to give Obedience to God in this positive Law of his.
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and God having manifested this to be his Will, the Law of his creation obligeth him to testifie his respect and obedience to God according as he hath discovered his mind to him.
and God having manifested this to be his Will, the Law of his creation obliges him to testify his respect and Obedience to God according as he hath discovered his mind to him.
1. Sin is contrary to the Nature of God, Psal. 5.4. Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee. Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity. 1 Joh. 1.5. God is light, and in him is no darkness at all.
1. since is contrary to the Nature of God, Psalm 5.4. Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee. Hab. 1.13. Thou art of Purer eyes than to behold evil, and Canst not look on iniquity. 1 John 1.5. God is Light, and in him is no darkness At all.
Now the Law of God commands rectitude, nothing but rectitude: The commandment is holy, just and good, Rom. 7.12. Thy righteousness is an everlasting righteousness, and thy law is truth, Psal. 119.142.
Now the Law of God commands rectitude, nothing but rectitude: The Commandment is holy, just and good, Rom. 7.12. Thy righteousness is an everlasting righteousness, and thy law is truth, Psalm 119.142.
2. Sin is most displeasing unto God, because it is a casting off of Gods Authority. This we must necessarily suppose, that God being infinitely superiour unto man,
2. since is most displeasing unto God, Because it is a casting off of God's authority. This we must necessarily suppose, that God being infinitely superior unto man,
Hence is that expression in the Book of Job, Job 21.15. Who is the Almighty that we should serve him? This is the language of wicked men, this is virtually the language of every sin.
Hence is that expression in the Book of Job, Job 21.15. Who is the Almighty that we should serve him? This is the language of wicked men, this is virtually the language of every since.
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3. Man by sin, as he doth virtually and interpretatively cast off Gods Authority: so he doth properly and formally cast off his own subjection unto God.
3. Man by since, as he does virtually and interpretatively cast off God's authority: so he does properly and formally cast off his own subjection unto God.
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This is that which the Lord complains of in many places, Jer. 11.7, 8. For I earnestly protested to your fathers, in the day that I brought them up out of the land of Egypt,
This is that which the Lord complains of in many places, Jer. 11.7, 8. For I earnestly protested to your Father's, in the day that I brought them up out of the land of Egypt,
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now what is this but a manifest contempt of God, when man, who is but a creature, prefers his own private will above the supreme and soveraign Will of his Maker?
now what is this but a manifest contempt of God, when man, who is but a creature, prefers his own private will above the supreme and sovereign Will of his Maker?
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so the very quintessence of sin lies in self-love. Now when man is wholly taken up in self-love and self-pleasing, he is perfectly carried off from God as his last end, and wholly centers in himself;
so the very quintessence of since lies in Self-love. Now when man is wholly taken up in Self-love and self-pleasing, he is perfectly carried off from God as his last end, and wholly centers in himself;
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For what is more proper to God than this, to be his own end, to make himself his last end? that which is proper to God is to be the first cause and the last end.
For what is more proper to God than this, to be his own end, to make himself his last end? that which is proper to God is to be the First cause and the last end.
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If this be the nature of sin, that it causeth man to dethrone God, and to set up himself for God instead of God, this must needs render sin most displeasing unto God,
If this be the nature of since, that it Causes man to dethrone God, and to Set up himself for God instead of God, this must needs render since most displeasing unto God,
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and an horrible tempest, this shall be the portion of their cup. And then the reason is added in those words, For the righteous God loveth righteousness.
and an horrible tempest, this shall be the portion of their cup. And then the reason is added in those words, For the righteous God loves righteousness.
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and upon that account being under a Law of obedience to his Maker, God having also laid so great an obligation upon man by giving him so excellent a Being, in case man sin against the duty which he is under as a creature;
and upon that account being under a Law of Obedience to his Maker, God having also laid so great an obligation upon man by giving him so excellent a Being, in case man since against the duty which he is under as a creature;
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and testifie his displeasure against man for violating the Law of Right and Equity. Hence is that of the Apostle, Rom. 1.18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.
and testify his displeasure against man for violating the Law of Right and Equity. Hence is that of the Apostle, Rom. 1.18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.
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The wrath of God is revealed from heaven, &c. there is a finger stretched out from Heaven in the Judgments of God, whereby God doth testifie and declare to all the world his displeasure against sin.
The wrath of God is revealed from heaven, etc. there is a finger stretched out from Heaven in the Judgments of God, whereby God does testify and declare to all the world his displeasure against since.
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This is the Judgment of God: this Judgment of God I take to be the just and upright determination of God, the dictate of the Divine Ʋnderstanding, to speak after the manner of men, determining what is just, what is fit and equal;
This is the Judgement of God: this Judgement of God I take to be the just and upright determination of God, the dictate of the Divine Ʋnderstanding, to speak After the manner of men, determining what is just, what is fit and equal;
It is that which the Divine Wisdom and Understanding determines as just, fit, and equal, that mans sinning should be punished with death, there is a condignity in the nature of sin that requires punishment:
It is that which the Divine Wisdom and Understanding determines as just, fit, and equal, that men sinning should be punished with death, there is a condignity in the nature of since that requires punishment:
so that either God must go contrary to what his infinite and most unerring Wisdom determines to be right, fit, and equal, or else he must punish sin;
so that either God must go contrary to what his infinite and most unerring Wisdom determines to be right, fit, and equal, or Else he must Punish since;
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or else the person that sins must fall under punishment. Now the Apostle tells us, Rom. 2.2. That the Judgment of God is according to truth, and this is when he is speaking of this very judgment of his in inflicting death upon the sinner.
or Else the person that Sins must fallen under punishment. Now the Apostle tells us, Rom. 2.2. That the Judgement of God is according to truth, and this is when he is speaking of this very judgement of his in inflicting death upon the sinner.
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because he hates it, how should he manifest and declare this aversation but by punishing of it? This is sufficiently declared in the Text I mentioned before, Rom. 1.18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.
Because he hates it, how should he manifest and declare this aversation but by punishing of it? This is sufficiently declared in the Text I mentioned before, Rom. 1.18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.
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As much as if it had been said, God hates sin infinitely, and hath all along manifested this his hatred and indignation against sin by the judgments which he hath executed in all Ages of the World.
As much as if it had been said, God hates since infinitely, and hath all along manifested this his hatred and Indignation against since by the Judgments which he hath executed in all Ages of the World.
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the swallowing up of Corah, Dathan, and Abiram, and all those remarkable Judgments which we read of in the Word of God, what are these but so many infallible proofs of Gods hatred of sin,
the swallowing up of Corah, Dathan, and Abiram, and all those remarkable Judgments which we read of in the Word of God, what Are these but so many infallible proofs of God's hatred of since,
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and his indignation against it? His nature is set against it, and he declares the Holiness and Righteousness of his Nature by the Judgments he inflicts upon men for the commission of it.
and his Indignation against it? His nature is Set against it, and he declares the Holiness and Righteousness of his Nature by the Judgments he inflicts upon men for the commission of it.
this also will evince it, That it is a Principle that is inlaid in the minds of men, that there is corrective or punitive Justice in God, whereby he is inclined to punish men when they sin.
this also will evince it, That it is a Principle that is inlaid in the minds of men, that there is corrective or punitive justice in God, whereby he is inclined to Punish men when they sin.
The Apostle speaks of the Gentiles in common, who knowing the judgment of God, in the Text I mentioned before, Rom. 1. ult. As there is such a thing as corrective or punitive Justice in God,
The Apostle speaks of the Gentiles in Common, who knowing the judgement of God, in the Text I mentioned before, Rom. 1. ult. As there is such a thing as corrective or punitive justice in God,
This the Apostle calls the righteous judgment of God, and this righteous judgment of God consists in this, that he will render to all men according to their works.
This the Apostle calls the righteous judgement of God, and this righteous judgement of God consists in this, that he will render to all men according to their works.
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The Apostle speaks of this at large, Rom. 2.5, &c. But after thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath,
The Apostle speaks of this At large, Rom. 2.5, etc. But After thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath,
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But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doth evil;
But unto them that Are contentious, and do not obey the truth, but obey unrighteousness, Indignation and wrath, tribulation and anguish upon every soul of man that does evil;
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What is it that men judge? They judge that which is spoken of in the last verse of the first Chapter, Who knowing the judgment of God, that they which commit such things are worthy of death.
What is it that men judge? They judge that which is spoken of in the last verse of the First Chapter, Who knowing the judgement of God, that they which commit such things Are worthy of death.
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3. As this impression is left in the hearts of men that God is just, so men are under some fear and expectation of punishment after they have sinned, upon this account,
3. As this impression is left in the hearts of men that God is just, so men Are under Some Fear and expectation of punishment After they have sinned, upon this account,
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because God is just. Hence is it, that God tells Cain, In case thou do evil sin lieth at the door, Gen. 4.7. Sin lieth at the door, that is, the guilt of sin.
Because God is just. Hence is it, that God tells Cain, In case thou doe evil since lies At the door, Gen. 4.7. since lies At the door, that is, the guilt of since.
Hence he infers, that this Proposition is always true, That God could not have delivered mankind from misery, but by a full satisfaction, and that all that which the Law requires to be undergone should be undergone;
Hence he infers, that this Proposition is always true, That God could not have Delivered mankind from misery, but by a full satisfaction, and that all that which the Law requires to be undergone should be undergone;
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God could not, because he would not: he could not, because he had determined, that the punishment which the Law did denounce, should be undergone and inflicted.
God could not, Because he would not: he could not, Because he had determined, that the punishment which the Law did denounce, should be undergone and inflicted.
This is that which the Apostle declares to us, Rom. 3.24, 25, 26. All have sinned, and come short of the glory of God, being justified freely by his grace, through the redemption which is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, To declare his righteousness,
This is that which the Apostle declares to us, Rom. 3.24, 25, 26. All have sinned, and come short of the glory of God, being justified freely by his grace, through the redemption which is in jesus christ, whom God hath Set forth to be a propitiation through faith in his blood, To declare his righteousness,
for the remission of sins that are past, through the forbearance of God, to declare, I say, at this time his righteousness, that he might be just and the justifier of him that believeth in Jesus.
for the remission of Sins that Are past, through the forbearance of God, to declare, I say, At this time his righteousness, that he might be just and the justifier of him that Believeth in jesus.
Hence was it, that God appointed Christ to be a ransom for us, that so Christ bearing the punishment that we deserved, the Justice of God might be satisfied in what Christ suffered,
Hence was it, that God appointed christ to be a ransom for us, that so christ bearing the punishment that we deserved, the justice of God might be satisfied in what christ suffered,
Thus mercy and truth are met together, righteousness and peace have kissed each other, Psal. 85.10. God having found full satisfaction to his Justice in the blood of Christ, there is a sweet reconciliation between those two seeming contrary Attributes, the Justice and Mercy of God.
Thus mercy and truth Are met together, righteousness and peace have kissed each other, Psalm 85.10. God having found full satisfaction to his justice in the blood of christ, there is a sweet reconciliation between those two seeming contrary Attributes, the justice and Mercy of God.
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Learn from what hath been said the Justice, Equity, and Righteousness of God in punishing of sin, Psal. 98.9. With righteousness shall he judge the world, and the people with equity. Ezek. 18.29. Art not my ways equal, are not your ways unequal? The ways of God are full of equity;
Learn from what hath been said the justice, Equity, and Righteousness of God in punishing of since, Psalm 98.9. With righteousness shall he judge the world, and the people with equity. Ezekiel 18.29. Art not my ways equal, Are not your ways unequal? The ways of God Are full of equity;
but sin may be said to be infinitely evil with respect to the object, as it is contrary to the glory of God, who is Bonum infinitum, an infinite good.
but since may be said to be infinitely evil with respect to the Object, as it is contrary to the glory of God, who is Bonum infinitum, an infinite good.
God also who is the Governor of the World, seeing how much the Sinner had violated the Law of Right and Equity, judges it a just and righteous thing, that Sinners should undergo punishment:
God also who is the Governor of the World, seeing how much the Sinner had violated the Law of Right and Equity, judges it a just and righteous thing, that Sinners should undergo punishment:
for, This is the judgment of God, that they which do such things are worthy of death, Rom. 1.32. This is the judgment of God, as much as if it had been said, God hath determined this in his infinite Understanding.
for, This is the judgement of God, that they which do such things Are worthy of death, Rom. 1.32. This is the judgement of God, as much as if it had been said, God hath determined this in his infinite Understanding.
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God is not too rigorous in his judgment in this case, he judges according to the equity of the cause. Rom. 2.2. The judgment of God is according to truth. Isa. 3.11. Wo unto the wicked, it shall be ill with him, for the reward of his hands shall be given him.
God is not too rigorous in his judgement in this case, he judges according to the equity of the cause. Rom. 2.2. The judgement of God is according to truth. Isaiah 3.11. Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him.
and their understandings inlarged (which are now shut and closed up) to see that turpitude, baseness, unworthiness, monstrousness, unreasonableness that was in sin,
and their understandings enlarged (which Are now shut and closed up) to see that turpitude, baseness, unworthiness, monstrousness, unreasonableness that was in since,
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and to the Principles of their own Beings, as they are reasonable creatures: For what is more just, equal, and reasonable than that the creature should honour, obey,
and to the Principles of their own Beings, as they Are reasonable creatures: For what is more just, equal, and reasonable than that the creature should honour, obey,
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and serve his Creator, and take notice of his Laws, and yield conformity to them? And what more unjust, unreasonable, and unequal than the creature should cast off Gods Authority,
and serve his Creator, and take notice of his Laws, and yield conformity to them? And what more unjust, unreasonable, and unequal than the creature should cast off God's authority,
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How then can a poor guilty creature appear before the presence of the Divine Majesty laden with all his sins? O it is an easie thing for a secure Sinner that knows neither what the nature of sin is,
How then can a poor guilty creature appear before the presence of the Divine Majesty laden with all his Sins? O it is an easy thing for a secure Sinner that knows neither what the nature of since is,
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and will summon himself into Gods presence, and consider what the Holiness, Purity, and Justice of Gods Nature is, will soon have other thoughts of sin,
and will summon himself into God's presence, and Consider what the Holiness, Purity, and justice of God's Nature is, will soon have other thoughts of since,
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God is of purer eyes than to behold the least iniquity, and he will by no means clear the guilty; therefore he that hath but a little sight of Gods Holiness,
God is of Purer eyes than to behold the least iniquity, and he will by no means clear the guilty; Therefore he that hath but a little sighed of God's Holiness,
When a man compares his impurity with Gods infinite Purity and Holiness; when he compares his own sinfulness and unworthiness with Gods infinite Justice and Righteousness, then he must needs see himself worthy of condemnation;
When a man compares his impurity with God's infinite Purity and Holiness; when he compares his own sinfulness and unworthiness with God's infinite justice and Righteousness, then he must needs see himself worthy of condemnation;
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when-ever we are under the sense of guilt, and under fears of condemnation by reason of sin, there is no refuge but by flying to the Satisfaction of Christ.
whenever we Are under the sense of guilt, and under fears of condemnation by reason of since, there is no refuge but by flying to the Satisfaction of christ.
I say this was the compact and agreement between the Father and the Son: hence is it said, The counsel of peace was between them both, Zach. 6.13. Some Learned men render it, Between those two, that is, between the Father and the Son, the counsel of peace was between them both.
I say this was the compact and agreement between the Father and the Son: hence is it said, The counsel of peace was between them both, Zach 6.13. some Learned men render it, Between those two, that is, between the Father and the Son, the counsel of peace was between them both.
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Here it may be said, How could there be such a compact or an agreement as this is between the Father and the Son concerning mans Redemption and Salvation? God is but one, the Divine Essence is but one,
Here it may be said, How could there be such a compact or an agreement as this is between the Father and the Son Concerning men Redemption and Salvation? God is but one, the Divine Essence is but one,
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But for as much as the Father and the Son are considered as distinct Persons, so the counsel of peace is said to be between them both. Here are two Persons spoken of, from which also the third the Holy Ghost is not to be excluded,
But for as much as the Father and the Son Are considered as distinct Persons, so the counsel of peace is said to be between them both. Here Are two Persons spoken of, from which also the third the Holy Ghost is not to be excluded,
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There are some Divines that call this compact between the Father and the Son, the Covenant of Redemption, and this Covenant of Redemption they describe after this fort,
There Are Some Divines that call this compact between the Father and the Son, the Covenant of Redemption, and this Covenant of Redemption they describe After this fort,
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namely, The Covenant of Redemption, say they, it is the agreement between the Father and the Son, who was designed to be Mediator concerning the Elect, who are supposed to lye in sin and misery by their own demerit, together with the rest of men.
namely, The Covenant of Redemption, say they, it is the agreement between the Father and the Son, who was designed to be Mediator Concerning the Elect, who Are supposed to lie in since and misery by their own demerit, together with the rest of men.
I say concerning the Elect, to be converted, sanctified, and saved by virtue of the obedience of the Son as Mediator, which was to be performed to the Father, this they call the Covenant of Redemption. The Apostle doth plainly intimate this compact or agreement that was between the Father and the Son, Heb. 10.5, 6, 7. Wherefore when he cometh into the world he saith, Sacrifice and offering thou wouldst not,
I say Concerning the Elect, to be converted, sanctified, and saved by virtue of the Obedience of the Son as Mediator, which was to be performed to the Father, this they call the Covenant of Redemption. The Apostle does plainly intimate this compact or agreement that was between the Father and the Son, Hebrew 10.5, 6, 7. Wherefore when he comes into the world he Says, Sacrifice and offering thou Wouldst not,
When Christ saith here, Lo, I come (in the volume of the book it is written of me) to do thy will, O God, he plainly refers to that ancient Decree and Compact that was between the Father and himself.
When christ Says Here, Lo, I come (in the volume of the book it is written of me) too do thy will, Oh God, he plainly refers to that ancient decree and Compact that was between the Father and himself.
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Hence are those expressions, that he was made under the Law, Gal. 4.4. That he was made a Curse for us, Gal. 3.10. To understand this, we must know that Christ is to be considered as a common Person as sustaining the persons of all the Elect. Look as the first Adam was a common person, the obedience which he was bound to perform, we were obliged unto;
Hence Are those expressions, that he was made under the Law, Gal. 4.4. That he was made a Curse for us, Gal. 3.10. To understand this, we must know that christ is to be considered as a Common Person as sustaining the Persons of all the Elect. Look as the First Adam was a Common person, the Obedience which he was bound to perform, we were obliged unto;
and therefore when he sinned, we sinned in him, and when he became obnoxious to the curse and to death by reason of sin, we also became obnoxious to the same Curse and death in him: Rom. 5.12.
and Therefore when he sinned, we sinned in him, and when he became obnoxious to the curse and to death by reason of since, we also became obnoxious to the same Curse and death in him: Rom. 5.12.
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So Christ is to be considered as a common Person, Christ undertaking to be our Surety, the obedience which we were bound to perform, Christ is bound to perform,
So christ is to be considered as a Common Person, christ undertaking to be our Surety, the Obedience which we were bound to perform, christ is bound to perform,
and the punishment which we are obnoxious unto, by reason of our violation of the Law, Christ becoming our Surety, is obnoxious to the same punishment.
and the punishment which we Are obnoxious unto, by reason of our violation of the Law, christ becoming our Surety, is obnoxious to the same punishment.
Hence is it said of the first Adam, NONLATINALPHABET. That he is the figure of him that was to come, Rom. 5.14. The figure of him that was to come, that is, the Type of Christ:
Hence is it said of the First Adam,. That he is the figure of him that was to come, Rom. 5.14. The figure of him that was to come, that is, the Type of christ:
the first Adam is the Type of the second Adam. How so? As the first Adam was a common person, and all his seed were comprehended in him, and represented by him:
the First Adam is the Type of the second Adam. How so? As the First Adam was a Common person, and all his seed were comprehended in him, and represented by him:
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Here it may be inquired, How was it that the first Adam was made a common person? And how was it that Christ the second Adam became a common person? I answer briefly:
Here it may be inquired, How was it that the First Adam was made a Common person? And how was it that christ the second Adam became a Common person? I answer briefly:
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The first Adam was made a common person by Divine ordination and appointment, and by the Law of his Creation, he being the head and root of all mankind:
The First Adam was made a Common person by Divine ordination and appointment, and by the Law of his Creation, he being the head and root of all mankind:
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1. He was made a common person by the Divine appointment and ordination, 1 Pet. 1.20. Who verily was foreordained before the foundation of the world, but was manifested in these last times.
1. He was made a Common person by the Divine appointment and ordination, 1 Pet. 1.20. Who verily was foreordained before the Foundation of the world, but was manifested in these last times.
Christ by the Fathers appointment and by his own voluntary undertaking becoming a debtor to the Law, stands obliged not only to perform the obedience which the Law requires,
christ by the Father's appointment and by his own voluntary undertaking becoming a debtor to the Law, Stands obliged not only to perform the Obedience which the Law requires,
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the other part of the assertion is, That Christ having taken upon him to be our Surety, makes himself liable to bear the punishment of the Law, that is that which I am now to speak to,
the other part of the assertion is, That christ having taken upon him to be our Surety, makes himself liable to bear the punishment of the Law, that is that which I am now to speak to,
and presented himself before the Tribunal of God, as being laden and burdened with the sins of all the Elect. The Scripture confirms this in that known Text, 2 Cor. 5.21. He hath made him to be sin for us.
and presented himself before the Tribunal of God, as being laden and burdened with the Sins of all the Elect. The Scripture confirms this in that known Text, 2 Cor. 5.21. He hath made him to be since for us.
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How is Christ made sin for us? Not as if so be there were any sin in Christ in a way of inhesion; for he was a Lamb without spot and without blemish: and the Text it self doth sufficiently explain it self as to this;
How is christ made since for us? Not as if so be there were any since in christ in a Way of inhesion; for he was a Lamb without spot and without blemish: and the Text it self does sufficiently explain it self as to this;
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hence is it said, That he bare our iniquities, Isa. 53. and in this sense that expression of Luther is to be understood, That Christ was the greatest of Sinners:
hence is it said, That he bore our iniquities, Isaiah 53. and in this sense that expression of Luther is to be understood, That christ was the greatest of Sinners:
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Christ therefore took upon him the guilt of our sins in a way of imputation, as our sins were imputed to him and stood charged upon him. 2. The second Particular is:
christ Therefore took upon him the guilt of our Sins in a Way of imputation, as our Sins were imputed to him and stood charged upon him. 2. The second Particular is:
and in other respects he may be said to suffer tantundem, that which was equivalent. It was not necessary that Christ should undergo all the circumstances and adjuncts of punishment that the Damned undergo;
and in other respects he may be said to suffer Tantundem, that which was equivalent. It was not necessary that christ should undergo all the Circumstances and adjuncts of punishment that the Damned undergo;
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To speak a little to those three adjuncts, that I named, of the punishment of the Damned which Christ did not suffer, I will shew first how Christ was exempted from those adjuncts of the punishment,
To speak a little to those three adjuncts, that I nam, of the punishment of the Damned which christ did not suffer, I will show First how christ was exempted from those adjuncts of the punishment,
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It was not necessary that Christ should suffer that, because the dignity of Christs Person was such, that it was possible for him to satisfie the Justice of God,
It was not necessary that christ should suffer that, Because the dignity of Christ Person was such, that it was possible for him to satisfy the justice of God,
because they cannot suffer enough at once to satisfie Divine Justice; therefore what is wanting in a present suffering, must be made up by duration and continuance: but now it was not thus with Christ, Christ was able to satisfie the Justice of God at once;
Because they cannot suffer enough At once to satisfy Divine justice; Therefore what is wanting in a present suffering, must be made up by duration and Continuance: but now it was not thus with christ, christ was able to satisfy the justice of God At once;
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therefore it is said, That by one offering he hath for ever perfected them that are sanctified, Heb. 10.14. What was wanting in the length and duration of Christs suffering, was made up two ways.
Therefore it is said, That by one offering he hath for ever perfected them that Are sanctified, Hebrew 10.14. What was wanting in the length and duration of Christ suffering, was made up two ways.
and gave that flesh for the life of the world, Joh. 6.51. therefore it was not necessary that Christ should undergo that adjunct, the Eternity of punishment,
and gave that Flesh for the life of the world, John 6.51. Therefore it was not necessary that christ should undergo that adjunct, the Eternity of punishment,
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As hope in the godly after the last Judgment shall cease, because hope shall then be swallowed up in fruition; so they suppose that despair shall cease in the wicked,
As hope in the godly After the last Judgement shall cease, Because hope shall then be swallowed up in fruition; so they suppose that despair shall cease in the wicked,
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This I am sure of, that the Damned know that they are miserable, and they know that this misery shall continue always, they know that it shall not be otherwise with them than now it is,
This I am sure of, that the Damned know that they Are miserable, and they know that this misery shall continue always, they know that it shall not be otherwise with them than now it is,
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and thy conception, in sorrow shalt thou bring forth children, Gen. 3.16. To the man he saith, Cursed be the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life, Gen. 3.17. Here we see sin brought in sorrow and suffering, so also sin brought in death, Gen. 2. In the day thou eatest thou shalt surely dye. Rom. 5.12. Wherefore as by one man sin entred into the world, and death by sin.
and thy conception, in sorrow shalt thou bring forth children, Gen. 3.16. To the man he Says, Cursed be the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life, Gen. 3.17. Here we see sin brought in sorrow and suffering, so also sin brought in death, Gen. 2. In the day thou Eatest thou shalt surely die. Rom. 5.12. Wherefore as by one man since entered into the world, and death by since.
yet he needed not, unless he had pleased, to have subjected himself unto suffering and unto death. For Christ assuming our nature without sin, was in respect of the innocency of his Humanity,
yet he needed not, unless he had pleased, to have subjected himself unto suffering and unto death. For christ assuming our nature without since, was in respect of the innocency of his Humanity,
Hence also is it said, He was tempted in all points like unto us, sin only excepted, Heb. 4.15. Christ was exposed to all manner of sufferings and temptations whatsoever excepting sin.
Hence also is it said, He was tempted in all points like unto us, sin only excepted, Hebrew 4.15. christ was exposed to all manner of sufferings and temptations whatsoever excepting since.
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The flesh of Christ, as it was united to the second Person in Trinity, who was God, had been immortal, had he not voluntarily subjected himself to death for our sakes;
The Flesh of christ, as it was united to the second Person in Trinity, who was God, had been immortal, had he not voluntarily subjected himself to death for our sakes;
but that being part of the Curse, that man should become mortal and subject to death by reason of sin, Christ was willing to subject himself to that part of the Curse:
but that being part of the Curse, that man should become Mortal and Subject to death by reason of since, christ was willing to Subject himself to that part of the Curse:
there is nothing that men fear more than death. The Apostle tells us, That men through fear of death are all their life-time subject to bondage, Heb. 2. When man by sin was brought into a mortal state, he was always in fear and expectation of death.
there is nothing that men Fear more than death. The Apostle tells us, That men through Fear of death Are all their lifetime Subject to bondage, Hebrew 2. When man by since was brought into a Mortal state, he was always in Fear and expectation of death.
so man having sinned, he had the matter of death in him, he had that in him, which would certainly and infallibly bring him unto death, man having sinned brought himself into a mortal state:
so man having sinned, he had the matter of death in him, he had that in him, which would Certainly and infallibly bring him unto death, man having sinned brought himself into a Mortal state:
therefore the Lord Jesus Christ our Surety, that he might deliver us from this part of the Curse, put himself into a state of mortality, makes himself liable to death.
Therefore the Lord jesus christ our Surety, that he might deliver us from this part of the Curse, put himself into a state of mortality, makes himself liable to death.
but it being a part of the Curse, that we s••uld be subject to suffering and death, the Divinity did so far suspend it self, that Christ might become passible and mortal;
but it being a part of the Curse, that we s••uld be Subject to suffering and death, the Divinity did so Far suspend it self, that christ might become passable and Mortal;
therefore Christ who was immortal in himself, made himself mortal for our sakes. In Rom. 8.2. we read of the Law of sin and of death. The Law of sin is, as Austin observes, that whosoever sins shall dye, Lex peccati ut quicun { que } peccârit moriatur. August.
Therefore christ who was immortal in himself, made himself Mortal for our sakes. In Rom. 8.2. we read of the Law of sin and of death. The Law of since is, as Austin observes, that whosoever Sins shall die, Lex peccati ut quicun { que } peccârit moriatur. August.
Therefore man being subjected to a state of mortality by the Curse, Christ underwent this Curse for us, Heb. 2.14. That through death he might destroy him that had the power of death, that is, the devil.
Therefore man being subjected to a state of mortality by the Curse, christ underwent this Curse for us, Hebrew 2.14. That through death he might destroy him that had the power of death, that is, the Devil.
but that he who in some respect was the Creditor, and had the debt owing to him, should yet in another respect, and in a wonderful way of dispensation become the Surety, and pay the debt for us.
but that he who in Some respect was the Creditor, and had the debt owing to him, should yet in Another respect, and in a wondered Way of Dispensation become the Surety, and pay the debt for us.
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Consider Christ as God, sin was an offence against him as well as against the other Persons of the Trinity, and Christ might have demanded and exacted punishment from men;
Consider christ as God, since was an offence against him as well as against the other Persons of the Trinity, and christ might have demanded and exacted punishment from men;
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What if I should be put to lye under the wrath of God? What if the torments of the Damned should be inflicted upon me? Holy Souls themselves have had some sips and tastes of Divine wrath.
What if I should be put to lie under the wrath of God? What if the torments of the Damned should be inflicted upon me? Holy Souls themselves have had Some sips and tastes of Divine wrath.
If thou be a true Believer, if thou hast closed with Christ by faith, thou hast already suffered punishment in Christ thy Head, thou hast after a sort satisfied Divine Justice,
If thou be a true Believer, if thou hast closed with christ by faith, thou hast already suffered punishment in christ thy Head, thou hast After a sort satisfied Divine justice,
and born the torments of Hell in Christ thy Head. Paul said, I am crucified with Christ, Gal. 2.20. I am crucified together with Christ, concrucified. When Christ was crucified, we were crucified together with him.
and born the torments of Hell in christ thy Head. Paul said, I am Crucified with christ, Gal. 2.20. I am Crucified together with christ, Concrucified. When christ was Crucified, we were Crucified together with him.
if thou hast already suffered the wrath of God and the torments of Hell in Christ thy Head, it is to be hoped thou shalt not be put to suffer it in thy own person.
if thou hast already suffered the wrath of God and the torments of Hell in christ thy Head, it is to be hoped thou shalt not be put to suffer it in thy own person.
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for as much as unless we can obtain an interest in Christ as our Surety, to satisfie the Law and Divine Justice for us, we are liable to bear the punishment which our sins deserve,
for as much as unless we can obtain an Interest in christ as our Surety, to satisfy the Law and Divine justice for us, we Are liable to bear the punishment which our Sins deserve,
1. Our Lord Jesus Christ, that he might bear the punishment of our sins, underwent all manner of sufferings in his body for us, he suffered hunger, thirst, weariness, pain, grief, and the like, Isa. 53.4. He hath born our grief, and carried our sorrows:
1. Our Lord jesus christ, that he might bear the punishment of our Sins, underwent all manner of sufferings in his body for us, he suffered hunger, thirst, weariness, pain, grief, and the like, Isaiah 53.4. He hath born our grief, and carried our sorrows:
It was part of the Curse pronounced upon •lam after his Fall, Cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life, thorns also and thistles shall it bring forth to thee, Gen. 3.17, 18. By these expressions, Learned men observe, That all the miseries and calamities of this life are set forth;
It was part of the Curse pronounced upon •lam After his Fallen, Cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life, thorns also and thistles shall it bring forth to thee, Gen. 3.17, 18. By these expressions, Learned men observe, That all the misery's and calamities of this life Are Set forth;
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this was part of the Curse, that man should be subject to all the miseries of this life, the miseries that we all feel and experiment, such as hunger, weariness, pain, and the like.
this was part of the Curse, that man should be Subject to all the misery's of this life, the misery's that we all feel and experiment, such as hunger, weariness, pain, and the like.
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Hence was it, that he was arraigned and condemned as a Malefactor by an earthly Judge: hence it came to pass, that he was buffeted, reviled, spit upon, crowned with thorns, mocked, derided, crucified between two thieves, all which circumstances were matter of great reproach and contempt,
Hence was it, that he was arraigned and condemned as a Malefactor by an earthly Judge: hence it Come to pass, that he was buffeted, reviled, spit upon, crowned with thorns, mocked, derided, Crucified between two thieves, all which Circumstances were matter of great reproach and contempt,
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and all this our Saviour bare as the punishment of our sins, and we cannot have a just and due contemplation of the sufferings of Christ, what they are in themselves,
and all this our Saviour bore as the punishment of our Sins, and we cannot have a just and due contemplation of the sufferings of christ, what they Are in themselves,
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We read in the History of the Gospel what shame and contempt was poured on our Saviour, in his being buffeted, spit upon, derided, mocked, and crowned with thorns;
We read in the History of the Gospel what shame and contempt was poured on our Saviour, in his being buffeted, spit upon, derided, mocked, and crowned with thorns;
Hence is it, that when the punishment of the wicked is described at the last Day, it is described by this, Some shall rise to shame and everlasting contempt, Dan. 12.2. so that shame and everlasting contempt is part of the punishment that is due to sin.
Hence is it, that when the punishment of the wicked is described At the last Day, it is described by this, some shall rise to shame and everlasting contempt, Dan. 12.2. so that shame and everlasting contempt is part of the punishment that is due to since.
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Hence are those expressions, Isa. 50.6. That he gave his back to the smiters, and his cheeks to them that plucked off the hair, he hid not his face from shame and spitting.
Hence Are those expressions, Isaiah 50.6. That he gave his back to the smiters, and his cheeks to them that plucked off the hair, he hid not his face from shame and spitting.
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yea, our Saviours sufferings in his Soul were his greatest sufferings. Though the sufferings of his body were great, yet the sufferings of his Soul were by far the greatest sufferings, Joh. 12.27. Now is my soul troubled. Mat. 26.28. My soul is exceeding sorrowful.
yea, our Saviors sufferings in his Soul were his greatest sufferings. Though the sufferings of his body were great, yet the sufferings of his Soul were by Far the greatest sufferings, John 12.27. Now is my soul troubled. Mathew 26.28. My soul is exceeding sorrowful.
But the Scripture is clear in this, That Christ suffered in his Soul as well as in his body; and it was most necessary, that Christ, who was our Surety, should suffer in his Soul as well as in his body:
But the Scripture is clear in this, That christ suffered in his Soul as well as in his body; and it was most necessary, that christ, who was our Surety, should suffer in his Soul as well as in his body:
sin first began in the soul; and therefore it was meet, that Christ should primarily and principally suffer in his Soul that punishment that was due to us for our sins.
sin First began in the soul; and Therefore it was meet, that christ should primarily and principally suffer in his Soul that punishment that was due to us for our Sins.
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Thence, saith he, it follows, that his body was constituted and appointed as a Surety for our body, his Soul was constituted a Surety for our souls: so that Christ was to suffer that punishment in his Soul, that we were to suffer in our souls, and Christ was to undergo that punishment in his body, that we were to suffer in our bodies; and if we should suppose, that our Saviour had not suffered that in his Soul which we should have suffered,
Thence, Says he, it follows, that his body was constituted and appointed as a Surety for our body, his Soul was constituted a Surety for our Souls: so that christ was to suffer that punishment in his Soul, that we were to suffer in our Souls, and christ was to undergo that punishment in his body, that we were to suffer in our bodies; and if we should suppose, that our Saviour had not suffered that in his Soul which we should have suffered,
but only hath suffered such grief as belongs to the sensitive part, then it would follow, that the Soul or Spirit that is in us, is not yet redeemed; for what Christ hath not born for us, doth remain still for us to suffer and to be undergone.
but only hath suffered such grief as belongs to the sensitive part, then it would follow, that the Soul or Spirit that is in us, is not yet redeemed; for what christ hath not born for us, does remain still for us to suffer and to be undergone.
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If therefore Christ suffered nothing in his Soul of what the Law of God and Divine Justice would inflict upon our spirits and souls as the punishment of sin, it remains still to be undergone by us.
If Therefore christ suffered nothing in his Soul of what the Law of God and Divine justice would inflict upon our spirits and Souls as the punishment of since, it remains still to be undergone by us.
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But much more sweet and comfortable is that speech of Ambrose: My mind or spirit is crucified in Christ, the meaning of which I take to be, That the punishment which was due to my mind or spirit is laid upon Christ,
But much more sweet and comfortable is that speech of Ambrose: My mind or Spirit is Crucified in christ, the meaning of which I take to be, That the punishment which was due to my mind or Spirit is laid upon christ,
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and to put him to grief, vers. 10. Christ was stricken of God, immediately stricken in his Soul, Psal. 69.26. They persecute him whom thou hast smitten. Mat. 26.31. I will smite the shepherd.
and to put him to grief, vers. 10. christ was stricken of God, immediately stricken in his Soul, Psalm 69.26. They persecute him whom thou hast smitten. Mathew 26.31. I will smite the shepherd.
The guilt, saith he, of all our sins, wickednesses, and most hainous offences, which from the beginning of the world to the end of it have been committed by any of the Elect, all these were imputed to one Christ, altogether, and all at once;
The guilt, Says he, of all our Sins, Wickednesses, and most heinous offences, which from the beginning of the world to the end of it have been committed by any of the Elect, all these were imputed to one christ, altogether, and all At once;
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as if so be those very sins had in some sort been his own sins. Now, saith he, whenas we see the most profligate and impure sinners, lyars, thieves, adulterers,
as if so be those very Sins had in Some sort been his own Sins. Now, Says he, whenas we see the most profligate and impure Sinners, liars, thieves, Adulterers,
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with how great a grief and passion of mind, with how great a darkening of that sanctity and glory that was in our Saviour, must we suppose that Christ did take upon his shoulders this most noisom dunghil of all our sins,
with how great a grief and passion of mind, with how great a darkening of that sanctity and glory that was in our Saviour, must we suppose that christ did take upon his shoulders this most noisome dunghill of all our Sins,
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hence is it said, That he tasted death for everyman, Heb. 2.9. Nothing less than death could satisfie the Law, the sentence of the Law was, That the soul that sins shall dye;
hence is it said, That he tasted death for everyman, Hebrew 2.9. Nothing less than death could satisfy the Law, the sentence of the Law was, That the soul that Sins shall die;
Some of the Papists tell us, That such was the dignity of Christs person, that the least drop of his Blood, the least tear, the least sigh of his heart would have been sufficient to redeem us.
some of the Papists tell us, That such was the dignity of Christ person, that the least drop of his Blood, the least tear, the least sighs of his heart would have been sufficient to Redeem us.
To what purpose then were all the rest of Christs sufferings, his temptations, his grief, his reproaches, and all that which he underwent both in his life and death? If one drop of Christs blood had been sufficient to redeem us,
To what purpose then were all the rest of Christ sufferings, his temptations, his grief, his Reproaches, and all that which he underwent both in his life and death? If one drop of Christ blood had been sufficient to Redeem us,
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therefore death being threatned by the Law, nothing less than death would satisfie Divine Justice. The Apostle tells us in the Epistle to the Hebrews, That under the Law, without shedding of blood there was no remission; the sacrifice must be killed and slain before there could be remission of sins.
Therefore death being threatened by the Law, nothing less than death would satisfy Divine justice. The Apostle tells us in the Epistle to the Hebrews, That under the Law, without shedding of blood there was no remission; the sacrifice must be killed and slave before there could be remission of Sins.
If Christs person had not been of that dignity and worth, it could not have been supposed, that the death and suffering of one person would have sufficed for the Redemption of so many. It is well observed by one of the Ancients:
If Christ person had not been of that dignity and worth, it could not have been supposed, that the death and suffering of one person would have sufficed for the Redemption of so many. It is well observed by one of the Ancients:
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If Christ had not been God, how could he alone have been sufficient to have been a price for our Redemption? Therefore there is that advantage which ariseth from the dignity of Christs person, that the excellency of his person is such, he being an infinite person, that he is able to make satisfaction for all.
If christ had not been God, how could he alone have been sufficient to have been a price for our Redemption? Therefore there is that advantage which arises from the dignity of Christ person, that the excellency of his person is such, he being an infinite person, that he is able to make satisfaction for all.
2. The dignity of Christs person made the death of Christ to be meritorious; for what may we not suppose, that so great a Person, who was of equal Majesty and Glory with the Father, should not merit at the hand of his Father?
2. The dignity of Christ person made the death of christ to be meritorious; for what may we not suppose, that so great a Person, who was of equal Majesty and Glory with the Father, should not merit At the hand of his Father?
3. The dignity of Christs person was available as to this, That some circumstances of punishment, which were not fit for him to undergo, Christ undergoing that which was equivalent, might be omitted;
3. The dignity of Christ person was available as to this, That Some Circumstances of punishment, which were not fit for him to undergo, christ undergoing that which was equivalent, might be omitted;
as one circumstance which Divines mention is this, namely, That the torments of Hell, which were to be suffered and undergone by us in the next life, were suffered and undergone by Christ in this life.
as one circumstance which Divines mention is this, namely, That the torments of Hell, which were to be suffered and undergone by us in the next life, were suffered and undergone by christ in this life.
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yet notwithstanding this dignity of Christs person, he that was to be our Surety was to undergo the substance of that punishment that we were to undergo.
yet notwithstanding this dignity of Christ person, he that was to be our Surety was to undergo the substance of that punishment that we were to undergo.
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5. Christ did not only undergo natural death, but he also tasted of supernatural death, and so by consequence suffered the pains and torments of Hell for us.
5. christ did not only undergo natural death, but he also tasted of supernatural death, and so by consequence suffered the pains and torments of Hell for us.
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or as it may be rendred, In dying thou shalt dye, that is, thou shalt dye doubly, thou shalt dye a twofold death, thou shalt dye naturally, and thou shalt dye spiritually, thou shalt dye a natural death, in having thy soul separated from thy body, and thou shalt dye a spiritual death, in having thy soul separated from me.
or as it may be rendered, In dying thou shalt die, that is, thou shalt die doubly, thou shalt die a twofold death, thou shalt die naturally, and thou shalt die spiritually, thou shalt die a natural death, in having thy soul separated from thy body, and thou shalt die a spiritual death, in having thy soul separated from me.
Therefore, saith he, it was said to Adam, In dying thou shalt dye, or as it is rendred, Thou shalt dye the death, and not simply, Thou shalt dye, because the death here spoken of concerns both soul and body. Now then as Adam, and we in him, became subject to a double death, one of the body, the other of the soul:
Therefore, Says he, it was said to Adam, In dying thou shalt die, or as it is rendered, Thou shalt die the death, and not simply, Thou shalt die, Because the death Here spoken of concerns both soul and body. Now then as Adam, and we in him, became Subject to a double death, one of the body, the other of the soul:
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2. To a supernatural and spiritual death, the separation of his soul for a time from the comfort of Gods presence. Hence is it that we read, that our Saviour did not only suffer death in the Singular number,
2. To a supernatural and spiritual death, the separation of his soul for a time from the Comfort of God's presence. Hence is it that we read, that our Saviour did not only suffer death in the Singular number,
but he underwent deaths in the Plural number, as if it were intimated, that there was a double death that he suffered, Isa. 53.9. He made his grave with the wicked and with the rich in his death, in the Hebrew it is in his deaths in the Plural number;
but he underwent death's in the Plural number, as if it were intimated, that there was a double death that he suffered, Isaiah 53.9. He made his grave with the wicked and with the rich in his death, in the Hebrew it is in his death's in the Plural number;
yea, there is a judicious Divine that saith expresly, he is perswaded, that both kind of deaths, natural and supernatural, are intimated by that expression,
yea, there is a judicious Divine that Says expressly, he is persuaded, that both kind of death's, natural and supernatural, Are intimated by that expression,
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when it is said, He made his grave with the rich in his deaths. Our Saviour underwent therefore a double death, a natural death and a supernatural death.
when it is said, He made his grave with the rich in his death's. Our Saviour underwent Therefore a double death, a natural death and a supernatural death.
It is true, this is part of the punishment of sin in us, namely, that our wills are turned aside from God, Adam voluntarily deserting of God, this is now part of the punishment that is come upon him, that he is now left to himself, and thereupon there is an aversion of his will from God,
It is true, this is part of the punishment of since in us, namely, that our wills Are turned aside from God, Adam voluntarily deserting of God, this is now part of the punishment that is come upon him, that he is now left to himself, and thereupon there is an aversion of his will from God,
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and this is that which we call spiritual Death, when the will declines and turns from God, the chief Good. But this kind of death could not be in our Saviour,
and this is that which we call spiritual Death, when the will declines and turns from God, the chief Good. But this kind of death could not be in our Saviour,
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Now Christ so bears the punishment of our sins, as that he himself is still without all sin in a way of inhesion. Christ hath the guilt of our sins laid upon him by way of imputation,
Now christ so bears the punishment of our Sins, as that he himself is still without all since in a Way of inhesion. christ hath the guilt of our Sins laid upon him by Way of imputation,
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when the soul is deprived of the comfort of Gods love and presence. Now this our Saviour did undergo, he was deprived of the comfort of his Fathers love and presence for a time,
when the soul is deprived of the Comfort of God's love and presence. Now this our Saviour did undergo, he was deprived of the Comfort of his Father's love and presence for a time,
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as we shall shew more hereafter. Psal. 88.14. Lord, why castest thou off my soul? why hidest thou thy face from me? This is spoken in the letter in the person of Heman; but Learned men conceive, that Christs sufferings are here represented to us under these expressions:
as we shall show more hereafter. Psalm 88.14. Lord, why Chastest thou off my soul? why hidest thou thy face from me? This is spoken in the Letter in the person of Heman; but Learned men conceive, that Christ sufferings Are Here represented to us under these expressions:
6. The sixth Particular which follows upon this is, That our Saviour tasting of supernatural death for us, he did in so doing undergo the very pains of Hell for us.
6. The sixth Particular which follows upon this is, That our Saviour tasting of supernatural death for us, he did in so doing undergo the very pains of Hell for us.
and what were these sorrows? Those which he had in the Garden, when he was in his Agony, and when he sweat drops of blood, and those which he had upon the Cross,
and what were these sorrows? Those which he had in the Garden, when he was in his Agony, and when he sweat drops of blood, and those which he had upon the Cross,
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and therefore the vulgar Latin renders it, the pains of hell, because in these sorrows our Saviour did not only taste of the sorrows of natural death, but he also tasted of the sorrows of supernatural death, that is, of the pains of Hell.
and Therefore the Vulgar Latin renders it, the pains of hell, Because in these sorrows our Saviour did not only taste of the sorrows of natural death, but he also tasted of the sorrows of supernatural death, that is, of the pains of Hell.
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Hence is it, as Learned men have observed, That the sufferings of Christ, and those great sorrows that he underwent, are set forth in such a variety and multitude of expressions in the Scripture, that sometimes they are set forth by the grave, by darkness, sometimes by the land of oblivion, sometimes they are called wounding, killing; sometimes they are set forth by his being forsaken, forsaken of his friends, of his kindred, yea of God himself:
Hence is it, as Learned men have observed, That the sufferings of christ, and those great sorrows that he underwent, Are Set forth in such a variety and multitude of expressions in the Scripture, that sometime they Are Set forth by the grave, by darkness, sometime by the land of oblivion, sometime they Are called wounding, killing; sometime they Are Set forth by his being forsaken, forsaken of his Friends, of his kindred, yea of God himself:
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all which, and many more which the Scripture is full of, sets forth those most perfect, consummate, and compleat sorrows and pains which our Saviour did suffer and undergo for our sake.
all which, and many more which the Scripture is full of, sets forth those most perfect, consummate, and complete sorrows and pains which our Saviour did suffer and undergo for our sake.
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In Psal. 22. which is certainly a Prophecy of Christ, and a description of his sufferings, we have these sufferings notably set forth, in vers. 1. My God, my God,
In Psalm 22. which is Certainly a Prophecy of christ, and a description of his sufferings, we have these sufferings notably Set forth, in vers. 1. My God, my God,
why hast thou forsaken me? and vers. 14. I am poured out like water, all my bones are out of joynt, my heart is like wax, it is melted in the midst of my bowels, my strength is dryed up like a potsherd,
why hast thou forsaken me? and vers. 14. I am poured out like water, all my bones Are out of joint, my heart is like wax, it is melted in the midst of my bowels, my strength is dried up like a potsherd,
He that thinks this is spoken of some ordinary sufferings, which are common to other men, must needs have a very slender consideration of these things, certainly they are more than common ordinary sorrows that drew such expressions from our Saviour, in whose person here the Psalmist speaks:
He that thinks this is spoken of Some ordinary sufferings, which Are Common to other men, must needs have a very slender consideration of these things, Certainly they Are more than Common ordinary sorrows that drew such expressions from our Saviour, in whose person Here the Psalmist speaks:
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Now that I may unfold a little more particularly and distinctly how it was that Christ suffered the pains and torments of Hell for us, I must do it in some particular Propositions,
Now that I may unfold a little more particularly and distinctly how it was that christ suffered the pains and torments of Hell for us, I must do it in Some particular Propositions,
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2. That we might admire the love of Christ so much the more, that he should suffer such pains and torments for us, that we might be delivered from them.
2. That we might admire the love of christ so much the more, that he should suffer such pains and torments for us, that we might be Delivered from them.
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The first word properly signifies to be struck with fear, or to be astonished with fear, our Saviour was as a person astonished: this is the proper import of the word.
The First word properly signifies to be struck with Fear, or to be astonished with Fear, our Saviour was as a person astonished: this is the proper import of the word.
This amazement, as we express it, was such a passion as was stirred up in our Saviour, by which (from the sudden commotion of all the faculties of his Soul) he was as a person astonished, all over in a fear, astonished at the greatness of the things he had to suffer:
This amazement, as we express it, was such a passion as was stirred up in our Saviour, by which (from the sudden commotion of all the faculties of his Soul) he was as a person astonished, all over in a Fear, astonished At the greatness of the things he had to suffer:
for it is possible, that the mind by some sudden and vehement commotion from some terrible object, may be so occupied and taken up, that there may not be the free exercise of the thoughts for the present, and yet this without sin:
for it is possible, that the mind by Some sudden and vehement commotion from Some terrible Object, may be so occupied and taken up, that there may not be the free exercise of the thoughts for the present, and yet this without since:
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and that he saw coming upon him, all the faculties of his Soul were moved and stirred in him at the torrent of Divine wrath that he saw ready to break in upon him.
and that he saw coming upon him, all the faculties of his Soul were moved and stirred in him At the torrent of Divine wrath that he saw ready to break in upon him.
This word is well rendred by our Translators, very heavy; for I find that Phavorinus renders the Substantive, NONLATINALPHABET. Phavorinus. sadness of soul, He began to be amazed, and very sad.
This word is well rendered by our Translators, very heavy; for I find that Phavorinus renders the Substantive,. Phavorinus. sadness of soul, He began to be amazed, and very sad.
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than those great sorrows and sufferings of our Saviour, that God should cast so innocent a person as Christ was in himself, meerly because he was our Surety, and took upon him the guilt of our sins, into such great sorrows and inexpressible dolors both in soul and body, this shews what an infinite evil sin is,
than those great sorrows and sufferings of our Saviour, that God should cast so innocent a person as christ was in himself, merely Because he was our Surety, and took upon him the guilt of our Sins, into such great sorrows and inexpressible dolors both in soul and body, this shows what an infinite evil since is,
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consider what grief, what anguish, what trouble and perplexity of soul he underwent, and then we shall see that God doth not look upon sin as such a slight and trivial thing whatever we may do.
Consider what grief, what anguish, what trouble and perplexity of soul he underwent, and then we shall see that God does not look upon since as such a slight and trivial thing whatever we may do.
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and who never offended him, to so much ignominy, to so much contempt and shame, to so much pain, grief, and sorrow, had he not hated sin infinitely, had not his soul been infinitely set against it? O when we find our hearts begin to play and dally with sin, it is good for us to soak our hearts in the meditation of Christs sufferings, to take a turn at the Cross of Christ,
and who never offended him, to so much ignominy, to so much contempt and shame, to so much pain, grief, and sorrow, had he not hated since infinitely, had not his soul been infinitely Set against it? O when we find our hearts begin to play and dally with since, it is good for us to soak our hearts in the meditation of Christ sufferings, to take a turn At the Cross of christ,
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2. Such as are guilty of negative unbelief, such who do not believe on Christ, who do not close with him, who do not embrace him by a lively faith, all such have no part in Christ and in his sufferings;
2. Such as Are guilty of negative unbelief, such who do not believe on christ, who do not close with him, who do not embrace him by a lively faith, all such have no part in christ and in his sufferings;
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therefore it necessarily follows, that that which Christ hath not suffered for them, remains still to be suffered by them in their own persons, Joh. 3. ult. He that believeth not on the Son shall not see life,
Therefore it necessarily follows, that that which christ hath not suffered for them, remains still to be suffered by them in their own Persons, John 3. ult. He that Believeth not on the Son shall not see life,
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Canst thou bear the terrour of the first death, when the sting of it is not taken away? Or canst thou bear the fear of supernatural death, to have thy soul separated from God for ever? If thou hast not a part in Christ and in his death, thou art liable to both these, to the terrours of natural death,
Canst thou bear the terror of the First death, when the sting of it is not taken away? Or Canst thou bear the Fear of supernatural death, to have thy soul separated from God for ever? If thou hast not a part in christ and in his death, thou art liable to both these, to the terrors of natural death,
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2. I shall shew how it was that he suffered grief, because these are the two things which the Evangelist insists upon in the Text formerly mentioned, Mark 14.33. 1. Our Saviour was afflicted with sore fear, yea he was even overwhelmed and oppressed by fear, yet without sin:
2. I shall show how it was that he suffered grief, Because these Are the two things which the Evangelist insists upon in the Text formerly mentioned, Mark 14.33. 1. Our Saviour was afflicted with soar Fear, yea he was even overwhelmed and oppressed by Fear, yet without since:
many of the Martyrs, by the Grace they had received, were much carried above the fear of a corporal death; much more may we suppose, that the perfect and consummate Grace that was in the heart of our Saviour, would have carried him above the fear of a natural death:
many of the Martyrs, by the Grace they had received, were much carried above the Fear of a corporal death; much more may we suppose, that the perfect and consummate Grace that was in the heart of our Saviour, would have carried him above the Fear of a natural death:
lest it should be swallowed up of an angry God, who did exact as much as rigid justice ought or could require from so great a person who was the Surety or Ʋndertaker.
lest it should be swallowed up of an angry God, who did exact as much as rigid Justice ought or could require from so great a person who was the Surety or Ʋndertaker.
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when the wrath of God, which was due for the sins of all the Elect, was like to come upon him at once? Well therefore might he be afraid. If it be possible for Satan to aggravate and blow up the guilt of a little sin (as we would account it) in the eye of a mans conscience,
when the wrath of God, which was due for the Sins of all the Elect, was like to come upon him At once? Well Therefore might he be afraid. If it be possible for Satan to aggravate and blow up the guilt of a little since (as we would account it) in the eye of a men conscience,
when the sins of all the Elect, the most great, horrid, and hainous sins, as well as the least, were bound upon him by the omnipotent hand of God his Father,
when the Sins of all the Elect, the most great, horrid, and heinous Sins, as well as the least, were bound upon him by the omnipotent hand of God his Father,
yet without sin, having the most terrible object that ever was, set before him, and that which would have been too great for him to bear, had he been but meer man, and that is the wrath of the great God due to the sins of all the Elect,
yet without since, having the most terrible Object that ever was, Set before him, and that which would have been too great for him to bear, had he been but mere man, and that is the wrath of the great God due to the Sins of all the Elect,
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2. Our Saviour was oppressed with grief and sorrow as well as fear. Fear is such a passion as ariseth from some imminent or impending evil, grief is a passion that ariseth from some present or inflicted evil. Fear is the expectation of some suture evil, grief is that which ariseth from the sense of some present evil.
2. Our Saviour was oppressed with grief and sorrow as well as Fear. fear is such a passion as arises from Some imminent or impending evil, grief is a passion that arises from Some present or inflicted evil. fear is the expectation of Some suture evil, grief is that which arises from the sense of Some present evil.
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The Criticks in the Greek Tongue render it by other words, which signifie to be in an agony, to be very much grieved. Our Saviour was in an agony of sorrow, oppressed and overwhelmed with sorrow; and therefore it follows in the next words, He began to be grieved,
The Critics in the Greek Tongue render it by other words, which signify to be in an agony, to be very much grieved. Our Saviour was in an agony of sorrow, oppressed and overwhelmed with sorrow; and Therefore it follows in the next words, He began to be grieved,
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I say, our Saviour seeks a vent for his sorrow, by acquainting his Disciples how great his sorrow was, he saith to them, My soul is exceeding sorrowful.
I say, our Saviour seeks a vent for his sorrow, by acquainting his Disciples how great his sorrow was, he Says to them, My soul is exceeding sorrowful.
My soul is sorrowful on every side, so the word properly signifies, my soul is environed or compassed about with sorrow, sorrow and grief possess me all over.
My soul is sorrowful on every side, so the word properly signifies, my soul is environed or compassed about with sorrow, sorrow and grief possess me all over.
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So great was his grief and sorrow before he came to the Cross, and the sufferings that he underwent there, that the greatness of his grief and sorrow had almost brought him to death before-hand;
So great was his grief and sorrow before he Come to the Cross, and the sufferings that he underwent there, that the greatness of his grief and sorrow had almost brought him to death beforehand;
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yea, we may well suppose, that had not our Saviour had the power of the Divinity to support him, the strength of his sorrows in the Garden, before he came to the Cross, might have taken away his natural life. He saith, his soul was heavy to the very death.
yea, we may well suppose, that had not our Saviour had the power of the Divinity to support him, the strength of his sorrows in the Garden, before he Come to the Cross, might have taken away his natural life. He Says, his soul was heavy to the very death.
We see how many are killed with grief, when grief and sorrow rises to a great height, many have had their natural spirits suppressed, and dyed away under it.
We see how many Are killed with grief, when grief and sorrow rises to a great height, many have had their natural spirits suppressed, and died away under it.
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Now our Saviours sorrows did far exceed the sorrows of all other men: yea, if all mens sorrows were put together, our Saviours sorrows exceeded them all;
Now our Saviors sorrows did Far exceed the sorrows of all other men: yea, if all men's sorrows were put together, our Saviors sorrows exceeded them all;
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but having other things to suffer upon the Cross, besides those things he suffered in the Garden, he was not sorrowful unto death absolutely, that is, not sorrowful so as to dye in and by those sorrows;
but having other things to suffer upon the Cross, beside those things he suffered in the Garden, he was not sorrowful unto death absolutely, that is, not sorrowful so as to die in and by those sorrows;
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Thus I have shewed how our Saviour suffered a great deal of anxiety and perplexity in his mind in respect of fear, in respect of grief; but this is only in general.
Thus I have showed how our Saviour suffered a great deal of anxiety and perplexity in his mind in respect of Fear, in respect of grief; but this is only in general.
Now I shall shew how the great sorrows our Saviour underwent did arise from the conflict he had with Gods wrath in his soul, Mat. 26. Father, if it be possible, let this cup pass from me.
Now I shall show how the great sorrows our Saviour underwent did arise from the conflict he had with God's wrath in his soul, Mathew 26. Father, if it be possible, let this cup pass from me.
It is a speech of Luther: The greatest temptation of all others, is that temptation by which God is set in direct opposition to a man, and appears contrary to him. Quâ Deus contrarius homini ponitur.
It is a speech of Luther: The greatest temptation of all Others, is that temptation by which God is Set in Direct opposition to a man, and appears contrary to him. Quâ Deus contrarius Homini ponitur.
Now by these expressions, indignation and wrath, tribulation and anguish, I conceive the Apostle doth not only intend the effects of Divine wrath, all the miseries that shall be laid upon the damned,
Now by these expressions, Indignation and wrath, tribulation and anguish, I conceive the Apostle does not only intend the effects of Divine wrath, all the misery's that shall be laid upon the damned,
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When our first Parents had sinned, God appeared to them as an angry God, in an angry manner: to Adam he saith, Hast thou eaten of the tree whereof I said thou shalt not eat? and to the Woman he said, What is this that thou hast done? Both these are expressions of anger.
When our First Parents had sinned, God appeared to them as an angry God, in an angry manner: to Adam he Says, Hast thou eaten of the tree whereof I said thou shalt not eat? and to the Woman he said, What is this that thou hast done? Both these Are expressions of anger.
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Christ, when he came to suffer for our sins, saw the Justice of God armed with revenge against us for our sins, he saw the Justice of God ready to take hold on him as our Surety, who had taken upon him the guilt of our sins.
christ, when he Come to suffer for our Sins, saw the justice of God armed with revenge against us for our Sins, he saw the justice of God ready to take hold on him as our Surety, who had taken upon him the guilt of our Sins.
and armed with the infinite power of Divine Justice to avenge the sins of men. This is the confession of an Adversary that opposes the Soul-sufferings of Christ.
and armed with the infinite power of Divine justice to avenge the Sins of men. This is the Confessi of an Adversary that opposes the soul-sufferings of christ.
Now they which do assert the Soul-sufferings of Christ do only add thus much more, That Christ did not only see Gods wrath that was due to us for our sins,
Now they which doe assert the soul-sufferings of christ do only add thus much more, That christ did not only see God's wrath that was due to us for our Sins,
and not bearing it, have expiated and taken away the guilt of our sins? The sense of Divine wrath was that which was due to us as the punishment of sin;
and not bearing it, have expiated and taken away the guilt of our Sins? The sense of Divine wrath was that which was due to us as the punishment of since;
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so much as a finite nature, supported by an infinite Person, could undergo. Hence is it, that we read of our Saviours being in an agony, Luk. 22.44. Being in an agony he prayed more earnestly, and his sweat was as it were great drops of blood, falling down to the ground.
so much as a finite nature, supported by an infinite Person, could undergo. Hence is it, that we read of our Saviors being in an agony, Luk. 22.44. Being in an agony he prayed more earnestly, and his sweat was as it were great drops of blood, falling down to the ground.
1. We have the Agony it self, Being in an agony. The Greek word NONLATINALPHABET, properly signifies that fear and terror that is apt to come upon such as are entring into battel, and going to fight for their lives.
1. We have the Agony it self, Being in an agony. The Greek word, properly signifies that Fear and terror that is apt to come upon such as Are entering into battle, and going to fight for their lives.
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Our Saviour was now about to conflict with Divine wrath, and this put him into this agony; for, to suppose that Christ should be in such an agony meerly from the fear of natural death, is a thought most unworthy of our Saviour,
Our Saviour was now about to conflict with Divine wrath, and this put him into this agony; for, to suppose that christ should be in such an agony merely from the Fear of natural death, is a Thought most unworthy of our Saviour,
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therefore it was not the fear of the pains of a natural death (far be it from us so to think) no it was the pains of supernatural death, the wrath of God he was now conflicting withal, that brought him to this agony and conflict. Now in every conflict there is some person or thing that doth oppose;
Therefore it was not the Fear of the pains of a natural death (Far be it from us so to think) no it was the pains of supernatural death, the wrath of God he was now conflicting withal, that brought him to this agony and conflict. Now in every conflict there is Some person or thing that does oppose;
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where there is nothing to oppose or struggle with, there can be no conflict; therefore when our Saviour was in an agony, we must suppose, that there was something that did oppose it self, something that he was to struggle with,
where there is nothing to oppose or struggle with, there can be no conflict; Therefore when our Saviour was in an agony, we must suppose, that there was something that did oppose it self, something that he was to struggle with,
he saw that God, as he was a just and a righteous God, so he was now about to avenge the sins of all the Elect upon him, who had undertaken to bear the punishment of them, this was the agony our Saviour was in,
he saw that God, as he was a just and a righteous God, so he was now about to avenge the Sins of all the Elect upon him, who had undertaken to bear the punishment of them, this was the agony our Saviour was in,
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namely, the fear of conflicting with the sense of Gods wrath, God opposing his Justice and setting it in battel-aray against the sons of men, in behalf of whom he was now to be a Surety,
namely, the Fear of conflicting with the sense of God's wrath, God opposing his justice and setting it in Battle array against the Sons of men, in behalf of whom he was now to be a Surety,
1. Consider his sweating blood, this was certainly preternatural; for when is it that we have heard of mens sweating of blood? and if any such thing hath ever been heard of, this is some rare accident,
1. Consider his sweating blood, this was Certainly preternatural; for when is it that we have herd of men's sweating of blood? and if any such thing hath ever been herd of, this is Some rare accident,
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O who can think of these things as he ought to do, and not be astonished with the consideration of the infinite evil that is in sin that cost our Saviour so dear? Hence also it was, that he needed the visible presence of an Angel to comfort him, Luk. 22.43. There appeared an Angel strengthening him.
O who can think of these things as he ought to do, and not be astonished with the consideration of the infinite evil that is in since that cost our Saviour so dear? Hence also it was, that he needed the visible presence of an Angel to Comfort him, Luk. 22.43. There appeared an Angel strengthening him.
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We read of many of the Martyrs, who had far less grace than our Saviour, that were carried through their sufferings with joy, without any such extraordinary help;
We read of many of the Martyrs, who had Far less grace than our Saviour, that were carried through their sufferings with joy, without any such extraordinary help;
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I answer, Consider, Christ in himself, as he was an innocent and a just person, consider him as he was the Son of God, so he was always beloved of God,
I answer, Consider, christ in himself, as he was an innocent and a just person, Consider him as he was the Son of God, so he was always Beloved of God,
But then consider him as a common Person, as our Surety and Ʋndertaker, as one that had voluntarily undertaken to bear the punishment that was due to us for our sins,
But then Consider him as a Common Person, as our Surety and Ʋndertaker, as one that had voluntarily undertaken to bear the punishment that was due to us for our Sins,
if he were amazed and astonished at it, if he complained, That he was poured out like water, That all his bones were out of joynt, That his heart was melted within him as wax, many such like expressions we have of him, Psal. 22.13, 14. I say,
if he were amazed and astonished At it, if he complained, That he was poured out like water, That all his bones were out of joint, That his heart was melted within him as wax, many such like expressions we have of him, Psalm 22.13, 14. I say,
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if our Saviour complains so bitterly in the apprehension of Divine wrath, well may it become us to fear and tremble at it, Psal. 90.11. Who know: the power of his anger? according to his fear, so is his wrath.
if our Saviour complains so bitterly in the apprehension of Divine wrath, well may it become us to Fear and tremble At it, Psalm 90.11. Who know: the power of his anger? according to his Fear, so is his wrath.
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O consider it, what will it be for a poor guilty sinner to meet an angry God, laden with the guilt of all his sins? If Christ did labour so much under the burden of Divine wrath,
O Consider it, what will it be for a poor guilty sinner to meet an angry God, laden with the guilt of all his Sins? If christ did labour so much under the burden of Divine wrath,
If these things be done in the green tree, what shall be done in the dry? Christ was as the green tree, he had no sin of his own, he was only our Surety, and bare the guilt of our sins.
If these things be done in the green tree, what shall be done in the dry? christ was as the green tree, he had no since of his own, he was only our Surety, and bore the guilt of our Sins.
Now if the wrath of God burnt so hotly upon him, who was but as the green tree, what will become of sinners that have so many sins of their own, who are as the dry tree, fit suel for the wrath of God to kindle upon? The wrath of God had found nothing in Christ to fasten upon,
Now if the wrath of God burned so hotly upon him, who was but as the green tree, what will become of Sinners that have so many Sins of their own, who Are as the dry tree, fit suel for the wrath of God to kindle upon? The wrath of God had found nothing in christ to fasten upon,
what then is like to become of sinners, who have so much in their nature and lives which renders them fit fuel for Divine wrath to work upon? Certainly,
what then is like to become of Sinners, who have so much in their nature and lives which renders them fit fuel for Divine wrath to work upon? Certainly,
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if Christ that was a Surety only, did not escape the dint of Divine wrath, we who are the true offenders, the true and proper offenders and transgressors of the Law, are not like to escape this wrath,
if christ that was a Surety only, did not escape the dint of Divine wrath, we who Are the true offenders, the true and proper offenders and transgressors of the Law, Are not like to escape this wrath,
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This is a sublime Argument, and requires our most diligent attention. Divines observe, That Christ began to taste of the Cup of Gods wrath in the Garden, where he conflicted with the sense of that wrath that was approaching to him;
This is a sublime Argument, and requires our most diligent attention. Divines observe, That christ began to taste of the Cup of God's wrath in the Garden, where he conflicted with the sense of that wrath that was approaching to him;
In these two things, Christs dereliction or spiritual desertion, and his being made a curse for us, the NONLATINALPHABET and top of his sufferings doth consist, all the rest of his sufferings were as it were preparatory to these two, his dereliction and his being made a curse.
In these two things, Christ dereliction or spiritual desertion, and his being made a curse for us, the and top of his sufferings does consist, all the rest of his sufferings were as it were preparatory to these two, his dereliction and his being made a curse.
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There is that which they call the pain of loss, and the pain of sense. The pain of loss is the want of blessedness, or else it is the privation of the beatifical reward. Other School men describe it more largely thus:
There is that which they call the pain of loss, and the pain of sense. The pain of loss is the want of blessedness, or Else it is the privation of the beatifical reward. Other School men describe it more largely thus:
Now in this pain of loss the damned are deprived of all good things, they are deprived of all peace, all joy, all comfort, all solace and refreshment, they are deprived of the fellowship of the Saints and Angels;
Now in this pain of loss the damned Are deprived of all good things, they Are deprived of all peace, all joy, all Comfort, all solace and refreshment, they Are deprived of the fellowship of the Saints and Angels;
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being deprived of the sight and fruition of God, the chief good, they must necessarily be deprived of the comfort of other particular goods. Now this deprivation of the sight of God being part of the punishment that is due to us for our sins, this pain of loss our Saviour underwent for us in his dereliction and desertion. His humane soul was deprived of that clear sight and vision of the Deity for a time.
being deprived of the sighed and fruition of God, the chief good, they must necessarily be deprived of the Comfort of other particular goods. Now this deprivation of the sighed of God being part of the punishment that is due to us for our Sins, this pain of loss our Saviour underwent for us in his dereliction and desertion. His humane soul was deprived of that clear sighed and vision of the Deity for a time.
Divines are wont commonly to say, That Christ, from the moment of his conception, had the sight of God, his humane soul being immediately united to the Deity, Christ from the very moment of his conception had the sight of God.
Divines Are wont commonly to say, That christ, from the moment of his conception, had the sighed of God, his humane soul being immediately united to the Deity, christ from the very moment of his conception had the sighed of God.
and had lived all his days under the warm beams and influences of the Divinity, and had had his soul all along refreshed with the sense of the Divine presence,
and had lived all his days under the warm beams and influences of the Divinity, and had had his soul all along refreshed with the sense of the Divine presence,
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how great an affliction must that needs be unto him? This spiritual dereliction (as was formerly hinted) which our Saviour underwent, was part of the punishment due to us for our sins.
how great an affliction must that needs be unto him? This spiritual dereliction (as was formerly hinted) which our Saviour underwent, was part of the punishment due to us for our Sins.
When Adam had sinned, he was driven out of Paradise, he was banished out of the presence of God, man forsaking God, God forsook him, and withdrew himself from him:
When Adam had sinned, he was driven out of Paradise, he was banished out of the presence of God, man forsaking God, God forsook him, and withdrew himself from him:
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Now these words of our Saviour, when he crys out, My God, my God, why hast thou forsaken me? are the words of Christ, manifestly discharging or paying that debt of dereliction that was come upon us by means of sin, and pacifying God this way.
Now these words of our Saviour, when he cries out, My God, my God, why hast thou forsaken me? Are the words of christ, manifestly discharging or paying that debt of dereliction that was come upon us by means of since, and pacifying God this Way.
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It was not a dissolution of the union of the two Natures. The union of the two Natures in Christ continued notwithstanding this his dereliction; for if the personal Union of the two Natures had been dissolved,
It was not a dissolution of the Union of the two Nature's. The Union of the two Nature's in christ continued notwithstanding this his dereliction; for if the personal union of the two Nature's had been dissolved,
but the Scriptures tell us, That it was God that redeemed the Church with his own blood, Act. 20.28. the Person suffering was God, though it was in our nature that he suffered.
but the Scriptures tell us, That it was God that redeemed the Church with his own blood, Act. 20.28. the Person suffering was God, though it was in our nature that he suffered.
Also they tell us, That they crucified the Lord of glory, 1 Cor. 2.8. the Person suffering was God, although it was in and by the flesh that he suffered. Joh. 6.51.
Also they tell us, That they Crucified the Lord of glory, 1 Cor. 2.8. the Person suffering was God, although it was in and by the Flesh that he suffered. John 6.51.
The flesh which is given for the life of the world, it is the flesh of the Word, the flesh of the second Person in Trinity, The Word was made flesh, Joh. 1.14.
The Flesh which is given for the life of the world, it is the Flesh of the Word, the Flesh of the second Person in Trinity, The Word was made Flesh, John 1.14.
the Word, the second Person in Trinity, who takes a part of our flesh, is not disjoyned or disunited from his flesh all the time of his sufferings, it is his flesh still, The bread which I will give is my flesh, which I will give for the life of the world.
the Word, the second Person in Trinity, who Takes a part of our Flesh, is not disjoined or disunited from his Flesh all the time of his sufferings, it is his Flesh still, The bred which I will give is my Flesh, which I will give for the life of the world.
but yet the person of the Son of God was united to that nature, in the time when he suffered, there was no dissolution of the union of the two natures.
but yet the person of the Son of God was united to that nature, in the time when he suffered, there was no dissolution of the Union of the two nature's.
Christ had all along the same presence of Divine grace with him, to carry him out to all acts of obedience. There was no failure as to any one act of obedience in Christ.
christ had all along the same presence of Divine grace with him, to carry him out to all acts of Obedience. There was no failure as to any one act of Obedience in christ.
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and therefore we must suppose, that there was not the least interruption in any one act of obedience in our Saviour, no, he was obedient unto the death, as the Apostle expresses it, Phil. 2.8. He was obedient unto the death, even the death of the cross:
and Therefore we must suppose, that there was not the least interruption in any one act of Obedience in our Saviour, no, he was obedient unto the death, as the Apostle Expresses it, Philip 2.8. He was obedient unto the death, even the death of the cross:
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Consider the title of Psal. 102. A prayer of the afflicted when he is overwhelmed, the Saints may be overwhelmed. Then is a person said to be overwhelmed,
Consider the title of Psalm 102. A prayer of the afflicted when he is overwhelmed, the Saints may be overwhelmed. Then is a person said to be overwhelmed,
the humane soul of Christ and his body were separated one from the other, but yet neither the soul nor the body were separated from his person. Divines have an apt similitude to illustrate this:
the humane soul of christ and his body were separated one from the other, but yet neither the soul nor the body were separated from his person. Divines have an apt similitude to illustrate this:
how then was it separated? only in respect of operation; there was not that operation of the Divinity in the humane soul of our Saviour in a way of comfort, in a way of manifestation as before, the separation was in point of comfort and manifestation, not otherwise.
how then was it separated? only in respect of operation; there was not that operation of the Divinity in the humane soul of our Saviour in a Way of Comfort, in a Way of manifestation as before, the separation was in point of Comfort and manifestation, not otherwise.
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This then was that dereliction that our Saviour underwent, the beams of the Divinity contained themselves as it were from shining forth upon the humane soul of our Saviour, the Divinity that was wont to shine upon his humane soul before, withdrew its rays.
This then was that dereliction that our Saviour underwent, the beams of the Divinity contained themselves as it were from shining forth upon the humane soul of our Saviour, the Divinity that was wont to shine upon his humane soul before, withdrew its rays.
therefore the Divinity suspending its operations, is said by the Ancients to sleep and rest as it were, that so the humane nature might be capable of suffering.
Therefore the Divinity suspending its operations, is said by the Ancients to sleep and rest as it were, that so the humane nature might be capable of suffering.
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Other of the Ancients have this expression, That the Divinity did rest, that is, ceased from its operations, it did not put forth and exert it self in that way as before.
Other of the Ancients have this expression, That the Divinity did rest, that is, ceased from its operations, it did not put forth and exert it self in that Way as before.
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Christ, as he was man, had God for his God, and for him to be deprived of the sight of the face of his God, this must needs be the greatest affliction to him;
christ, as he was man, had God for his God, and for him to be deprived of the sighed of the face of his God, this must needs be the greatest affliction to him;
This subduction or withdrawing of the Divinity in point of manifestation, the hiding of the face of God from Christ, must needs be the greatest affliction to him upon these two considerations.
This subduction or withdrawing of the Divinity in point of manifestation, the hiding of the face of God from christ, must needs be the greatest affliction to him upon these two considerations.
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therefore is it that he saith in one place, That the Father was with him, and in another place, That the Father had not left him alone, and elsewhere he saith, That he had seen the Father.
Therefore is it that he Says in one place, That the Father was with him, and in Another place, That the Father had not left him alone, and elsewhere he Says, That he had seen the Father.
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Now this was our Saviours case, our Saviour had tasted of the sweetness of his Fathers love, he knew what happiness was in the beatifical Vision, and now for him to come to be deprived of it, O how great an affliction must this needs be!
Now this was our Saviors case, our Saviour had tasted of the sweetness of his Father's love, he knew what happiness was in the beatifical Vision, and now for him to come to be deprived of it, Oh how great an affliction must this needs be!
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This consideration may well put us upon this contemplation, whether the sorrows and sufferings of our Saviour in this respect did not exceed those of the damned.
This consideration may well put us upon this contemplation, whither the sorrows and sufferings of our Saviour in this respect did not exceed those of the damned.
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It is true, the damned shall have their faculties much more inlarged than now they have, to apprehend what a loss they do sustain, in being deprived of such an infinite good as God is, they will have greater apprehensions at last how great a loss the loss of an infinite good is;
It is true, the damned shall have their faculties much more enlarged than now they have, to apprehend what a loss they do sustain, in being deprived of such an infinite good as God is, they will have greater apprehensions At last how great a loss the loss of an infinite good is;
so for the same reason we must suppose, that Christ, as he was man, by virtue of the personal Ʋnion, had a clearer sight of God than ever any creature had.
so for the same reason we must suppose, that christ, as he was man, by virtue of the personal Ʋnion, had a clearer sighed of God than ever any creature had.
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that he who had his faculties inlarged to the uttermost to contemplate the excellency and perfection of the Deity, should all of a sudden lose this sight;
that he who had his faculties enlarged to the uttermost to contemplate the excellency and perfection of the Deity, should all of a sudden loose this sighed;
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and that he should be left in perfect darkness, what a change must this needs be? This was that which made him utter those words with so much bitterness, My God, my God,
and that he should be left in perfect darkness, what a change must this needs be? This was that which made him utter those words with so much bitterness, My God, my God,
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Persons are seldom wont to make any outcrys, till they come to some great extremity: our Saviour was now in the very top of all his sufferings, he was now come to his greatest extremity, and when he is in his greatest extremity, he crys out with a loud voice, My God, my God,
Persons Are seldom wont to make any Outcries, till they come to Some great extremity: our Saviour was now in the very top of all his sufferings, he was now come to his greatest extremity, and when he is in his greatest extremity, he cries out with a loud voice, My God, my God,
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and how great must the sorrows of our Saviour be, that forced him to such an out-cry as this is, that the standers-by must take notice of it? We read of many of the Martyrs that bare their sufferings without any such sensible commotion, we read of no such out crys from them,
and how great must the sorrows of our Saviour be, that forced him to such an outcry as this is, that the Standers by must take notice of it? We read of many of the Martyrs that bore their sufferings without any such sensible commotion, we read of no such out cries from them,
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when they were in the midst of the flames. Now our Saviour had his heart fortified and strengthened with far more Grace than any of them, God gave him grace not by measure, he had grace conferred upon his Humanity in the highest degree that a created nature was capable of.
when they were in the midst of the flames. Now our Saviour had his heart fortified and strengthened with Far more Grace than any of them, God gave him grace not by measure, he had grace conferred upon his Humanity in the highest degree that a created nature was capable of.
How inexpressible then must the sorrows of Christ be, and how far did they exceed the sorrows of all others, that he should make such an out-cry as this is!
How inexpressible then must the sorrows of christ be, and how Far did they exceed the sorrows of all Others, that he should make such an outcry as this is!
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but he saw God alienated from him, yea he saw his Justice armed against him to revenge upon him the sins of the Elect. O this was more than a thousand deaths.
but he saw God alienated from him, yea he saw his justice armed against him to revenge upon him the Sins of the Elect. O this was more than a thousand death's.
This was so grievous to our Saviour, that he could not contain himself from that bitter out-cry we heard of before, he crys out in the bitterness of his soul, My God, my God,
This was so grievous to our Saviour, that he could not contain himself from that bitter outcry we herd of before, he cries out in the bitterness of his soul, My God, my God,
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why hast thou forsaken me? O if Christ could not bear the want of the sight of God for so short a season and space (fo••• was but for a short space of time this desertion continued with him) how wilt thou bear to be separated from God for ever? Mark what the sentence is that will be pronounced upon wicked men at the great Day? Depart from me ye cursed into everlasting fire.
why hast thou forsaken me? O if christ could not bear the want of the sighed of God for so short a season and Molle (fo••• was but for a short Molle of time this desertion continued with him) how wilt thou bear to be separated from God for ever? Mark what the sentence is that will be pronounced upon wicked men At the great Day? Depart from me you cursed into everlasting fire.
O in those words, Depart from me, is the very Hell of Hell, there is not any thing worse in Hell than this, Depart from me. Consider also what the Apostle saith, 2 Thess. 1. Who shall be punished with everlasting destruction from the presence of the Lord.
Oh in those words, Depart from me, is the very Hell of Hell, there is not any thing Worse in Hell than this, Depart from me. Consider also what the Apostle Says, 2 Thess 1. Who shall be punished with everlasting destruction from the presence of the Lord.
and care not for his presence, and therefore they think it will be no great loss for them to be separated from him whom they do not love. But when wicked men shall come to understand, that there is no happiness but in the injoyment of God,
and care not for his presence, and Therefore they think it will be no great loss for them to be separated from him whom they do not love. But when wicked men shall come to understand, that there is no happiness but in the enjoyment of God,
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therefore though they think it a little thing to be separated from God now, they will not think it a little thing to be separated from happiness at last:
Therefore though they think it a little thing to be separated from God now, they will not think it a little thing to be separated from happiness At last:
With thee, saith the Psalmist, is the fountain of life, and in thy light we shall see light, Psal. 36.9. Being separated from God, they are separated from light, separated from joy, separated from happiness, separated from every thing that is good.
With thee, Says the Psalmist, is the fountain of life, and in thy Light we shall see Light, Psalm 36.9. Being separated from God, they Are separated from Light, separated from joy, separated from happiness, separated from every thing that is good.
God, that is the chief good, makes every thing good that is so; (and what can be good where the chief good is absent?) therefore this will be matter of eternal torment to lost souls, that they are destitute and come short of that happiness which their Beings were capable of.
God, that is the chief good, makes every thing good that is so; (and what can be good where the chief good is absent?) Therefore this will be matter of Eternal torment to lost Souls, that they Are destitute and come short of that happiness which their Beings were capable of.
Here is comfort to deserted Souls, Christ himself was deserted; therefore if thou be deserted, God dealeth no otherwise with thee than he did with Christ;
Here is Comfort to deserted Souls, christ himself was deserted; Therefore if thou be deserted, God deals no otherwise with thee than he did with christ;
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This may be a great comfort and support to holy Souls under the suspension of those comforts and manifestations which sometimes they have felt, Christ himself underwent such a suspension,
This may be a great Comfort and support to holy Souls under the suspension of those comforts and manifestations which sometime they have felt, christ himself underwent such a suspension,
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Thou mayst conclude possibly, I am a Hypocrite, and therefore God hath forsaken me, this is the complaint of some doubting Christians, I am a Hypcorite, and therefore God hath forsaken me:
Thou Mayest conclude possibly, I am a Hypocrite, and Therefore God hath forsaken me, this is the complaint of Some doubting Christians, I am a Hypcorite, and Therefore God hath forsaken me:
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and the greatest relief of all is, that Christ was deserted, that we might not be deserted: the face of God was hid from him for a time, that so it might not be hid from us for ever. Wherefore to conclude this point:
and the greatest relief of all is, that christ was deserted, that we might not be deserted: the face of God was hid from him for a time, that so it might not be hid from us for ever. Wherefore to conclude this point:
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because Christ hath suffered this part of the punishment due to us, he hath born that absence of Divine comfort which thou deservest to lye under for ever, Christ hath suffered dereliction for us.
Because christ hath suffered this part of the punishment due to us, he hath born that absence of Divine Comfort which thou deservest to lie under for ever, christ hath suffered dereliction for us.
HAving shewed already how our Saviour underwent the Pain of loss in his spiritual dereliction or desertion, it remains that I should shew how it was that he suffered the pain of sense, in being made a Curse for us.
HAving showed already how our Saviour underwent the Pain of loss in his spiritual dereliction or desertion, it remains that I should show how it was that he suffered the pain of sense, in being made a Curse for us.
That Christ was made a curse for us the Scripture is clear, the Apostle tells us expresly in that known Text, Gal. 3.10. That Christ hath redeemed us from the curse of the Law, being made a curse for us.
That christ was made a curse for us the Scripture is clear, the Apostle tells us expressly in that known Text, Gal. 3.10. That christ hath redeemed us from the curse of the Law, being made a curse for us.
If therefore Adam be the cause why the ground is cursed, Adam himself must needs be much more accursed. This is more fully explained in that sentence of the Law, Deut. 27.26. Carsed be he that confirmeth not all the words of the Law to do them.
If Therefore Adam be the cause why the ground is cursed, Adam himself must needs be much more accursed. This is more Fully explained in that sentence of the Law, Deuteronomy 27.26. Carsed be he that confirmeth not all the words of the Law to do them.
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No man curseth another but he conceiveth displeasure and indignation against him whom he so curseth, Prov. 11.26. He that withholdeth corn, the people shall curse him.
No man Curseth Another but he conceiveth displeasure and Indignation against him whom he so Curseth, Curae 11.26. He that withholdeth corn, the people shall curse him.
The meaning is, he that keeps in his corn, which is a common benefit, in a time of common necessuy, the people will curse him, that is, their hearts will rise in anger and indignation against him.
The meaning is, he that keeps in his corn, which is a Common benefit, in a time of Common necessuy, the people will curse him, that is, their hearts will rise in anger and Indignation against him.
The Curse doth not imply displeasure in general, or some small displeasure, but it implies the utmost displeasure and abhorrence: the Curse is a sign of loathing and detestation. Persons are not wont to break forth into curses till their anger and indignation be boiled up to a height: Isa. 8.21.
The Curse does not imply displeasure in general, or Some small displeasure, but it Implies the utmost displeasure and abhorrence: the Curse is a Signen of loathing and detestation. Persons Are not wont to break forth into curses till their anger and Indignation be boiled up to a height: Isaiah 8.21.
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3. The Curse notes the imprecation or praying down of evil upon another. The Curse is the imprecating all manner of evils upon another: Prov. 26.2. The curse causless shall not come.
3. The Curse notes the imprecation or praying down of evil upon Another. The Curse is the imprecating all manner of evils upon Another: Curae 26.2. The curse causeless shall not come.
The School men describe a curse to be, When any one out of anger or hatred imprecates or prays down some evil upon a person, not for the good of the person,
The School men describe a curse to be, When any one out of anger or hatred imprecates or prays down Some evil upon a person, not for the good of the person,
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When our Saviour cursed the barren fig-tree, the fig-tree did immediately wither; therefore are the curse and destruction joyned together, 2 Kings 22.19. That thou shouldst become a desolation, and a curse.
When our Saviour cursed the barren Fig tree, the Fig tree did immediately wither; Therefore Are the curse and destruction joined together, 2 Kings 22.19. That thou Shouldst become a desolation, and a curse.
And it is a full place to explain this, Deut. 28.20. The Lord shall send upon thee cursing, vexation, and rebuke, until thou be destroyed, and thou shalt perish quickly.
And it is a full place to explain this, Deuteronomy 28.20. The Lord shall send upon thee cursing, vexation, and rebuke, until thou be destroyed, and thou shalt perish quickly.
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because Christ was made a curse for us, to deliver us that were under the curse. The Apostle tells us, That as many as are of the works of the Law are under the curse, Gal. 3.10. What doth this imply? How is it that we are under the Curse? There are these things implied in it proportionable to what we have heard.
Because christ was made a curse for us, to deliver us that were under the curse. The Apostle tells us, That as many as Are of the works of the Law Are under the curse, Gal. 3.10. What does this imply? How is it that we Are under the Curse? There Are these things implied in it proportionable to what we have herd.
but in that he is highly displeased with us by reason of sin, the Curse denotes utmost displeasure and abhorrence. The wrath of God is revealed from heaven against all the ungodliness and unrighteousness of men, Rom. 1.18. God proclaims it to all the world, that he is highly offended with sinners.
but in that he is highly displeased with us by reason of since, the Curse denotes utmost displeasure and abhorrence. The wrath of God is revealed from heaven against all the ungodliness and unrighteousness of men, Rom. 1.18. God proclaims it to all the world, that he is highly offended with Sinners.
When Adam had sinned, what did the Lord say to him? See how high his displeasure riseth against him, Gen. 3.17. Because, saith he, thou hast hearkened to the voice of thy wife, and hast eaten of the tree of which I commanded thee that thou shouldest not eat of it.
When Adam had sinned, what did the Lord say to him? See how high his displeasure Riseth against him, Gen. 3.17. Because, Says he, thou hast harkened to the voice of thy wife, and hast eaten of the tree of which I commanded thee that thou Shouldst not eat of it.
thou hast done that which is most displeasing unto me, and now thou art cursed from the earth, that is, I will withdraw all influences of my love and favour from thee, thou shalt not have the least place in my love,
thou hast done that which is most displeasing unto me, and now thou art cursed from the earth, that is, I will withdraw all influences of my love and favour from thee, thou shalt not have the least place in my love,
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When Adam had sinned, part of the Curse was this, Dust thou art, and unto dust thou shalt return, Gen. 3.9. Here is a present denunciation of evil upon sin, and the general sentence of the Law is, The soul that sins shall dye.
When Adam had sinned, part of the Curse was this, Dust thou art, and unto dust thou shalt return, Gen. 3.9. Here is a present denunciation of evil upon since, and the general sentence of the Law is, The soul that Sins shall die.
The Curse hath not spent it self, it hath not exhausted all its venom, till it hath brought the sinner to the utmost degree of misery that the sinner is capable of.
The Curse hath not spent it self, it hath not exhausted all its venom, till it hath brought the sinner to the utmost degree of misery that the sinner is capable of.
Nothing will satisfie the Curse but the utmost misery and destruction of the sinner, 2 Thess. 1.9. Who shall be punished with everlasting destruction from the presence of the Lord.
Nothing will satisfy the Curse but the utmost misery and destruction of the sinner, 2 Thess 1.9. Who shall be punished with everlasting destruction from the presence of the Lord.
That which the Curse aims at is destruction. Now wicked men are punished with destruction from the presence of the Lord, destruction is brought upon them by the Curse as the just punishment of their sin.
That which the Curse aims At is destruction. Now wicked men Are punished with destruction from the presence of the Lord, destruction is brought upon them by the Curse as the just punishment of their since.
Though wicked men have a being still in Hell, yet their well being is taken away, the Curse takes away their well being, and brings them to the utmost degree of misery that they are capable of.
Though wicked men have a being still in Hell, yet their well being is taken away, the Curse Takes away their well being, and brings them to the utmost degree of misery that they Are capable of.
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for what is the curse of the Law? The curse of the Law is this, Indignation and wrath, tribulation and anguish upon every soul of man that doth evil, Rom. 2.8, 9. Therefore if Christ bare the curse of the Law, he must of necessity bear the sense of Gods wrath in his soul for us.
for what is the curse of the Law? The curse of the Law is this, Indignation and wrath, tribulation and anguish upon every soul of man that does evil, Rom. 2.8, 9. Therefore if christ bore the curse of the Law, he must of necessity bear the sense of God's wrath in his soul for us.
Neither let us wonder at this, That Christ, as to his own sense and apprehension, should be as a person loathed and abhorred of God for our sakes, who was always beloved of God in himself;
Neither let us wonder At this, That christ, as to his own sense and apprehension, should be as a person loathed and abhorred of God for our sakes, who was always Beloved of God in himself;
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but let us rather wonder at the greatness of our sins, that he that was so dear to God in himself, should yet be made the object of his wrath and indignation,
but let us rather wonder At the greatness of our Sins, that he that was so dear to God in himself, should yet be made the Object of his wrath and Indignation,
What wonder is it that he should be accounted accursed of God that hath that upon him, which God hates that is sin? Christ was looked upon by God as standing guilty of our sins in a way of imputation, He hath made him to be sin for us.
What wonder is it that he should be accounted accursed of God that hath that upon him, which God hates that is since? christ was looked upon by God as standing guilty of our Sins in a Way of imputation, He hath made him to be since for us.
Therefore Christ sustaining the person of a Sinner, although he had no sin of his own, he is accurst of God, the wrath of God breaks forth upon him.
Therefore christ sustaining the person of a Sinner, although he had no since of his own, he is accursed of God, the wrath of God breaks forth upon him.
Hence is that expression of the Prophet, I have trodden the winepress alone, and there was no one with me, Isa. 63.3. Our Saviour in his Passion, in his Sufferings in the Garden and on the Cross hath trodden the wine press of Divine wrath, the wrath of God was exprest and poured forth upon him to the utmost.
Hence is that expression of the Prophet, I have trodden the winepress alone, and there was no one with me, Isaiah 63.3. Our Saviour in his Passion, in his Sufferings in the Garden and on the Cross hath trodden the wine press of Divine wrath, the wrath of God was expressed and poured forth upon him to the utmost.
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Now who knows, who can conceive what this means? Who knows what the power of Gods anger is? Who knows what that wrath is, that is let forth upon the spirits of the damned? Job complains in his afflictions, That God hunted him as a fierce lion, and that he did shew himself marvellous upon him, Job 14.16.
Now who knows, who can conceive what this means? Who knows what the power of God's anger is? Who knows what that wrath is, that is let forth upon the spirits of the damned? Job complains in his afflictions, That God hunted him as a fierce Lion, and that he did show himself marvellous upon him, Job 14.16.
Look therefore what wrath the damned feel, who lye under the heat and fierceness of Gods wrath, that must Christ feel who is our Surety, that we may be delivered from it.
Look Therefore what wrath the damned feel, who lie under the heat and fierceness of God's wrath, that must christ feel who is our Surety, that we may be Delivered from it.
in the same wrath did God manifest himself to Christ who was our Surety, that so we might be kept from damnation; for if Christ had not suffered the pains of Hell for us, we must have been left to suffer them our selves.
in the same wrath did God manifest himself to christ who was our Surety, that so we might be kept from damnation; for if christ had not suffered the pains of Hell for us, we must have been left to suffer them our selves.
2. Whatever shame, whatever ignominy and contempt, whatever pain and torment, whatever sorrow and grief either in his soul or body, our Saviour suffered and underwent upon the Cross, he saw plainly that it was the effect of the wrath of God,
2. Whatever shame, whatever ignominy and contempt, whatever pain and torment, whatever sorrow and grief either in his soul or body, our Saviour suffered and underwent upon the Cross, he saw plainly that it was the Effect of the wrath of God,
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The sting of an affliction is, when a man suffers as a guilty person, when he seeth clearly, that what he suffers, he suffers it as an effect of Gods wrath,
The sting of an affliction is, when a man suffers as a guilty person, when he sees clearly, that what he suffers, he suffers it as an Effect of God's wrath,
Now our Saviour, though he was most innocent in himself, yet he seeth that the Justice of God proceeds against him as standing under the guilt of our sins;
Now our Saviour, though he was most innocent in himself, yet he sees that the justice of God proceeds against him as standing under the guilt of our Sins;
because he that was hung upon a tree, by being lifted up in that manner, was looked upon as an execrable person, as one that was not fit to live upon the earth,
Because he that was hung upon a tree, by being lifted up in that manner, was looked upon as an execrable person, as one that was not fit to live upon the earth,
Now our Saviour sustained all this, all this shame, all this pain, and that which was the venom of all, this he sustained and underwent as the effect of Gods wrath,
Now our Saviour sustained all this, all this shame, all this pain, and that which was the venom of all, this he sustained and underwent as the Effect of God's wrath,
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and yet all this, which he so underwent, the pain and shame, the anguish and sorrow, whatever it was he underwent in either kind, in his soul or body, he suffered it all as the fruit of Gods anger and displeasure against sin, avenging our sins upon him as our Surety. And that our Saviour saw all these things coming upon him,
and yet all this, which he so underwent, the pain and shame, the anguish and sorrow, whatever it was he underwent in either kind, in his soul or body, he suffered it all as the fruit of God's anger and displeasure against since, avenging our Sins upon him as our Surety. And that our Saviour saw all these things coming upon him,
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Christ being crucified in that manner, being exposed to that kind of suffering and death, it was a plain sign and token that he was looked upon and dealt with as a person accursed of God.
christ being Crucified in that manner, being exposed to that kind of suffering and death, it was a plain Signen and token that he was looked upon and dealt with as a person accursed of God.
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The Cross was a Symbol of the Curse: the Cross was a sign of an accursed death. Now it is well observed by a Learned man, The death of the Cross, simply and in it self considered, was no more accursed, than any other kind of death; but therefore was the death of the Cross an accursed death,
The Cross was a Symbol of the Curse: the Cross was a Signen of an accursed death. Now it is well observed by a Learned man, The death of the Cross, simply and in it self considered, was no more accursed, than any other kind of death; but Therefore was the death of the Cross an accursed death,
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our sins were imputed to him as our Surety, and he being by this means led to the Cross, saw plainly that he suffered the punishment that was due to us.
our Sins were imputed to him as our Surety, and he being by this means led to the Cross, saw plainly that he suffered the punishment that was due to us.
The Cross was a sign and Symbol of Christs being made a curse for us. And Learned men have this apprehension, that in this place in Deuteronomy, the Lord did before-hand, in his infinite Wisdom, point out that kind of death hanging upon the tree, as an accursed death, because he intended that the death and sufferings of Christ should be signified thereby,
The Cross was a Signen and Symbol of Christ being made a curse for us. And Learned men have this apprehension, that in this place in Deuteronomy, the Lord did beforehand, in his infinite Wisdom, point out that kind of death hanging upon the tree, as an accursed death, Because he intended that the death and sufferings of christ should be signified thereby,
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and that Christ dying in this manner, his death should be the expiatory Sacrifice to expiate and take away the Curse that lay upon the whole world. By way of admonition.
and that christ dying in this manner, his death should be the expiatory Sacrifice to expiate and take away the Curse that lay upon the Whole world. By Way of admonition.
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Let us be admonished to take heed of being offended at the Cross of Christ. Flesh and blood, carnal reason are apt to be offended at the Cross of Christ;
Let us be admonished to take heed of being offended At the Cross of christ. Flesh and blood, carnal reason Are apt to be offended At the Cross of christ;
carnal reason cannot bear, that he that is the Saviour of the world should be exposed to so much shame and contempt. Christ crucified, saith the Apostle, was to the Jews a stumbling-block,
carnal reason cannot bear, that he that is the Saviour of the world should be exposed to so much shame and contempt. christ Crucified, Says the Apostle, was to the jews a Stumbling block,
We may speak to such as are offended at Christs cross, and at the shamefulness of his sufferings, in the words of Tertullian: Parce unicae spei totius orbis, quodcun { que } Deo indignum est, mihi expedits Tertul. Be contented to spare the only hope of the whole world, thou that destroyest so necessary a pillar of faith, whatsoever it is that may seem unworthy of God, that was most necessary and expedient for man.
We may speak to such as Are offended At Christ cross, and At the shamefulness of his sufferings, in the words of Tertullian: Parce unicae Spei totius Orbis, quodcun { que } God indignum est, mihi expedits Tertulian Be contented to spare the only hope of the Whole world, thou that destroyest so necessary a pillar of faith, whatsoever it is that may seem unworthy of God, that was most necessary and expedient for man.
and O what a sad and deplorable thing is it to be under the curse of God! The curse is the comprehension of all evil, it is the Epitome of all misery, the curse comprehends in it all the miseries in this life,
and O what a sad and deplorable thing is it to be under the curse of God! The curse is the comprehension of all evil, it is the Epitome of all misery, the curse comprehends in it all the misery's in this life,
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The Apostle opens the nature of the Curse to us at large, when he saith, Rom. 2.8, 9. Indignatin and wrath, tribulation and anguish upon every soul of man that doth evil.
The Apostle Opens the nature of the Curse to us At large, when he Says, Rom. 2.8, 9. Indignation and wrath, tribulation and anguish upon every soul of man that does evil.
This is but a Paraphrase on the Curse, and this is the curse that all of us by nature are subject to, Indignation, wrath, tribulation, anguish, who can bear the thoughts of these things? Who of us can think of remaining and abiding under the wrath of God at present,
This is but a paraphrase on the Curse, and this is the curse that all of us by nature Are Subject to, Indignation, wrath, tribulation, anguish, who can bear the thoughts of these things? Who of us can think of remaining and abiding under the wrath of God At present,
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and of suffering eternal damnation hereafter? Of how much concernment then is it to every one to see that he come out from being under the curse? For this is certain, we are all by nature under the curse,
and of suffering Eternal damnation hereafter? Of how much concernment then is it to every one to see that he come out from being under the curse? For this is certain, we Are all by nature under the curse,
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and what will it be to lye under the power of the curse, and under the power of the wrath of God for ever? O it is of infinite concernment to us to make haste to him,
and what will it be to lie under the power of the curse, and under the power of the wrath of God for ever? O it is of infinite concernment to us to make haste to him,
and upon whom the curse hath spent all its venom, all its force and strength. He that believes on the Son is not condemned, Joh. 3.18. Oh let the Doctrine of the Curse, which hath been opened, make Christ more and more precious to us;
and upon whom the curse hath spent all its venom, all its force and strength. He that believes on the Son is not condemned, John 3.18. O let the Doctrine of the Curse, which hath been opened, make christ more and more precious to us;
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when together and at once, Heaven and Earth and Hell seemed to conspire together to exact from our Surety that punishment that was due to our sins in that cursed kind of death, which was a sign or Symbol of the Divine curse that lay upon him.
when together and At once, Heaven and Earth and Hell seemed to conspire together to exact from our Surety that punishment that was due to our Sins in that cursed kind of death, which was a Signen or Symbol of the Divine curse that lay upon him.
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The whole punishment that was due to us for our sins, was laid upon Christ in his being made a curse. Hence is that expression, Isa. 53.6, 10. The Lord hath laid on him the iniquity of us all:
The Whole punishment that was due to us for our Sins, was laid upon christ in his being made a curse. Hence is that expression, Isaiah 53.6, 10. The Lord hath laid on him the iniquity of us all:
so the punishment of their sins was laid upon him. Hence is that expression, The chastisement of our peace was upon him, Isa. 53.3. that is, the whole punishment due to us was laid upon Christ, and this is called the chastisement of our peace, because Christs undergoing of this punishment was that which was necessary to make our peace;
so the punishment of their Sins was laid upon him. Hence is that expression, The chastisement of our peace was upon him, Isaiah 53.3. that is, the Whole punishment due to us was laid upon christ, and this is called the chastisement of our peace, Because Christ undergoing of this punishment was that which was necessary to make our peace;
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the Justice of God required satisfaction, and unless the punishment which the Law threatens were some way born and undergone, God would not be at peace with us;
the justice of God required satisfaction, and unless the punishment which the Law threatens were Some Way born and undergone, God would not be At peace with us;
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therefore saith the Prophet, The chastisement of our peace was upon him, that is, the punishment that was due to us was inflicted and laid upon our Surety, that so we that were at variance with God before, might now be brought into peace with him.
Therefore Says the Prophet, The chastisement of our peace was upon him, that is, the punishment that was due to us was inflicted and laid upon our Surety, that so we that were At variance with God before, might now be brought into peace with him.
Hence is it that our Saviour immediately before his death, uttered these words, It is finished, Joh. 19.30. It is finished, NONLATINALPHABET. Acta, transacta omnia. Beza.
Hence is it that our Saviour immediately before his death, uttered these words, It is finished, John 19.30. It is finished,. Acta, transacta omnia. Beza.
It is finished, that is, as another expounds that expression, Christ fulfilled all the Scripture-prophecies, the subst ance of the Types were fulfilled in him,
It is finished, that is, as Another expounds that expression, christ fulfilled all the Scripture prophecies, the Subst ance of the Types were fulfilled in him,
Christ finished the whole work of our Redemption, he left nothing undone and unsuffered that was to be done and suffered in order to the accomplishment of our Salvation.
christ finished the Whole work of our Redemption, he left nothing undone and unsuffered that was to be done and suffered in order to the accomplishment of our Salvation.
and to make an end of sin, and to make reconciliation for iniquity. Consider those expressions, to make an end of sin, and to make reconciliation for iniquity.
and to make an end of since, and to make reconciliation for iniquity. Consider those expressions, to make an end of since, and to make reconciliation for iniquity.
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That expression which we translate to make an end of sin, it is in the Originai to seal up sin: Christ hath sealed up sin in respect of the guilt of it as to condemnation.
That expression which we translate to make an end of since, it is in the Originai to seal up since: christ hath sealed up since in respect of the guilt of it as to condemnation.
Christ by his death hath so sealed up sin, that sin hath no more power to condemn those who believe on him, he hath perfectly taken away the condemning power of it.
christ by his death hath so sealed up since, that since hath no more power to condemn those who believe on him, he hath perfectly taken away the condemning power of it.
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and took it out of the way, nailing it to his cross, Col. 2.14. and he is the Lamb of God that takes away the sin of the world, Joh. 1.29. that is, he hath perfectly taken away sin as to the guilt and condemnation of it.
and took it out of the Way, nailing it to his cross, Col. 2.14. and he is the Lamb of God that Takes away the since of the world, John 1.29. that is, he hath perfectly taken away since as to the guilt and condemnation of it.
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Now this could not have been, if Christ had not suffered all that was to be suffered, he could not have made an end of sin, he could not have taken away the condemning power of it,
Now this could not have been, if christ had not suffered all that was to be suffered, he could not have made an end of since, he could not have taken away the condemning power of it,
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The utmost punishment that can be inflicted upon a Malefactor amongst men is death, the extermination of him from mankind, cutting him off from the land of the living, separating him from the society of mankind.
The utmost punishment that can be inflicted upon a Malefactor among men is death, the extermination of him from mankind, cutting him off from the land of the living, separating him from the society of mankind.
for the transgression of my people was he smitten or stricken, Isa. 53.8. So likewise we have the same expression in the Book of Daniel, Dan. 9.26. After sixty two weeks shall Messias be cut off, but not for himself.
for the Transgression of my people was he smitten or stricken, Isaiah 53.8. So likewise we have the same expression in the Book of daniel, Dan. 9.26. After sixty two weeks shall Messias be Cut off, but not for himself.
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and a fruit of Gods wrath is a terrible thing, yea most terrible; and yet Christ, that he might make satisfaction for us, conflicted with this King of Terrors, Christ as he was man, had a natural fear of death,
and a fruit of God's wrath is a terrible thing, yea most terrible; and yet christ, that he might make satisfaction for us, conflicted with this King of Terrors, christ as he was man, had a natural Fear of death,
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as that he was supported when he dyed, and he was heard in being raised from the dead the third day; so that he was heard in what he feared, in his supportation under his sufferings,
as that he was supported when he died, and he was herd in being raised from the dead the third day; so that he was herd in what he feared, in his supportation under his sufferings,
Why is it said, Every one? That so Christ himself, saith he, might not be excluded. Christ who was blessed in his own Righteousness, was yet accursed for our sins.
Why is it said, Every one? That so christ himself, Says he, might not be excluded. christ who was blessed in his own Righteousness, was yet accursed for our Sins.
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even when his body and soul were separated each from other, and it is our greatest happiness that it was so, viz. that the curse could not reach the Person of Christ,
even when his body and soul were separated each from other, and it is our greatest happiness that it was so, viz. that the curse could not reach the Person of christ,
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if the curse could have extended it self to the Person of Christ, so as to dissolve the Union of the two Natures, this would have made the death of Christ ineffectual; if death could have dissolved the personal Ʋnion, Christs death would have been no more than the death of a meer man, of a just man,
if the curse could have extended it self to the Person of christ, so as to dissolve the union of the two Nature's, this would have made the death of christ ineffectual; if death could have dissolved the personal Ʋnion, Christ death would have been no more than the death of a mere man, of a just man,
But though the curse could not take hold of Christs Person, so as to dissolve the union between his Person and our nature, yet the curse took hold of our nature united to Christs Person.
But though the curse could not take hold of Christ Person, so as to dissolve the Union between his Person and our nature, yet the curse took hold of our nature united to Christ Person.
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but now Christ having assumed our nature, and voluntarily made himself subject to the Law and to the curse in our nature, the Law hath to do with our nature in Christ.
but now christ having assumed our nature, and voluntarily made himself Subject to the Law and to the curse in our nature, the Law hath to do with our nature in christ.
Now Christ being our Surety, and the Law finding our nature in Christ, and that Christ had transferred the guilt of our sins upon himself, the Law armed with the curse deals with Christ as a sinner,
Now christ being our Surety, and the Law finding our nature in christ, and that christ had transferred the guilt of our Sins upon himself, the Law armed with the curse deals with christ as a sinner,
and it proceeds so far as to make the utmost breach upon our nature that it can, it rends his holy soul from his pure body. And thus for a time the curse seems to triumph over our nature as it stood in Christ.
and it proceeds so Far as to make the utmost breach upon our nature that it can, it rends his holy soul from his pure body. And thus for a time the curse seems to triumph over our nature as it stood in christ.
Christ was most blessed in himself, how then was it possible for him thus to be made a curse? The curse implies anger, wrath, displeasure in him that pronounceth and inflicts it, as hath been shewn:
christ was most blessed in himself, how then was it possible for him thus to be made a curse? The curse Implies anger, wrath, displeasure in him that pronounceth and inflicts it, as hath been shown:
To this several things are to be answered. 1. Consider Christ in himself, and so he was always beloved of God, Mat. 3.17. This is my beloved Son in whom I am well pleased. Isa. 42.1. Behold mine Elect in whom my soul delighteth.
To this several things Are to be answered. 1. Consider christ in himself, and so he was always Beloved of God, Mathew 3.17. This is my Beloved Son in whom I am well pleased. Isaiah 42.1. Behold mine Elect in whom my soul delights.
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therefore the humane nature being taken in, as it were, to have its subsistence in the person of the natural Son of God, being taken into the unity of the same person, must needs be beloved of the Father, upon that account, above all creatures.
Therefore the humane nature being taken in, as it were, to have its subsistence in the person of the natural Son of God, being taken into the unity of the same person, must needs be Beloved of the Father, upon that account, above all creatures.
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2. Christ suffered the wrath of God as he was our Surety, and as he stood in our stead, 1 Pet. 4.1. Christ hath suffered for us. 1 Pet. 3.18. Christ hath once suffered for sin, the just for the unjust.
2. christ suffered the wrath of God as he was our Surety, and as he stood in our stead, 1 Pet. 4.1. christ hath suffered for us. 1 Pet. 3.18. christ hath once suffered for since, the just for the unjust.
The wrath of God was due to the unjust, Tribulation and anguish, indignation and wrath upon every soul of man that doth evil, Rom 2. Therefore if the just will suffer for the unjust in their room and stead, he must then suffer what they must have suffered.
The wrath of God was due to the unjust, Tribulation and anguish, Indignation and wrath upon every soul of man that does evil, Rom 2. Therefore if the just will suffer for the unjust in their room and stead, he must then suffer what they must have suffered.
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Aug. The death which Christ underwent was not in respect of any crime or offence that he himself had committed, but it was in respect of the condition that he brought himself into;
Aug. The death which christ underwent was not in respect of any crime or offence that he himself had committed, but it was in respect of the condition that he brought himself into;
Hence is it said, That he was delivered up for our offences, Rom. 6. ult. So in that of the Prophet, Isa. 53.5. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him.
Hence is it said, That he was Delivered up for our offences, Rom. 6. ult. So in that of the Prophet, Isaiah 53.5. He was wounded for our transgressions, he was Bruised for our iniquities, the chastisement of our peace was upon him.
All we like sheep have gone astray, saith the Prophet, and the Lord hath laid on him the iniquity of us all, Isa. 53.6. We were the offenders, and yet the punishment was laid upon Christ who was an innocent person.
All we like sheep have gone astray, Says the Prophet, and the Lord hath laid on him the iniquity of us all, Isaiah 53.6. We were the offenders, and yet the punishment was laid upon christ who was an innocent person.
Therefore it is wisely observed by another of the Ancients, That no one ought to be offended at this, that Christ is said to be made a curse, who himself was without sin:
Therefore it is wisely observed by Another of the Ancients, That not one ought to be offended At this, that christ is said to be made a curse, who himself was without since:
Learn from what hath been opened, what an infinite evil sin is, that he who was most blessed in himself, should yet be made a curse for us, that the fountain of blessing should become a curse.
Learn from what hath been opened, what an infinite evil sin is, that he who was most blessed in himself, should yet be made a curse for us, that the fountain of blessing should become a curse.
O how great a venom is there in sin, that Christ having no sin of his own, but being a sinner only by imputation, should be made a curse, that sin should cause him that was the Author of all blessing to become a curse!
O how great a venom is there in since, that christ having no since of his own, but being a sinner only by imputation, should be made a curse, that since should cause him that was the Author of all blessing to become a curse!
If Christ suffered such things who was meerly a Surety, and bare the guilt of other mens sins, not his own, what is like to become of us that must bear the guilt and punishment of our own sins,
If christ suffered such things who was merely a Surety, and bore the guilt of other men's Sins, not his own, what is like to become of us that must bear the guilt and punishment of our own Sins,
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as certainly we must, if we continue in unbelief and impenitency? He that believes not on the Son, the wrath of God abides upon him, Joh. 3. ult. O it is of infinite concernment to us all to secure our part and interest in the sufferings and satisfaction of the Lord Jesus;
as Certainly we must, if we continue in unbelief and impenitency? He that believes not on the Son, the wrath of God abides upon him, John 3. ult. Oh it is of infinite concernment to us all to secure our part and Interest in the sufferings and satisfaction of the Lord jesus;
THere is one thing more to be answered to that inquiry (to make the answer full and compleat, over and above what was said in the last Discourse) How was it possible for Christ to suffer the wrath of God that was always beloved of him?
THere is one thing more to be answered to that inquiry (to make the answer full and complete, over and above what was said in the last Discourse) How was it possible for christ to suffer the wrath of God that was always Beloved of him?
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and he did know that he was beloved of God, when yet as to sense and feeling he tasted of Gods wrath. Faith and the want of sense are not inconsistent;
and he did know that he was Beloved of God, when yet as to sense and feeling he tasted of God's wrath. Faith and the want of sense Are not inconsistent;
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This is manifest from that description of faith which the Apostle gives, Heb. 11.1. Faith is the substance of things hoped for, the evidence of things not seen.
This is manifest from that description of faith which the Apostle gives, Hebrew 11.1. Faith is the substance of things hoped for, the evidence of things not seen.
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It is said of Abraham, That he believed in hope, against hope, Rom. 4.18. Abraham had the hope of faith against the dictates of sense, his faith prevailed against sense, he believed when all things in sense made against him.
It is said of Abraham, That he believed in hope, against hope, Rom. 4.18. Abraham had the hope of faith against the dictates of sense, his faith prevailed against sense, he believed when all things in sense made against him.
And now I would make a little farther use of what hath been opened as to Christs being made a curse, and then I shall proceed to the other Propositions that remain for the clearing the Doctrine of Christs Satisfaction.
And now I would make a little farther use of what hath been opened as to Christ being made a curse, and then I shall proceed to the other Propositions that remain for the clearing the Doctrine of Christ Satisfaction.
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whatever he underwent upon the Cross, all that shame and pain, all that grief and sorrow which he felt in soul and body was the effect of Gods wrath, the punishment due to us for our sins, the wrath of God was consummated upon him,
whatever he underwent upon the Cross, all that shame and pain, all that grief and sorrow which he felt in soul and body was the Effect of God's wrath, the punishment due to us for our Sins, the wrath of God was consummated upon him,
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This may serve by way of direction to us, to teach us what course to take when we are in distress and agony of conscience, under the fear and terror of Gods wrath due to us for sin.
This may serve by Way of direction to us, to teach us what course to take when we Are in distress and agony of conscience, under the Fear and terror of God's wrath due to us for since.
Who is there among us, that some time or other may not lye under the fear of Gods wrath? that may not be terrified with the apprehension of Gods wrath due to him for sin? Now the proper relief in this case is to consider that Christ was made a curse.
Who is there among us, that Some time or other may not lie under the Fear of God's wrath? that may not be terrified with the apprehension of God's wrath due to him for since? Now the proper relief in this case is to Consider that christ was made a curse.
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If Christ hath felt what we fear, if he hath suffered and undergone what we deserved, what so proper a ground to relieve us as this? We fear the wrath of God,
If christ hath felt what we Fear, if he hath suffered and undergone what we deserved, what so proper a ground to relieve us as this? We Fear the wrath of God,
and Christ hath suffered that wrath. This is the case of many of the children of God, they do many times lye under dreadful apprehensions of Gods wrath and displeasure.
and christ hath suffered that wrath. This is the case of many of the children of God, they do many times lie under dreadful apprehensions of God's wrath and displeasure.
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Lord, why castest thou off my soul? Now when we begin to apprehend, that God hath cast us off in displeasure; when we are under trouble and anguish of soul,
Lord, why Chastest thou off my soul? Now when we begin to apprehend, that God hath cast us off in displeasure; when we Are under trouble and anguish of soul,
and had a full vent upon him? This therefore is the only course we can take, when we are under the fear and apprehension of Gods wrath, to lift up Christ in the arms of our faith,
and had a full vent upon him? This Therefore is the only course we can take, when we Are under the Fear and apprehension of God's wrath, to lift up christ in the arms of our faith,
If thou art burdened with the guilt of sin, and the fear of Gods wrath, thou mayst go to God and tell him, that Christ hath suffered as much as ever thou hast deserved to suffer;
If thou art burdened with the guilt of since, and the Fear of God's wrath, thou Mayest go to God and tell him, that christ hath suffered as much as ever thou hast deserved to suffer;
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From this Doctrine of Christs being made a curse, we may learn what the true and proper Antidote is against the fear of death. The proper Antidote against the fear of death is this, That Christ hath suffered death as part of the curse; therefore Christ having undergone death for us as a part of the curse,
From this Doctrine of Christ being made a curse, we may Learn what the true and proper Antidote is against the Fear of death. The proper Antidote against the Fear of death is this, That christ hath suffered death as part of the curse; Therefore christ having undergone death for us as a part of the curse,
It is true, Believers undergo death still, but here lyes the comfort to a Believer, that death is no longer a curse to him, Christ by undergoing death as a part of the curse, yea as the completion of the curse hath taken away death as it is a curse.
It is true, Believers undergo death still, but Here lies the Comfort to a Believer, that death is no longer a curse to him, christ by undergoing death as a part of the curse, yea as the completion of the curse hath taken away death as it is a curse.
Death is now no more a curse unto Believers, but a passage unto life. It is a sweet Text, Hos. 13.14. O death I will be thy plague, O grave I will be thy destruction.
Death is now no more a curse unto Believers, but a passage unto life. It is a sweet Text, Hos. 13.14. Oh death I will be thy plague, Oh grave I will be thy destruction.
Christ by dying hath destroyed and overcome death, and Believers are freed from death as a curse; therefore is it that our Saviour saith, He that believes on him shall never dye, Joh. 11.26. What better news to any of the sons and daughters of men, than to tell them they shall never dye? Our Saviour assures us of this, He that believes on him shall never dye, Joh. 11.26.
christ by dying hath destroyed and overcome death, and Believers Are freed from death as a curse; Therefore is it that our Saviour Says, He that believes on him shall never die, John 11.26. What better news to any of the Sons and daughters of men, than to tell them they shall never die? Our Saviour assures us of this, He that believes on him shall never die, John 11.26.
Yes they do, but they do not dye under the curse, they dye not as malefactors, as condemned persons. NONLATINALPHABET. Athanas. Death is now as no death to a Believer, it is only a passage unto eternal life;
Yes they do, but they do not die under the curse, they die not as malefactors, as condemned Persons.. Athanasius Death is now as no death to a Believer, it is only a passage unto Eternal life;
If death did interrupt, or take away a Believers true life, then there might be a time when he might be said to perish; but our Saviour speaks it with the strongest asseveration,
If death did interrupt, or take away a Believers true life, then there might be a time when he might be said to perish; but our Saviour speaks it with the Strongest asseveration,
but he hath suffered them from the hand of God, laying these things upon him as our Mediator and Surety. Hence is it said, That God hath made him to be sin for us, 2 Cor. 5.21. God hath laid upon him the iniquities of us all, Isa. 53.6. God hath laid upon him:
but he hath suffered them from the hand of God, laying these things upon him as our Mediator and Surety. Hence is it said, That God hath made him to be since for us, 2 Cor. 5.21. God hath laid upon him the iniquities of us all, Isaiah 53.6. God hath laid upon him:
Hence are those expressions that are so frequent in Scripture, that Christ was made sin, made under the Law, that he was made a curse, that he was made of God to us Redemption: all which expressions plainly shew, that there was an act of God put forth, whereby Christ is made or appointed of God to be our Surety,
Hence Are those expressions that Are so frequent in Scripture, that christ was made since, made under the Law, that he was made a curse, that he was made of God to us Redemption: all which expressions plainly show, that there was an act of God put forth, whereby christ is made or appointed of God to be our Surety,
but here lyes the sweetness, to consider that such is the free grace of God towards us, that he hath transferred the guilt and punishment of our sins upon Christ our Surety,
but Here lies the sweetness, to Consider that such is the free grace of God towards us, that he hath transferred the guilt and punishment of our Sins upon christ our Surety,
as the Father did charge upon Christ the payment of our debts, so Christ did freely and voluntarily take upon him the payment of them, Isa. 53.6. He was afflicted and he was oppressed:
as the Father did charge upon christ the payment of our debts, so christ did freely and voluntarily take upon him the payment of them, Isaiah 53.6. He was afflicted and he was oppressed:
the vulgar Latine renders it, Christ was offered, because he himself would. Had he not been willing, he might have chosen whether he would have been offered;
the Vulgar Latin renders it, christ was offered, Because he himself would. Had he not been willing, he might have chosen whither he would have been offered;
but he freely offers himself, No man taketh away his life, but he lays down his life for his sheep, he lays it down of himself, Joh. 10.15. This is a marvellous sweet consideration:
but he freely offers himself, No man Takes away his life, but he lays down his life for his sheep, he lays it down of himself, John 10.15. This is a marvellous sweet consideration:
Adam sinning deserved punishment for that sin, and Christ did voluntarily undergo that punishment. Hence is it, that Adams disobedience and Christs obedience are compared together, Rom. 5.19. As by one mans disobedience many were made sinners, so by the obedience of one many shall be made righteous.
Adam sinning deserved punishment for that since, and christ did voluntarily undergo that punishment. Hence is it, that Adams disobedience and Christ Obedience Are compared together, Rom. 5.19. As by one men disobedience many were made Sinners, so by the Obedience of one many shall be made righteous.
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Much of the dignity and excellency of Christs Satisfaction is to be seen in this, That as sin was voluntarily committed in our nature, so obedience was performed voluntarily in our nature,
Much of the dignity and excellency of Christ Satisfaction is to be seen in this, That as since was voluntarily committed in our nature, so Obedience was performed voluntarily in our nature,
and suffering was voluntarily undergone in it by him who was our Surety. Look as sin was voluntarily committed in the nature of man by the first Adam, so we have the same nature of man in the person of the second Adam, voluntarily obeying and voluntarily suffering whatever Divine Justice would require from us:
and suffering was voluntarily undergone in it by him who was our Surety. Look as since was voluntarily committed in the nature of man by the First Adam, so we have the same nature of man in the person of the second Adam, voluntarily obeying and voluntarily suffering whatever Divine justice would require from us:
and when we come to transact things between God and our souls in the matters of our salvation, we shall find these things of infinite concernment more than now we may be aware of.
and when we come to transact things between God and our Souls in the matters of our salvation, we shall find these things of infinite concernment more than now we may be aware of.
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so he did offer himself to suffer for us with this intention to make satisfaction for our sins, Mat. 20.28. The Son of man came not to be ministred unto, but to minister and to give his life a ransom for many.
so he did offer himself to suffer for us with this intention to make satisfaction for our Sins, Mathew 20.28. The Son of man Come not to be ministered unto, but to minister and to give his life a ransom for many.
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and this was his intention in his death to make satisfaction for our sins, I lay down my life for my sheep, that is, I do it intentionally for the good of my sheep, For their sakes I sanctifie my self, Joh. 17.19.
and this was his intention in his death to make satisfaction for our Sins, I lay down my life for my sheep, that is, I do it intentionally for the good of my sheep, For their sakes I sanctify my self, John 17.19.
The School men describe satisfaction to be a voluntary rendring of that which is equivalent of somewhat which was otherwise not due, Redditio voluntaria aequivalentis, aliàs indebiti.
The School men describe satisfaction to be a voluntary rendering of that which is equivalent of somewhat which was otherwise not due, Redditio Voluntary aequivalentis, alias indebiti.
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Also they tell us that satisfaction speaks some compensation that is commensurate or correspondent to some precedent injury, and that this must be voluntary;
Also they tell us that satisfaction speaks Some compensation that is commensurate or correspondent to Some precedent injury, and that this must be voluntary;
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for if it be not voluntary, it is not so properly satisfaction as satispassion. Take a damned soul in Hell, from whom punishment is exacted for the sins that he hath committed, such an one bears punishment;
for if it be not voluntary, it is not so properly satisfaction as satispassion. Take a damned soul in Hell, from whom punishment is exacted for the Sins that he hath committed, such an one bears punishment;
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and therefore the torments of the damned never expiate and take away sin, although they still detain and keep the person under the power and hand of Divine Justice.
and Therefore the torments of the damned never expiate and take away since, although they still detain and keep the person under the power and hand of Divine justice.
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and when the person that hath received wrong and injury, receives as much by way of reparation as is suitable to the wrong and injury that is done to him,
and when the person that hath received wrong and injury, receives as much by Way of reparation as is suitable to the wrong and injury that is done to him,
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and as much as he desires, here is satisfaction. Now Christ hath made a full compensation to Divine Justice, the utmost punishment that the Law could inflict upon us as we are sinners, Christ hath voluntarily undergone, he hath suffered that grief, those pains, that death of the body which we deserved;
and as much as he Desires, Here is satisfaction. Now christ hath made a full compensation to Divine justice, the utmost punishment that the Law could inflict upon us as we Are Sinners, christ hath voluntarily undergone, he hath suffered that grief, those pains, that death of the body which we deserved;
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When there is a full payment made, there is no more debt can be exacted; Christs obedience was full and compleat, there remained nothing more for him to suffer:
When there is a full payment made, there is no more debt can be exacted; Christ Obedience was full and complete, there remained nothing more for him to suffer:
Therefore is it said, That he hath brought in everlasting righteousness, Dan. 9.24. By one offering he hath perfected for ever them that are sanctified, Heb. 10.14.
Therefore is it said, That he hath brought in everlasting righteousness, Dan. 9.24. By one offering he hath perfected for ever them that Are sanctified, Hebrew 10.14.
Who was delivered up for our offences, and raised again for our justification, Rom. 5. ult. Christ was delivered up for our offences, that is, delivered up to death, Christ in dying bare the guilt and punishment of our sins,
Who was Delivered up for our offences, and raised again for our justification, Rom. 5. ult. christ was Delivered up for our offences, that is, Delivered up to death, christ in dying bore the guilt and punishment of our Sins,
Now if Christ had not satisfied and discharged the debt to the utmost, he could not have been raised for our justification; for if there had been any part of the punishment not suffered, the Law might have exacted part of us:
Now if christ had not satisfied and discharged the debt to the utmost, he could not have been raised for our justification; for if there had been any part of the punishment not suffered, the Law might have exacted part of us:
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but now Christ our Surety having fully paid the debt, Christ is released out of prison, having paid the debt which he owed, in his sufferings, he is raised again for our justification.
but now christ our Surety having Fully paid the debt, christ is released out of prison, having paid the debt which he owed, in his sufferings, he is raised again for our justification.
and the reason is plainly, that which was intimated before, that Christ was not born for himself, nor dyed for himself, but he was born a common person, he was born for us, and dyed for us;
and the reason is plainly, that which was intimated before, that christ was not born for himself, nor died for himself, but he was born a Common person, he was born for us, and died for us;
and when it is said, He was delivered for our offences, and raised again for our justification, it is plain and evident, that the Law and Justice had taken their fill of Christ,
and when it is said, He was Delivered for our offences, and raised again for our justification, it is plain and evident, that the Law and justice had taken their fill of christ,
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The fourteenth Proposition is, That Divine Justice being satisfied in what Christ hath suffered, God acquits and discharges Believers from the guilt and punishment of their sins, Rom. 8.33. Who shall lay any thing to the charge of Gods elect? it is God that justifieth, who is he that condemns? it is Christ that dyed.
The fourteenth Proposition is, That Divine justice being satisfied in what christ hath suffered, God acquits and discharges Believers from the guilt and punishment of their Sins, Rom. 8.33. Who shall lay any thing to the charge of God's elect? it is God that Justifieth, who is he that condemns? it is christ that died.
because God hath justified him, no one can condemn him, because Christ hath born the punishment that he should have born, who is he that condemns? it is Christ that dyed.
Because God hath justified him, no one can condemn him, Because christ hath born the punishment that he should have born, who is he that condemns? it is christ that died.
now the Law is not wont to punish the same crime twice. The Justice of God having punished sin in Christ the Head and Surety of the Elect, will not punish sin the second time in Believers themselves.
now the Law is not wont to Punish the same crime twice. The justice of God having punished since in christ the Head and Surety of the Elect, will not Punish since the second time in Believers themselves.
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though merit and satisfaction are near akin, yet they are distinct notions. Satisfaction doth properly signifie the turning away of some evil that is impending,
though merit and satisfaction Are near akin, yet they Are distinct notions. Satisfaction does properly signify the turning away of Some evil that is impending,
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Hence also is that expression, Rom. 11.26. The Redeemer shall come from Zion, and turn away ungodliness from Jacob, that is, he shall turn away the guilt and punishment of sin from Believers, he shall turn away all the evils and miseries that sin would bring upon us:
Hence also is that expression, Rom. 11.26. The Redeemer shall come from Zion, and turn away ungodliness from Jacob, that is, he shall turn away the guilt and punishment of since from Believers, he shall turn away all the evils and misery's that since would bring upon us:
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His name shall be called Jesus, for he shall save his people from their sins, Mat. 1. But this is not all, Christ by his Satisfaction doth not only turn away evil, but
His name shall be called jesus, for he shall save his people from their Sins, Mathew 1. But this is not all, christ by his Satisfaction does not only turn away evil, but
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The meaning is, that all the good things in the new Covenant, all the blessings comprehended in the Covenant of Grace are purchased by the blood of Christ.
The meaning is, that all the good things in the new Covenant, all the blessings comprehended in the Covenant of Grace Are purchased by the blood of christ.
2. The Papists, who bring in other Satisfactions besides that of Christ's. 1. The Socinians; they are the most professed Adversaries to the Doctrine of Christs Satisfaction:
2. The Papists, who bring in other Satisfactions beside that of Christ's. 1. The socinians; they Are the most professed Adversaries to the Doctrine of Christ Satisfaction:
and that what Christ did suffer was with this intention, to make satisfaction for us, Mat. 20.28. The Son of man came not to be ministred unto, but to minister, and to give his life a ransom for many.
and that what christ did suffer was with this intention, to make satisfaction for us, Mathew 20.28. The Son of man Come not to be ministered unto, but to minister, and to give his life a ransom for many.
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and were only for an example, and for no other ends but these, then the death of Christ would be very little different from the deaths of other of the Saints;
and were only for an Exampl, and for no other ends but these, then the death of christ would be very little different from the death's of other of the Saints;
and the sufferings of other of the Saints are given to us for an example. We have an express Scripture for this, Jam. 5.10. Take, my brethren, the Prophets who have spoken in the name of the Lord, for an example of suffering affliction and of patience.
and the sufferings of other of the Saints Are given to us for an Exampl. We have an express Scripture for this, Jam. 5.10. Take, my brothers, the prophets who have spoken in the name of the Lord, for an Exampl of suffering affliction and of patience.
Theirs were but single deaths that were undergone by them, neither doth one pay anothers debt, there was only one Lord Jesus Christ found among the sons of men, in whom all were crucified, all have dyed, all have risen again.
Theirs were but single death's that were undergone by them, neither does one pay another's debt, there was only one Lord jesus christ found among the Sons of men, in whom all were Crucified, all have died, all have risen again.
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What this righteousness is, the Apostle doth more fully make known to us in another place of this Epistle, Rom. 3.25, 26. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God, to declare, I say, at this time his righteousness.
What this righteousness is, the Apostle does more Fully make known to us in Another place of this Epistle, Rom. 3.25, 26. Whom God hath Set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of Sins that Are past, through the forbearance of God, to declare, I say, At this time his righteousness.
For if the scope of the Gospel be to reveal the Righteousness of Christ, which is the result of his death and sufferings, the result of his obedience active and passive;
For if the scope of the Gospel be to reveal the Righteousness of christ, which is the result of his death and sufferings, the result of his Obedience active and passive;
He hath said, That he will by no means clear the guilty, and the sentence of the Law remains firm upon us, That the soul that sins shall dye, and Cursed is every one that continueth not in all things that are written in the book of the Law to do them.
He hath said, That he will by no means clear the guilty, and the sentence of the Law remains firm upon us, That the soul that Sins shall die, and Cursed is every one that Continueth not in all things that Are written in the book of the Law to do them.
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What is this uprightness of God? It is Gods uprightness in dealing with man according to the tenour of Gospel-grace. Compare this with Rom. 3.22. Being justified freely by his grace through the redemption which is in Jesus Christ.
What is this uprightness of God? It is God's uprightness in dealing with man according to the tenor of Gospel-grace. Compare this with Rom. 3.22. Being justified freely by his grace through the redemption which is in jesus christ.
For if it had been possible for us to have satisfied Divine Justice our selves, what need our Saviour have suffered and undergone such things as we have heard? Besides the Scripture teaches us, That by one offering Christ hath for ever perfected them that are sanctified, Heb. 10.14. That one Sacrifice of his was sufficient to make satisfaction for sin;
For if it had been possible for us to have satisfied Divine justice our selves, what need our Saviour have suffered and undergone such things as we have herd? Beside the Scripture Teaches us, That by one offering christ hath for ever perfected them that Are sanctified, Hebrew 10.14. That one Sacrifice of his was sufficient to make satisfaction for since;
If that one offering of Christ were enough, there is no need of other satisfactions of mens invention and bringing in, Heb. 9.26. Christ hath appeared to put away sin by the sacrifice of himself.
If that one offering of christ were enough, there is no need of other satisfactions of men's invention and bringing in, Hebrew 9.26. christ hath appeared to put away since by the sacrifice of himself.
Therefore there is no need of humane satisfactions, or if there were need of some satisfaction to be made by us, what should we be able to bring to satisfie God? Will the Lord be pleased with thousands of rams,
Therefore there is no need of humane satisfactions, or if there were need of Some satisfaction to be made by us, what should we be able to bring to satisfy God? Will the Lord be pleased with thousands of rams,
If we should attempt any of these things, none of these would be able to satisfie God, what then will become of all the Popish Satisfactions? They tell us indeed, That an act of love to God, especially if it be intense and strong, may satisfie for sin;
If we should attempt any of these things, none of these would be able to satisfy God, what then will become of all the Popish Satisfactions? They tell us indeed, That an act of love to God, especially if it be intense and strong, may satisfy for since;
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The first and great Commandment of the Law is, That we should love the Lord our God with all our heart, with all our soul, with all our strength, with all our might.
The First and great Commandment of the Law is, That we should love the Lord our God with all our heart, with all our soul, with all our strength, with all our might.
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and if the demerit and desert of sin be such, as that it deserves no less than the wrath of God and the torments of Hell, it is very ridiculous to imagine, that the Justice of God should be satisfied with such pitiful things as men may impose upon themselves.
and if the demerit and desert of since be such, as that it deserves no less than the wrath of God and the torments of Hell, it is very ridiculous to imagine, that the justice of God should be satisfied with such pitiful things as men may impose upon themselves.
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For if a man be not able to satisfie for himself, how is it possible that he should satisfie for another? And we may well apply that speech of Austin: If when one man sins another man thinks to repent,
For if a man be not able to satisfy for himself, how is it possible that he should satisfy for Another? And we may well apply that speech of Austin: If when one man Sins Another man thinks to Repent,
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Aug. Christ by taking upon him the punishment of our sins, and not taking upon him sin it self, hath blotted and taken away both sin and punishment.
Aug. christ by taking upon him the punishment of our Sins, and not taking upon him since it self, hath blotted and taken away both since and punishment.
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Let us be exhorted to make use of Christs Satisfaction, and to have recourse to it upon all occasions in our approaches unto God, this is in effect the use which the Author to the Hebrews makes of the Doctrine of Christs Priesthood: Christs Satisfaction belongs to his Priestly Office,
Let us be exhorted to make use of Christ Satisfaction, and to have recourse to it upon all occasions in our Approaches unto God, this is in Effect the use which the Author to the Hebrews makes of the Doctrine of Christ Priesthood: Christ Satisfaction belongs to his Priestly Office,
This is the Use which the Apostle teaches us to make of the great Doctrine of Christs Priesthood, Heb. 10.19, 20, &c. Having therefore, brethren, boldness to enter into the holiest, by the blood of Jesus, by a new and living way which he hath consecrated for us through the veil, that is to say, his flesh,
This is the Use which the Apostle Teaches us to make of the great Doctrine of Christ Priesthood, Hebrew 10.19, 20, etc. Having Therefore, brothers, boldness to enter into the Holiest, by the blood of jesus, by a new and living Way which he hath consecrated for us through the veil, that is to say, his Flesh,
Having therefore boldness to enter into the holiest by the blood of Jesus: it is the Blood of Christ that lays the foundation for out access to God, and our acceptance with him.
Having Therefore boldness to enter into the Holiest by the blood of jesus: it is the Blood of christ that lays the Foundation for out access to God, and our acceptance with him.
This expression, By the blood of Jesus, is a Synecdoche, a part being put for the whole, the blood of Christ signifies his whole sufferings, that Sacrifice of his,
This expression, By the blood of jesus, is a Synecdoche, a part being put for the Whole, the blood of christ signifies his Whole sufferings, that Sacrifice of his,
Having therefore liberty by the blood of Jesus, saith the Apostle, let us draw near, that is, let us draw near unto God in confidence of this Sacrifice, in the virtue of this Sacrifice. Whenever we draw near to God we must have respect to the great and eternal Sacrifice of Christ,
Having Therefore liberty by the blood of jesus, Says the Apostle, let us draw near, that is, let us draw near unto God in confidence of this Sacrifice, in the virtue of this Sacrifice. Whenever we draw near to God we must have respect to the great and Eternal Sacrifice of christ,
we must first dip our consciences in the blood of Christ, as Luthers expression is, that is, get the blood of Christ upon our consciences, look after the pardon of our sins by the blood of Christ,
we must First dip our Consciences in the blood of christ, as Luthers expression is, that is, get the blood of christ upon our Consciences, look After the pardon of our Sins by the blood of christ,
Now wherein doth this life of faith consist? Certainly one main part of the life of faith consists in this, In having a constant recourse to the Sacrifice and Satisfaction of Christ,
Now wherein does this life of faith consist? Certainly one main part of the life of faith consists in this, In having a constant recourse to the Sacrifice and Satisfaction of christ,
Pauls living by faith consisted in this, In having respect to Christ as giving himself for him. Now how was it that Christ gave himself for Paul? Certainly it was in the virtue of that great and eternal Sacrifice of his: compare this with Eph. 6.2. Christ hath loved us, and given himself for us an offering and a sacrifice unto God.
Paul's living by faith consisted in this, In having respect to christ as giving himself for him. Now how was it that christ gave himself for Paul? Certainly it was in the virtue of that great and Eternal Sacrifice of his: compare this with Ephesians 6.2. christ hath loved us, and given himself for us an offering and a sacrifice unto God.
Now Paul lived by the faith of the Son of God, who loved him and gave himself for him, that is, he lived by saith on the Sacrifice and Satisfaction of Christ, he had continual recourse to the Sacrifice and Satisfaction of Christ, this was his living by faith.
Now Paul lived by the faith of the Son of God, who loved him and gave himself for him, that is, he lived by Says on the Sacrifice and Satisfaction of christ, he had continual recourse to the Sacrifice and Satisfaction of christ, this was his living by faith.
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2. How ought we to make use of the Sacrifice and Satisfaction of Christ so as to draw down the virtue and benefit of Christs Satisfaction to our selves.
2. How ought we to make use of the Sacrifice and Satisfaction of christ so as to draw down the virtue and benefit of Christ Satisfaction to our selves.
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When-ever we would treat with God about terms of peace and reconciliation with him, we must be sure to have recourse to the death, sufferings, and satisfaction of Christ;
Whenever we would Treat with God about terms of peace and reconciliation with him, we must be sure to have recourse to the death, sufferings, and satisfaction of christ;
all our peace with God is founded in the blood of Christ, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, &c. Here are two means of our reconciliation with God set down, the principal and the instrumental. The principal means of our reconciliation with God is the blood of Christ, Whom God hath set forth to be a propitiation through faith in his blood.
all our peace with God is founded in the blood of christ, Rom. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of Sins, etc. Here Are two means of our reconciliation with God Set down, the principal and the instrumental. The principal means of our reconciliation with God is the blood of christ, Whom God hath Set forth to be a propitiation through faith in his blood.
The instrumental means of our reconciliation is our faith, Faith in his blood. That expression [ his blood ] comprehends the whole work of Christs Satisfaction, Christs laying down his life was the compleating or consummating act of his sufferings,
The instrumental means of our reconciliation is our faith, Faith in his blood. That expression [ his blood ] comprehends the Whole work of Christ Satisfaction, Christ laying down his life was the completing or consummating act of his sufferings,
and therefore all his sufferings, in the whole work of his Satisfaction, are comprehended under that expression of his blood. Christs Satisfaction then is the principal means of our reconciliation with God.
and Therefore all his sufferings, in the Whole work of his Satisfaction, Are comprehended under that expression of his blood. Christ Satisfaction then is the principal means of our reconciliation with God.
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Now that which must make this Satisfaction of Christ profitable and available unto us must be our faith, Whom God hath ordained to be a propitiation through faith in his blood:
Now that which must make this Satisfaction of christ profitable and available unto us must be our faith, Whom God hath ordained to be a propitiation through faith in his blood:
but I call it our faith, because it is such an act as is wrought in us and by us, faith it self is the gift of God: so the Apostle tells us, Eph. 2.8. It is not of our selves, it is the gift of God.
but I call it our faith, Because it is such an act as is wrought in us and by us, faith it self is the gift of God: so the Apostle tells us, Ephesians 2.8. It is not of our selves, it is the gift of God.
Faith, I say, is an act in us, and put forth by us, and there must be something done in us and by us in order to our receiving benefit by Christs Satisfaction.
Faith, I say, is an act in us, and put forth by us, and there must be something done in us and by us in order to our receiving benefit by Christ Satisfaction.
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yet there must be an act put forth in us by the help and assistance of the Spirit of God, whereby we may reach forth unto and take hold of the Satisfaction of Christ that is wrought without us,
yet there must be an act put forth in us by the help and assistance of the Spirit of God, whereby we may reach forth unto and take hold of the Satisfaction of christ that is wrought without us,
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Now, saith our Saviour, whoever will have benefit by me, and would be delivered from perishing and condemnation, he must direct the eye of his faith to me as crucified, he must behold me in my Satisfaction, there is no other means of reconciliation or peace with God but this;
Now, Says our Saviour, whoever will have benefit by me, and would be Delivered from perishing and condemnation, he must Direct the eye of his faith to me as Crucified, he must behold me in my Satisfaction, there is no other means of reconciliation or peace with God but this;
he that believes on me as crucified, he that looks upon me as lifted up on the Cross to make satisfaction for the sins of men, he it is that shall not perish, but have eternal life:
he that believes on me as Crucified, he that looks upon me as lifted up on the Cross to make satisfaction for the Sins of men, he it is that shall not perish, but have Eternal life:
Therefore it is that Paul said, He determined to know nothing but Jesus Christ and him crucified, 1 Cor. 2.3. Paul knew that the foundation of our happiness lay in Christs crucifixion and sufferings, and in the satisfaction that was made to God by them;
Therefore it is that Paul said, He determined to know nothing but jesus christ and him Crucified, 1 Cor. 2.3. Paul knew that the Foundation of our happiness lay in Christ crucifixion and sufferings, and in the satisfaction that was made to God by them;
and in another place where he tells what the substance of the Gospel is, he says, That God was in Christ, reconciling the world to himself, not imputing to them their trespasses,
and in Another place where he tells what the substance of the Gospel is, he Says, That God was in christ, reconciling the world to himself, not imputing to them their Trespasses,
but imputing to them the righteousness of his Son, 2 Cor. 5.19, 20, &c. So that the substance of the Gospel consists in this, That God offers reconciliation unto men by the death, sufferings,
but imputing to them the righteousness of his Son, 2 Cor. 5.19, 20, etc. So that the substance of the Gospel consists in this, That God offers reconciliation unto men by the death, sufferings,
This is notably set forth by our Saviour in that mysterious Sermon of his in the sixth of John, which many of his Hearers were not able to bear because it was so spiritual.
This is notably Set forth by our Saviour in that mysterious Sermon of his in the sixth of John, which many of his Hearers were not able to bear Because it was so spiritual.
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In that Sermon our Saviour calls himself the bread of life, and he tells us, The bread which he will give is his flesh which he will give for the life of the world, vers.
In that Sermon our Saviour calls himself the bred of life, and he tells us, The bred which he will give is his Flesh which he will give for the life of the world, vers.
Christ gives his flesh for the life of the world, that is to say, he gives himself to suffer that in a part of our flesh which he assumed, which we ought to have suffered;
christ gives his Flesh for the life of the world, that is to say, he gives himself to suffer that in a part of our Flesh which he assumed, which we ought to have suffered;
When-ever guilt lies upon the conscience, when the load and burden of sin oppresseth the soul, there is no remedy but by flying to the flesh of Christ who was crucified,
Whenever guilt lies upon the conscience, when the load and burden of since Oppresses the soul, there is no remedy but by flying to the Flesh of christ who was Crucified,
and the body is starved, natural life ceaseth) so the life of our souls is maintained by a daily living upon Christ crucified, by living upon his sufferings and satisfaction;
and the body is starved, natural life ceases) so the life of our Souls is maintained by a daily living upon christ Crucified, by living upon his sufferings and satisfaction;
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and the reason is plainly this, The life of the soul consists in the favour of God, In thy favour there is life, saith the Psalmist, and thy lovingkindness is better than life.
and the reason is plainly this, The life of the soul consists in the favour of God, In thy favour there is life, Says the Psalmist, and thy Lovingkindness is better than life.
Now the sufferings and satisfaction of Christ are the means to take away the guilt of sin, The blood of Jesus Christ his Son cleanseth us from all sin, 1 Joh. 1.7.
Now the sufferings and satisfaction of christ Are the means to take away the guilt of since, The blood of jesus christ his Son Cleanseth us from all since, 1 John 1.7.
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Now it is the respect that God hath to the Satisfaction of his Son (Christ having born that displeasure, that punishment which we deserved) that is the only means to turn away Gods displeasure from us.
Now it is the respect that God hath to the Satisfaction of his Son (christ having born that displeasure, that punishment which we deserved) that is the only means to turn away God's displeasure from us.
therefore it becomes us to keep the satisfaction of Christ much in our eye, because this is the means of preserving us in the favour of God as well as of bringing us into it at first.
Therefore it becomes us to keep the satisfaction of christ much in our eye, Because this is the means of preserving us in the favour of God as well as of bringing us into it At First.
Hence also are we said to be saved by his life, Rom. 5.10. If when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life.
Hence also Are we said to be saved by his life, Rom. 5.10. If when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life.
and pleading by his Intercession, the virtue and merit of his sufferings, this is the means to keep us in the favour of God, till we be brought to salvation;
and pleading by his Intercession, the virtue and merit of his sufferings, this is the means to keep us in the favour of God, till we be brought to salvation;
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It is that grace and mercy which is given to us in Christ, through his merit and satisfaction, that carries us along till we are brought to eternal life, therefore the Satisfaction of Christ is of constant Use to us.
It is that grace and mercy which is given to us in christ, through his merit and satisfaction, that carries us along till we Are brought to Eternal life, Therefore the Satisfaction of christ is of constant Use to us.
THat which we were last upon was, Why we ought to live by faith upon the Sacrifice and Satisfaction of Christ. Two Considerations have already been offered.
THat which we were last upon was, Why we ought to live by faith upon the Sacrifice and Satisfaction of christ. Two Considerations have already been offered.
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that it is so by Divine ordination and appointment, and that God propounds and offers it to us to be received by faith on our part, is that which I am now to speak of;
that it is so by Divine ordination and appointment, and that God propounds and offers it to us to be received by faith on our part, is that which I am now to speak of;
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Consider that expression, Who verily was foreordained. Christ was foreordained before the foundation of the world to be a slain Lamb, his death was decreed and foreordained to be the means and only means of our reconciliation with God.
Consider that expression, Who verily was foreordained. christ was foreordained before the Foundation of the world to be a slave Lamb, his death was decreed and foreordained to be the means and only means of our reconciliation with God.
The Apostle speaking of the Gospel saith, That therein is the righteousness of God revealed from faith to faith, Rom. 1.17. God hath revealed the righteousness of his Son in the Gospel as the great object of our faith.
The Apostle speaking of the Gospel Says, That therein is the righteousness of God revealed from faith to faith, Rom. 1.17. God hath revealed the righteousness of his Son in the Gospel as the great Object of our faith.
Christ giving that obedience to the Law which the Law requires, Christ suffering and undergoing the punishment which the Law exacts from us for the breach of it, this is the righteousness of Christ,
christ giving that Obedience to the Law which the Law requires, christ suffering and undergoing the punishment which the Law exacts from us for the breach of it, this is the righteousness of christ,
and this is that which the Gospel tenders to us as the object of our faith, to be embraced and received by us, Therein, saith the Apostle, is the righteousness of God revealed from faith to faith:
and this is that which the Gospel tenders to us as the Object of our faith, to be embraced and received by us, Therein, Says the Apostle, is the righteousness of God revealed from faith to faith:
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and therefore that expression is very observable in the Text before mentioned, The righteousness of God is revealed in the Gospel from faith to faith. Why from faith to faith? The meaning I take to be, that our faith ought to take a firm and fast hold of the righteousness of Christ,
and Therefore that expression is very observable in the Text before mentioned, The righteousness of God is revealed in the Gospel from faith to faith. Why from faith to faith? The meaning I take to be, that our faith ought to take a firm and fast hold of the righteousness of christ,
1. If we would make use of the Satisfaction of Christ, let us look upon our selves as guilty persons, most worthy of Divine wrath and condemnation, as considered in our selves.
1. If we would make use of the Satisfaction of christ, let us look upon our selves as guilty Persons, most worthy of Divine wrath and condemnation, as considered in our selves.
This was shadowed forth in the Levitical Ordinances, he that brought his offering to the Priest, was to lay his hand on the head of the Sacrifice, Levit. 1.4. And he shall put his hand upon the head of the burnt-offering, and it shall be accepted for him to make atonement.
This was shadowed forth in the Levitical Ordinances, he that brought his offering to the Priest, was to lay his hand on the head of the Sacrifice, Levit. 1.4. And he shall put his hand upon the head of the Burnt-offering, and it shall be accepted for him to make atonement.
This Rite of laying the hand on the head of the Sacrifice or Offering by him that brought it, did carry in it a tacit or secret confession of the persons guiltiness, he did hereby confess that he was worthy to be put to death for his sin.
This Rite of laying the hand on the head of the Sacrifice or Offering by him that brought it, did carry in it a tacit or secret Confessi of the Persons guiltiness, he did hereby confess that he was worthy to be put to death for his since.
therefore when we come to make use of the Satisfaction of Christ and his Sacrifice, we ought to be sensible of our own guiltiness and worthiness of condemnation:
Therefore when we come to make use of the Satisfaction of christ and his Sacrifice, we ought to be sensible of our own guiltiness and worthiness of condemnation:
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Come unto me all ye that are weary and heavy laden, and I will give you rest, saith our Saviour, Mat. 11.28. We must be weary and heavy laden with the sense of our own guiltiness before we can prize the satisfaction of Christ.
Come unto me all you that Are weary and heavy laden, and I will give you rest, Says our Saviour, Mathew 11.28. We must be weary and heavy laden with the sense of our own guiltiness before we can prize the satisfaction of christ.
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We ought therefore, when ever we come to make use of the satiffaction of Christ, to see what the desert of our own sins is in the sufferings of Christ.
We ought Therefore, when ever we come to make use of the satiffaction of christ, to see what the desert of our own Sins is in the sufferings of christ.
when we consider the pain, grief, torment, and death that he suffered in his body, we ought to consider with our selves, that these were the very things we deserved, we were the persons that deserved to be forsaken of God, to have the face of God hid from us, we were they that deserved to feel the wrath of God, to be made the butt of Gods wrath and displeasure, we deserved that pain, anguish,
when we Consider the pain, grief, torment, and death that he suffered in his body, we ought to Consider with our selves, that these were the very things we deserved, we were the Persons that deserved to be forsaken of God, to have the face of God hid from us, we were they that deserved to feel the wrath of God, to be made the butt of God's wrath and displeasure, we deserved that pain, anguish,
He that doth not see himself worthy to be cast off, nay I may say, he that doth not see himself worthy to be cut off by the wrath of an angry God for his sins, will never prize the satisfaction of Christ as he ought to do.
He that does not see himself worthy to be cast off, nay I may say, he that does not see himself worthy to be Cut off by the wrath of an angry God for his Sins, will never prize the satisfaction of christ as he ought to do.
If we would make use of the Sufferings and Satisfaction of Christ, so as to draw home the benefit of it to our selves, let us direct the eye of our faith unto our natures suffering in Christ.
If we would make use of the Sufferings and Satisfaction of christ, so as to draw home the benefit of it to our selves, let us Direct the eye of our faith unto our nature's suffering in christ.
as sin was committed in the nature of man. Consider what the Apostle saith, 1 Cor. 15.21. Since by man came death, by man also came the resurrection from the dead.
as since was committed in the nature of man. Consider what the Apostle Says, 1 Cor. 15.21. Since by man Come death, by man also Come the resurrection from the dead.
It was the nature of man that sinned in the first Adam, and it is the nature of man that hath obeyed and satisfied in Christ the second Adam. It was the nature of man that was deprived of happiness,
It was the nature of man that sinned in the First Adam, and it is the nature of man that hath obeyed and satisfied in christ the second Adam. It was the nature of man that was deprived of happiness,
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and lost communion with God, and was subject to death in the first Adam, and it was the nature of man that was restored to happiness, that was admitted unto communion with God, that was raised from the dead in Christ the second Adam. Therefore is it that in Rom. 5.19. we read of two men, Adam and Christ, As by one mans disobedience many were made sinners.
and lost communion with God, and was Subject to death in the First Adam, and it was the nature of man that was restored to happiness, that was admitted unto communion with God, that was raised from the dead in christ the second Adam. Therefore is it that in Rom. 5.19. we read of two men, Adam and christ, As by one men disobedience many were made Sinners.
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This is a great quiet and relief to faith to find that in our nature that is adequate and commensurate to the Law, Christ having satisfied the Law in our nature for us, it is in Gods account as if we had satisfied it. Consider that expression, Rom. 8.4. That the righteousness of the law might be fulfilled in us.
This is a great quiet and relief to faith to find that in our nature that is adequate and commensurate to the Law, christ having satisfied the Law in our nature for us, it is in God's account as if we had satisfied it. Consider that expression, Rom. 8.4. That the righteousness of the law might be fulfilled in us.
Some Learned men interpret that phrase [ in us ] that is, in our nature, Christ having fulfilled the Law for us in a part of our nature, it is in Gods account as if so be we had fulfilled it.
some Learned men interpret that phrase [ in us ] that is, in our nature, christ having fulfilled the Law for us in a part of our nature, it is in God's account as if so be we had fulfilled it.
Christ is here spoken of as the Head of all the Elect. Now he is the person that sanctifieth, He that sanctifieth, and they who are sanctified, Christ is the person sanctifying, all the Elect are sanctified in him.
christ is Here spoken of as the Head of all the Elect. Now he is the person that Sanctifieth, He that Sanctifieth, and they who Are sanctified, christ is the person sanctifying, all the Elect Are sanctified in him.
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and that he may do this, that he may be in a capacity to do it, he must participate of one and the same common nature with them whom he doth so sanctifie:
and that he may do this, that he may be in a capacity to do it, he must participate of one and the same Common nature with them whom he does so sanctify:
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This the Apostle doth farther amplifie at vers. 14. For as much then as the children were made partakers of flesh and blood, he also himself took part of the same.
This the Apostle does farther amplify At vers. 14. For as much then as the children were made partakers of Flesh and blood, he also himself took part of the same.
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they were made subject to death, therefore Christ tasted death for them, as we have it vers. 9. Christ taking upon him the same nature with his brethren, did punctually fulfil for them in their nature whatever was expected from them.
they were made Subject to death, Therefore christ tasted death for them, as we have it vers. 9. christ taking upon him the same nature with his brothers, did punctually fulfil for them in their nature whatever was expected from them.
Now in the serious exercises of faith we ought to attend this, we ought to consider how that all the great things of our salvation were transacted by our Head in a part of our nature for us;
Now in the serious exercises of faith we ought to attend this, we ought to Consider how that all the great things of our salvation were transacted by our Head in a part of our nature for us;
and are under the fear of. The Apostle tells us, Rom. 4.5. The law worketh wrath. The Law works the fear of wrath in the conscience, the Law begets the sense of Gods wrath in the conscience.
and Are under the Fear of. The Apostle tells us, Rom. 4.5. The law works wrath. The Law works the Fear of wrath in the conscience, the Law begets the sense of God's wrath in the conscience.
as that which is due for sin. Hence also is that expression of conscience of sin, Heb. 10.2. The worshippers once purged, should have no more conscience of sin.
as that which is due for since. Hence also is that expression of conscience of since, Hebrew 10.2. The worshippers once purged, should have no more conscience of since.
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that would be an impious opinion, nay the contrary thereunto is most true, a conscience purged from the guilt of sin by the Blood and Sacrifice of Christ, such a person makes more conscience of sin, that is, of committing sin.
that would be an impious opinion, nay the contrary thereunto is most true, a conscience purged from the guilt of since by the Blood and Sacrifice of christ, such a person makes more conscience of since, that is, of committing since.
But the meaning of the place is, that those who have their consciences once purged and cleansed by the blood of Christ, they ought to have no more conscience of sin as to guilt, that is, they ought to look upon their consciences exonerated and discharged from guilt by the Sacrifice of Christ.
But the meaning of the place is, that those who have their Consciences once purged and cleansed by the blood of christ, they ought to have no more conscience of since as to guilt, that is, they ought to look upon their Consciences exonerated and discharged from guilt by the Sacrifice of christ.
God, saith he, in his righteous judgment exacted all those things from us which are written in the Law, which when we our selves were not able to pay, our Lord hath paid them for us.
God, Says he, in his righteous judgement exacted all those things from us which Are written in the Law, which when we our selves were not able to pay, our Lord hath paid them for us.
As we who are the sinful sons of men, have sinned voluntarily, so one of our kin, one of our stock and linage, one that was true man hath voluntarily offered himself to suffer for us poor sinful men.
As we who Are the sinful Sons of men, have sinned voluntarily, so one of our kin, one of our stock and lineage, one that was true man hath voluntarily offered himself to suffer for us poor sinful men.
So that satisfaction is voluntarily tendered up to God, in our room and stead, by one who was true man, and in all points like unto us, sin only excepted.
So that satisfaction is voluntarily tendered up to God, in our room and stead, by one who was true man, and in all points like unto us, sin only excepted.
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and sanctifying all his sufferings by the dignity of his own person. To illustrate this, let us consider that Scripture, Heb. 7.26. Such an High Priest became us who is holy, harmless, undefiled, separate from sinners, made higher than the heavens:
and sanctifying all his sufferings by the dignity of his own person. To illustrate this, let us Consider that Scripture, Hebrew 7.26. Such an High Priest became us who is holy, harmless, undefiled, separate from Sinners, made higher than the heavens:
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The scope of the Apostle in this place is to shew, that he who is our High Priest is more than a man, he is the Son of God, The word of the oath makes the Son which is consecrated for evermore.
The scope of the Apostle in this place is to show, that he who is our High Priest is more than a man, he is the Son of God, The word of the oath makes the Son which is consecrated for evermore.
The reason why Christs Sacrifice was beyond all theirs, was because he offered himself. Christ was both the Priest and the Sacrifice, He offered up himself, so saith this Text: and Heb. 1.3. it is said, That by himself he hath purged away our sins.
The reason why Christ Sacrifice was beyond all theirs, was Because he offered himself. christ was both the Priest and the Sacrifice, He offered up himself, so Says this Text: and Hebrew 1.3. it is said, That by himself he hath purged away our Sins.
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The inviolable Word that is the Son of God, the second Person in Trinity, who was inviolable and impassible, was not separated from his passible flesh in the time of his suffering.
The inviolable Word that is the Son of God, the second Person in Trinity, who was inviolable and impassable, was not separated from his passable Flesh in the time of his suffering.
And another of the Ancients expresseth himself to this purpose (and it is a memorable passage:) The Son of God, that he might shew that he was not absent from the Temple of his body in the time of his Passion,
And Another of the Ancients Expresses himself to this purpose (and it is a memorable passage:) The Son of God, that he might show that he was not absent from the Temple of his body in the time of his Passion,
but that he was present with it in his suffering, therefore it was, that as he was God, by the power of his Divinity at the same time when he suffered in his flesh, he caused darkness to come over the Sun, brake the rocks in pieces, and raised the dead.
but that he was present with it in his suffering, Therefore it was, that as he was God, by the power of his Divinity At the same time when he suffered in his Flesh, he caused darkness to come over the Sun, brake the Rocks in Pieces, and raised the dead.
In the work of Christs Satisfaction the Divine nature was the principal efficient cause, the humane nature, the less principal, ministring or subservient cause, as Divines speak.
In the work of Christ Satisfaction the Divine nature was the principal efficient cause, the humane nature, the less principal, ministering or subservient cause, as Divines speak.
For though in respect of his humane nature, he be inferiour to the Father, and the Father is said to be greater than he, Joh. 14.28. yet in respect of his Divine nature he is equal with the Father, Joh. 1.1. In the beginning was the Word, and the Word was with God, and the Word was God:
For though in respect of his humane nature, he be inferior to the Father, and the Father is said to be greater than he, John 14.28. yet in respect of his Divine nature he is equal with the Father, John 1.1. In the beginning was the Word, and the Word was with God, and the Word was God:
It is the Divinity of the Son that doth lay down, and take again his life as he was man, 1 Joh. 3.16. Hereby perceive we the love of God, that he laid down his life for us.
It is the Divinity of the Son that does lay down, and take again his life as he was man, 1 John 3.16. Hereby perceive we the love of God, that he laid down his life for us.
If we would make use of the Sufferings and Satisfaction of Christ, so as to draw down the virtue and benefit of them to our own souls, we must lay the stress of our faith upon Christ,
If we would make use of the Sufferings and Satisfaction of christ, so as to draw down the virtue and benefit of them to our own Souls, we must lay the stress of our faith upon christ,
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and thereby testifying his faith in Christ the true Sacrifice that was to be slain for him, Mat. 11.28. Come unto me all ye that are weary and heavy laden, and I will give you rest.
and thereby testifying his faith in christ the true Sacrifice that was to be slave for him, Mathew 11.28. Come unto me all you that Are weary and heavy laden, and I will give you rest.
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The Jewish Writers tell us, That he that did impose or lay his hand on the head of the Sacrifice, was to do it with all his might, he was to lay both his hands upon the beasts head: and what doth this teach us,
The Jewish Writers tell us, That he that did impose or lay his hand on the head of the Sacrifice, was to do it with all his might, he was to lay both his hands upon the beasts head: and what does this teach us,
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but that our reliance upon Christ and the virtue of his eternal Sacrifice ought to be most firm and strong? A weak and feeble hand of faith will bring but weak comfort:
but that our reliance upon christ and the virtue of his Eternal Sacrifice ought to be most firm and strong? A weak and feeble hand of faith will bring but weak Comfort:
I say, we must rely strongly, strongly, strongly upon this eternal Sacrifice of Christ, lay the whole stress of our Faith upon the Sacrifice and Satisfaction of Christ for pardon of sin and reconciliation with God.
I say, we must rely strongly, strongly, strongly upon this Eternal Sacrifice of christ, lay the Whole stress of our Faith upon the Sacrifice and Satisfaction of christ for pardon of since and reconciliation with God.
In the sixth of John our Saviour annexeth the promise of eternal life unto eating his flesh, vers. 54. Whoso eateth my flesh, and drinketh my blood, hath eternal life.
In the sixth of John our Saviour annexeth the promise of Eternal life unto eating his Flesh, vers. 54. Whoso Eateth my Flesh, and Drinketh my blood, hath Eternal life.
therefore to eat the flesh, and drink the blood of Christ imports this, to lay the whole stress of our faith upon the sufferings and satisfaction of Christ for pardon of sin and acceptation with God. The seventh Direction is:
Therefore to eat the Flesh, and drink the blood of christ imports this, to lay the Whole stress of our faith upon the sufferings and satisfaction of christ for pardon of since and acceptation with God. The seventh Direction is:
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If we would make use of the satisfaction of Christ, we must present the sacrifice and satisfaction of Christ to God and our selves unto God in the virtue of it. In Exod. 29.10. we read, that Aaron and his Sons were to put their hands on the head of the bullock.
If we would make use of the satisfaction of christ, we must present the sacrifice and satisfaction of christ to God and our selves unto God in the virtue of it. In Exod 29.10. we read, that Aaron and his Sons were to put their hands on the head of the bullock.
By this Rite the Priest presented the bullock, a figure of Christ, unto God for them, hereby intimating (as Junius observes) that they did present themselves to God not in themselves, but in the person of Christ.
By this Rite the Priest presented the bullock, a figure of christ, unto God for them, hereby intimating (as Junius observes) that they did present themselves to God not in themselves, but in the person of christ.
All true Believers are comprehended in Christ as in their Head, and what Christ their Head hath done in a part of their nature, which he hath assumed for them, is looked upon by God as if so be they had done it:
All true Believers Are comprehended in christ as in their Head, and what christ their Head hath done in a part of their nature, which he hath assumed for them, is looked upon by God as if so be they had done it:
therefore are we said to be the righteousness of God in him, 2 Cor. 5.21. In him, not in our selves, says Austin. Believers are righteous, but how? in their Head;
Therefore Are we said to be the righteousness of God in him, 2 Cor. 5.21. In him, not in our selves, Says Austin. Believers Are righteous, but how? in their Head;
they have a righteousness, but what is it? not a righteousness of their own, but they have a righteousness in their Head, his righteousness is accounted theirs:
they have a righteousness, but what is it? not a righteousness of their own, but they have a righteousness in their Head, his righteousness is accounted theirs:
and we are in him by communion of nature, we have the verity and truth of humane nature in us, Christ hath the verity of humane nature in him, he was true man as we are.
and we Are in him by communion of nature, we have the verity and truth of humane nature in us, christ hath the verity of humane nature in him, he was true man as we Are.
You in me. Believers in Christ have obeyed the Law, Believers in Christ have undergone the curse, Believers in Christ have suffered the wrath of God, satisfied Divine Justice;
You in me. Believers in christ have obeyed the Law, Believers in christ have undergone the curse, Believers in christ have suffered the wrath of God, satisfied Divine justice;
yet all mankind have not saving benefit from Christ by virtue of this communion of nature that is between Christ and them, it is only Believers who are the Members of Christ that have benefit by what Christ hath done;
yet all mankind have not Saving benefit from christ by virtue of this communion of nature that is between christ and them, it is only Believers who Are the Members of christ that have benefit by what christ hath done;
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After we have betaken our selves to the Satisfaction of Christ, and made use of it in a due manner, we ought to hope for pardon and acceptance in the virtue of it.
After we have betaken our selves to the Satisfaction of christ, and made use of it in a due manner, we ought to hope for pardon and acceptance in the virtue of it.
To take hold of pardon before we have betaken our selves to the remedy, and before we have made use of the means which God hath appointed for obtaining pardon, this were presumption;
To take hold of pardon before we have betaken our selves to the remedy, and before we have made use of the means which God hath appointed for obtaining pardon, this were presumption;
therefore for any person to run away with this doctrine, Christ hath made full satisfaction to the Justice of God for the sins of men, Christ hath suffered as much as we deserve,
Therefore for any person to run away with this Doctrine, christ hath made full satisfaction to the justice of God for the Sins of men, christ hath suffered as much as we deserve,
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yet this treasure and store house of merit that is in the death and satisfaction of Christ is opened unto none but unto such who by humble faith apply themselves to Christ for the virtue of his death.
yet this treasure and store house of merit that is in the death and satisfaction of christ is opened unto none but unto such who by humble faith apply themselves to christ for the virtue of his death.
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There must be then hungering and thirsting after Christs righteousness before we shall be satisfied, and there must be faith in his blood, Rom. 3.25. Him hath God ordained to be a propitiation through faith in his blood;
There must be then hungering and thirsting After Christ righteousness before we shall be satisfied, and there must be faith in his blood, Rom. 3.25. Him hath God ordained to be a propitiation through faith in his blood;
yet the satisfaction and sufferings of Christ are available and effectual to none but to such as by humble saith do apply themselves to him, He is able to save to the utmost all that come to God by him, Heb. 7.25. There must be a coming then, otherwise there is no salvation to be expected.
yet the satisfaction and sufferings of christ Are available and effectual to none but to such as by humble Says do apply themselves to him, He is able to save to the utmost all that come to God by him, Hebrew 7.25. There must be a coming then, otherwise there is no salvation to be expected.
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therefore unless thou have seen thy perishing condition without Christ, unless thou art sensible of the infinite need of his satisfaction to make thy peace with God,
Therefore unless thou have seen thy perishing condition without christ, unless thou art sensible of the infinite need of his satisfaction to make thy peace with God,
and dost in an humble manner, with holy desire apply thy self to Christ for the virtue and benefit of his satisfaction, thou canst expect no benefit by him.
and dost in an humble manner, with holy desire apply thy self to christ for the virtue and benefit of his satisfaction, thou Canst expect no benefit by him.
Now, saith he, having pitcht our faith upon Christ as our Priest, and upon the merit and virtue of his Sacrifice, Let us draw near in full assurance of faith, or with full certainty of faith:
Now, Says he, having pitched our faith upon christ as our Priest, and upon the merit and virtue of his Sacrifice, Let us draw near in full assurance of faith, or with full certainty of faith:
the meaning is, having made use of Christ as our Priest, having pitcht our faith upon his Sacrifice, let us not doubt of pardon and acceptance, let us bear up our selves with a full confidence upon the merit of Christs Satisfaction.
the meaning is, having made use of christ as our Priest, having pitched our faith upon his Sacrifice, let us not doubt of pardon and acceptance, let us bear up our selves with a full confidence upon the merit of Christ Satisfaction.
When we have laid the stress of our faith upon the Sacrifice and Satisfaction of Christ, we ought to bear up our selves with an humble confidence, that we shall be pardoned and accepted upon the account of the virtue and merit of Christs Satisfaction;
When we have laid the stress of our faith upon the Sacrifice and Satisfaction of christ, we ought to bear up our selves with an humble confidence, that we shall be pardoned and accepted upon the account of the virtue and merit of Christ Satisfaction;
after we have applied our selves to it, this would be greatly derogatory to the honour of Christs Satisfaction, Heb. 9.13, 14. For if the blood of bulls and goats,
After we have applied our selves to it, this would be greatly derogatory to the honour of Christ Satisfaction, Hebrew 9.13, 14. For if the blood of Bulls and Goats,
how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead work to serve the living God? That which the Apostle asserts here is, That the blood of Christ is able to purge tho conscience from dead works so as to serve the living God.
how much more shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, purge your conscience from dead work to serve the living God? That which the Apostle asserts Here is, That the blood of christ is able to purge though conscience from dead works so as to serve the living God.
To perge the conscience from dead works, is to purge the conscience from the guilt of sin, to clear the conscience, to absolve the guilt of sin, in the eye of conscience,
To perge the conscience from dead works, is to purge the conscience from the guilt of since, to clear the conscience, to absolve the guilt of since, in the eye of conscience,
how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? The force of the Apostles argument comes to this:
how much more shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, purge your Consciences from dead works to serve the living God? The force of the Apostles argument comes to this:
If the Levitical Rites, if those Purifications that were used under the Law, were sufficient to cleanse a person after a legal manner, much more is the blood of Christ, which is the blood of that person, who is God as well as man, be able to cleanse their conscience, who do apply themselves by saith to him. The Apostle argues thus:
If the Levitical Rites, if those Purifications that were used under the Law, were sufficient to cleanse a person After a Legal manner, much more is the blood of christ, which is the blood of that person, who is God as well as man, be able to cleanse their conscience, who do apply themselves by Says to him. The Apostle argues thus:
and the blood was put upon the Altar, there was atonement made for him, and he might know that his sin was forgiven him, Lev. 4.31. The Priest shall make an atonement for him, and it shall be forgiven him.
and the blood was put upon the Altar, there was atonement made for him, and he might know that his since was forgiven him, Lev. 4.31. The Priest shall make an atonement for him, and it shall be forgiven him.
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Now the Faithful having such an express promise, in the time of the Law, that if they came and brought their Sacrifice to the Priest after the due order,
Now the Faithful having such an express promise, in the time of the Law, that if they Come and brought their Sacrifice to the Priest After the due order,
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Now having a promise, that when they had brought their Sacrifice according to Gods appointment, they had the Word of God for it, that their sins should be pardoned.
Now having a promise, that when they had brought their Sacrifice according to God's appointment, they had the Word of God for it, that their Sins should be pardoned.
and if we may not know, when we apply our selves to the Sacrifice of Christ, that our sins are pardoned, our priviledges would be less than theirs were.
and if we may not know, when we apply our selves to the Sacrifice of christ, that our Sins Are pardoned, our privileges would be less than theirs were.
If the blood of bulls and goats have such efficacy, if the legal Sacrifices be able to cleanse the conscience, how much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, cleanse our consciences from dead works? The Apostle doth here oppose the blood of Christ to the blood of bulls and goats.
If the blood of Bulls and Goats have such efficacy, if the Legal Sacrifices be able to cleanse the conscience, how much more shall the blood of christ, who through the Eternal Spirit, offered himself without spot to God, cleanse our Consciences from dead works? The Apostle does Here oppose the blood of christ to the blood of Bulls and Goats.
much more shall the blood of Christ, who was the true Sacrifice, and unto whom all the other Sacrifices were referred, have this effect to cleanse mens consciences really:
much more shall the blood of christ, who was the true Sacrifice, and unto whom all the other Sacrifices were referred, have this Effect to cleanse men's Consciences really:
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therefore doth the Apostle add this, How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, cleanse our consciences from dead works? As much as if he should say, Christ offered himself up to God in the virtue of his Deity, in the virtue and power of his Divinity, the Godhead was conjunct with his flesh in suffering:
Therefore does the Apostle add this, How much more shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, cleanse our Consciences from dead works? As much as if he should say, christ offered himself up to God in the virtue of his Deity, in the virtue and power of his Divinity, the Godhead was conjunct with his Flesh in suffering:
when we have in an humble manner applied our selves to it, is to forget the dignity of the person who offered the Sacrifice, who was God as well as man,
when we have in an humble manner applied our selves to it, is to forget the dignity of the person who offered the Sacrifice, who was God as well as man,
The Apostle puts a mighty weight upon this, If the Sacrifices under the Law were effectual to take away sin, much more shall the blood of Christ, who was God as well as man, be able to purge away the guilt of sin from the consciences of those that apply themselves to him.
The Apostle puts a mighty weight upon this, If the Sacrifices under the Law were effectual to take away since, much more shall the blood of christ, who was God as well as man, be able to purge away the guilt of since from the Consciences of those that apply themselves to him.
2. Not to have an humble confidence of pardon and acceptance after we have applied our selves to the Sacrifice and Satisfaction of Christ, is derogatory to many of the Attributes of God.
2. Not to have an humble confidence of pardon and acceptance After we have applied our selves to the Sacrifice and Satisfaction of christ, is derogatory to many of the Attributes of God.
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The Sacrifice of Christ is the provision which God hath made for the taking away of sin, Behold the Lamb of God which taketh away the sin of the world, Joh. 1.29. The blood of Jesus Christ his Son cleanseth from all sin, 1 Joh. 1.7. This also is his own word, Whom God hath set forth to be a propitiation through faith in his blood, Rom. 3.25. There is a Divine sanction and appointment upon it, that the blood of Jesus Christ should be the means of atonement;
The Sacrifice of christ is the provision which God hath made for the taking away of since, Behold the Lamb of God which Takes away the since of the world, John 1.29. The blood of jesus christ his Son Cleanseth from all since, 1 John 1.7. This also is his own word, Whom God hath Set forth to be a propitiation through faith in his blood, Rom. 3.25. There is a Divine sanction and appointment upon it, that the blood of jesus christ should be the means of atonement;
therefore if we should not have atonement, when we fly for refuge to the grace that is set before us, the appointment and ordination of God would be in vain, we should make God not to be true to his own word.
Therefore if we should not have atonement, when we fly for refuge to the grace that is Set before us, the appointment and ordination of God would be in vain, we should make God not to be true to his own word.
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Therefore after we have applied our selves by humble faith to the Sacrifice and Satisfaction of Christ for pardon and acceptance, it is our duty to expect in an humble manner pardon and acceptance by virtue of it.
Therefore After we have applied our selves by humble faith to the Sacrifice and Satisfaction of christ for pardon and acceptance, it is our duty to expect in an humble manner pardon and acceptance by virtue of it.
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Christs Satisfaction is the most excellent satisfaction, yea there is no other satisfaction besides it. Many inventions have been in the hearts of men to make satisfaction to God:
Christ Satisfaction is the most excellent satisfaction, yea there is no other satisfaction beside it. Many Inventions have been in the hearts of men to make satisfaction to God:
There are many ways which the sons of men have thought upon, to make satisfaction to God by. 1. Sometimes by afflicting the body, exercising severities upon it:
There Are many ways which the Sons of men have Thought upon, to make satisfaction to God by. 1. Sometime by afflicting the body, exercising severities upon it:
3. Men have thought to make satisfaction to God by some reformation of their conversations, by living a more strict and austere life than they did formerly.
3. Men have Thought to make satisfaction to God by Some Reformation of their conversations, by living a more strict and austere life than they did formerly.
However this is the course some have taken when conscience hath been awakened, and they see the hainousness of their sins, they think to satisfie God by a strict life, they renounce the world, spend their time in retirement, abridge themselves of their delights and pleasures,
However this is the course Some have taken when conscience hath been awakened, and they see the heinousness of their Sins, they think to satisfy God by a strict life, they renounce the world, spend their time in retirement, abridge themselves of their delights and pleasures,
and if we summon our selves to God Tribunal, and think with our selves how just and holy he is, we shall soon apprehend his Justice will not be put off with such poor things as men bring to him to satisfie him withal, nothing less than God can satisfie God.
and if we summon our selves to God Tribunal, and think with our selves how just and holy he is, we shall soon apprehend his justice will not be put off with such poor things as men bring to him to satisfy him withal, nothing less than God can satisfy God.
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and herein did the excellency of Christs Satisfaction appear, that it was abundantly sufficient. The dignity and excellency of Christs Satisfaction may yet farther appear from these considerations.
and herein did the excellency of Christ Satisfaction appear, that it was abundantly sufficient. The dignity and excellency of Christ Satisfaction may yet farther appear from these considerations.
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The Sacrifices under the Law were many. The Sacrifices offered by the Heathen were many; but Christs Sacrifice was but one, and offered once for all, Heb. 10.14. By one offering he hath perfected for ever them that are sanctified. 1 Pet. 3.18. Christ also hath once suffered for sin, the just for the unjust. Heb. 10.10. By the which will we are sanctified through the offering up the body of Christ once for all, once only.
The Sacrifices under the Law were many. The Sacrifices offered by the Heathen were many; but Christ Sacrifice was but one, and offered once for all, Hebrew 10.14. By one offering he hath perfected for ever them that Are sanctified. 1 Pet. 3.18. christ also hath once suffered for since, the just for the unjust. Hebrew 10.10. By the which will we Are sanctified through the offering up the body of christ once for all, once only.
All the Sacrifices that were offered by men in all Ages, both by Jews and Gentiles, were a plain intimation, that there was some Sacrifice by which God must be pacified,
All the Sacrifices that were offered by men in all Ages, both by jews and Gentiles, were a plain intimation, that there was Some Sacrifice by which God must be pacified,
1. The person who offers it was most holy, and without sin, Such an high Priest became us who was holy, harmless, undefiled, separate from sinners, Heb. 7.26.
1. The person who offers it was most holy, and without since, Such an high Priest became us who was holy, harmless, undefiled, separate from Sinners, Hebrew 7.26.
But now, saith the Apostle, he hath perfected, and for ever perfected them that are sanctified, that is, Christ by his Sacrifice hath perfectly reconciled us to God.
But now, Says the Apostle, he hath perfected, and for ever perfected them that Are sanctified, that is, christ by his Sacrifice hath perfectly reconciled us to God.
All that the Law could require was the death of the sinner, In the day that thou eatest, thou shalt dye the death, thou shalt undergo a double death, death natural, and death supernatural.
All that the Law could require was the death of the sinner, In the day that thou Eatest, thou shalt die the death, thou shalt undergo a double death, death natural, and death supernatural.
now the sufferings of Christ were consummate, sufferings in the highest measure and degree, whatever the humane nature supported by the Deity could suffer, that our Saviour did undergo;
now the sufferings of christ were consummate, sufferings in the highest measure and degree, whatever the humane nature supported by the Deity could suffer, that our Saviour did undergo;
Now every soul was to bear his own iniquity. Neither (2) did the Law require such a death that should be of so great efficacy, that it should not be only able to abolish death,
Now every soul was to bear his own iniquity. Neither (2) did the Law require such a death that should be of so great efficacy, that it should not be only able to Abolah death,
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Christ hath paid for us much more than we owed, and so much the more was that which Christ paid, by how much the vast and immense Ocean excels the least drop.
christ hath paid for us much more than we owed, and so much the more was that which christ paid, by how much the vast and immense Ocean excels the least drop.
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Though our sins are great, exceeding great, considered in themselves, yet being compared with the infiniteness of Christs Satisfaction, they are swallowed up in the vastness and insiniteness of the merit of the sufferings of that person who was God as well as man.
Though our Sins Are great, exceeding great, considered in themselves, yet being compared with the infiniteness of Christ Satisfaction, they Are swallowed up in the vastness and insiniteness of the merit of the sufferings of that person who was God as well as man.
5. The excellency of Christs Satisfaction appears in this, In that the Sacrifice of Christ is an eternal Sacrifice, that is, the virtue and efficacy of Christs Sacrifice and Satisfaction is eternal.
5. The excellency of Christ Satisfaction appears in this, In that the Sacrifice of christ is an Eternal Sacrifice, that is, the virtue and efficacy of Christ Sacrifice and Satisfaction is Eternal.
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The repetition of the Sacrifices under the Law did shew the imperfection of those Sacrifices; for if one Sacrifice had been sufficient, what need of such a multitude of Sacrifices,
The repetition of the Sacrifices under the Law did show the imperfection of those Sacrifices; for if one Sacrifice had been sufficient, what need of such a multitude of Sacrifices,
for though it was but once offered, yet the virtue of it is eternal. It is a great expression of the Apostle speaking of this Sacrifice, Heb. 9.14. Christ by the eternal Spirit offered himself up without spot to God.
for though it was but once offered, yet the virtue of it is Eternal. It is a great expression of the Apostle speaking of this Sacrifice, Hebrew 9.14. christ by the Eternal Spirit offered himself up without spot to God.
the Son of God, who offered himself up as a Sacrifice to God in our nature, being an eternal person, hath put eternal virtue and efficacy into that Sacrifice of his.
the Son of God, who offered himself up as a Sacrifice to God in our nature, being an Eternal person, hath put Eternal virtue and efficacy into that Sacrifice of his.
That expression which we translate new, properly signifies that which was newly killed or newly slain: the virtue of Christs blood is such in Gods account,
That expression which we translate new, properly signifies that which was newly killed or newly slave: the virtue of Christ blood is such in God's account,
and the reason why God punisheth the contempt of the Gospel so severely is, because it is a contempt of the great Sacrifice that was offered for sin.
and the reason why God Punisheth the contempt of the Gospel so severely is, Because it is a contempt of the great Sacrifice that was offered for since.
hence it is that all Nations have offered sacrifices, and hereby the common sense of mankind hath been exprest, that God was to be pacified by some sacrifice.
hence it is that all nations have offered Sacrifices, and hereby the Common sense of mankind hath been expressed, that God was to be pacified by Some sacrifice.
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and they despise this sacrifice, and undervalue this way of reconciliation, 'tis a plain sign and evidence that men do not care for reconciliation with God, it is all one to them,
and they despise this sacrifice, and undervalue this Way of reconciliation, it's a plain Signen and evidence that men do not care for reconciliation with God, it is all one to them,
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The slighting of Christ, and neglect of grace offered by the Redeemer, is a plain contempt of the Divine Majesty, it is a clear sign that men do not regard Gods anger,
The slighting of christ, and neglect of grace offered by the Redeemer, is a plain contempt of the Divine Majesty, it is a clear Signen that men do not regard God's anger,
and the remnant took his servants, and intreated them spightfully, and slew them. But when the King heard thereof he was wroth, and he sent forth his armies,
and the remnant took his Servants, and entreated them spitefully, and slew them. But when the King herd thereof he was wroth, and he sent forth his armies,
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and he sent forth his armies, and destroyed those murtherers, and burnt up their city. This was the revenge which God took for his despised and rejected grace.
and he sent forth his armies, and destroyed those murderers, and burned up their City. This was the revenge which God took for his despised and rejected grace.
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and do and suffer such things for man, in the nature of man, and yet be contemned and rejected by men, this makes the sin of men very great. In Joh. 6.51.
and do and suffer such things for man, in the nature of man, and yet be contemned and rejected by men, this makes the since of men very great. In John 6.51.
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This is more fully explained to us in another Scripture, Heb. 10.26, 27, 28, 29, 30. For if we sin wilfully after that we have received the knowledge of the truth, there remains no more sacrifice for sins,
This is more Fully explained to us in Another Scripture, Hebrew 10.26, 27, 28, 29, 30. For if we sin wilfully After that we have received the knowledge of the truth, there remains no more sacrifice for Sins,
The sin of such who contemn the Gospel, and reject the grace of it, consists in this, That they neglect and contemn the great Sacrifice that was offered for sin, that is plainly implied in that expression when it is said, There remains no more sacrifice for sin.
The since of such who contemn the Gospel, and reject the grace of it, consists in this, That they neglect and contemn the great Sacrifice that was offered for since, that is plainly implied in that expression when it is said, There remains no more sacrifice for since.
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and despise the grace of it, who contemn the great and only sacrifice? That which is reserved for such is this, It is judgment and fiery indignation which shall devour the adversaries.
and despise the grace of it, who contemn the great and only sacrifice? That which is reserved for such is this, It is judgement and fiery Indignation which shall devour the Adversaries.
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and that we may fully understand this, he calls it fiery indignation: Beza renders it, Heat of fire, as much as if it had been said, The hottest of Gods wrath is reserved for such,
and that we may Fully understand this, he calls it fiery Indignation: Beza renders it, Heat of fire, as much as if it had been said, The hottest of God's wrath is reserved for such,
He that transgressed the Law of Moses was punished, he therefore that despiseth the Gospel shall be much more punished, He that despised Moses law dyed without mercy.
He that transgressed the Law of Moses was punished, he Therefore that despises the Gospel shall be much more punished, He that despised Moses law died without mercy.
Why doth the Apostle call it Moses Law? That which was called Moses Law was indeed the Law of God, Moses was only the Minister to whom and by whom it was delivered, but the Law was God's.
Why does the Apostle call it Moses Law? That which was called Moses Law was indeed the Law of God, Moses was only the Minister to whom and by whom it was Delivered, but the Law was God's.
therefore doth the Apostle say, Of how much sorer punishment shall he be thought worthy, who trod under foot the Son of God? Here lies the force of the argument:
Therefore does the Apostle say, Of how much Sorer punishment shall he be Thought worthy, who trod under foot the Son of God? Here lies the force of the argument:
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If God did not suffer the transgressours of the Law which was published by Moses a Minister and Servant, to go unpunished, much less will he suffer the rejection of the Gospel which was published by his own Son, that came out of his bosom, to go unpunished.
If God did not suffer the transgressors of the Law which was published by Moses a Minister and Servant, to go unpunished, much less will he suffer the rejection of the Gospel which was published by his own Son, that Come out of his bosom, to go unpunished.
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but it also intimates the great sin of them who reject the Gospel, in that they reject so excellent a Person as the Son of God is, who is the subject matter of the Gospel.
but it also intimates the great since of them who reject the Gospel, in that they reject so excellent a Person as the Son of God is, who is the Subject matter of the Gospel.
Now that so great and excellent a Person as the Son of God and God, should be rejected, this is that which makes the sins of the despisers and contemners of the Gospel to be so great.
Now that so great and excellent a Person as the Son of God and God, should be rejected, this is that which makes the Sins of the despisers and contemners of the Gospel to be so great.
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Now as that is one thing that aggravates the sin of them that reject the grace of the Gospel, that they contemn Christs person, they tread under foot the Son of God;
Now as that is one thing that aggravates the since of them that reject the grace of the Gospel, that they contemn Christ person, they tread under foot the Son of God;
for their Redemption, and that his sufferings should be counted no more than as the sufferings of an ordinary common man? Is this an ordinary sin? Blush O Heavens, and be astonished O Earth!
for their Redemption, and that his sufferings should be counted no more than as the sufferings of an ordinary Common man? Is this an ordinary since? Blush Oh Heavens, and be astonished Oh Earth!
To make the sufferings of that person who was God as well man, to be no more than the sufferings of a common person, this is to make the sufferings of Christ a profane or common thing.
To make the sufferings of that person who was God as well man, to be no more than the sufferings of a Common person, this is to make the sufferings of christ a profane or Common thing.
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The judgments which God brings for abusing the Gospel and the grace of it, are not common, ordinary judgments, no, they are stupendious and amazing judgments, It is a fearful thing to fall into the hands of the living God.
The Judgments which God brings for abusing the Gospel and the grace of it, Are not Common, ordinary Judgments, no, they Are stupendious and amazing Judgments, It is a fearful thing to fallen into the hands of the living God.
how they have carried it towards his grace, and behaved themselves towards the Gospel which he hath sent to them for a long time, he will deal with them to the purpose.
how they have carried it towards his grace, and behaved themselves towards the Gospel which he hath sent to them for a long time, he will deal with them to the purpose.
witness the two last great Judgments upon the great City of our own Land that were successive one upon another, the Plague and Fire, which were unparalleled Judgments, the like never known in our days,
witness the two last great Judgments upon the great city of our own Land that were successive one upon Another, the Plague and Fire, which were unparalleled Judgments, the like never known in our days,
2. This is also implied in it, That when God takes in hand, and begins to punish Gospel-sinners, such as have despised his grace, he doth not soon make an end with them.
2. This is also implied in it, That when God Takes in hand, and begins to Punish Gospel sinners, such as have despised his grace, he does not soon make an end with them.
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As much as if it had been said, When God hath once taken men into his hand to punish them, he doth not so soon make an end with them, he is a living God,
As much as if it had been said, When God hath once taken men into his hand to Punish them, he does not so soon make an end with them, he is a living God,
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and if we consider what God hath done and is doing in the world, have we not reason to fear and tremble, hath not Judgment began at the house of God? And have not they which make profession of Christ in opposition to Antichrist, been the subjects of Gods Judgments.
and if we Consider what God hath done and is doing in the world, have we not reason to Fear and tremble, hath not Judgement began At the house of God? And have not they which make profession of christ in opposition to Antichrist, been the subject's of God's Judgments.
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And another Angel came out from the Altar, which had power over fire, and cryed with a loud cry to him that had the sharp sickle, saying, Thrust in thy sickle,
And Another Angel Come out from the Altar, which had power over fire, and cried with a loud cry to him that had the sharp fickle, saying, Thrust in thy fickle,
It is observable, these two Angels which come out with their sickles to reap down the world with great Judgments, come not until after the Promulgation of the Gospel, which was made to the world by the three Angels, which we read of in the beginning of this Chapter.
It is observable, these two Angels which come out with their sickles to reap down the world with great Judgments, come not until After the Promulgation of the Gospel, which was made to the world by the three Angels, which we read of in the beginning of this Chapter.
Now that which is observable in the second Angels Commission is, That he should thrust in his sickle and gather the cluster of the vine of the earth, And the Angel thrust in his sickle into the earth,
Now that which is observable in the second Angels Commission is, That he should thrust in his fickle and gather thee cluster of the vine of the earth, And the Angel thrust in his fickle into the earth,
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Now this expression of the Vine, when it is taken mystically, doth usually in Scripture signifie the Church of God, Jer. 2.21. I have planted thee a choice vine.
Now this expression of the Vine, when it is taken mystically, does usually in Scripture signify the Church of God, Jer. 2.21. I have planted thee a choice vine.
and more integrity of manners, being degenerated from their first purity, and bringing forth wild grapes of corrupt Doctrine and evil manners, God sends his Angel with his sickle to cut down the cluster of this Vine.
and more integrity of manners, being degenerated from their First purity, and bringing forth wild grapes of corrupt Doctrine and evil manners, God sends his Angel with his fickle to Cut down the cluster of this Vine.
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And that which doth confirm this interpretation is this, That the wine press is to be trodden without the City, the City in the Revelations is Babylon, the Mother of Harlots and abomination of the earth.
And that which does confirm this Interpretation is this, That the wine press is to be trodden without the city, the city in the Revelations is Babylon, the Mother of Harlots and abomination of the earth.
So that the Judgment here spoken of doth not reach Babylon, Rome which is mystical Babylon; God hath his time when he will visit her, he hath reserved a more fore Judgment for her;
So that the Judgement Here spoken of does not reach Babylon, Room which is mystical Babylon; God hath his time when he will visit her, he hath reserved a more before Judgement for her;
but the Judgment that is here spoken of, is a Judgment that reaches the Protestant Churches, they are the Vine of the Earth, the true Church by profession;
but the Judgement that is Here spoken of, is a Judgement that reaches the Protestant Churches, they Are the Vine of the Earth, the true Church by profession;
but may not we yet fear, that this Prophecy may bring forth more wrath and judgment upon us than yet we have seen? If any thing prevent the farther effusion of blood (which we read of here in this Scripture) and that great wrath here threatened, it must be humble, hearty, affectionate crys to Heaven, faith in the blood of Christ with the through reformation of our lives;
but may not we yet Fear, that this Prophecy may bring forth more wrath and judgement upon us than yet we have seen? If any thing prevent the farther effusion of blood (which we read of Here in this Scripture) and that great wrath Here threatened, it must be humble, hearty, affectionate cries to Heaven, faith in the blood of christ with the through Reformation of our lives;
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Under the former Point I have had occasion to open the nature of Christs sufferings, and to unfold (as I was able) the great Doctrine of Christs Satisfaction:
Under the former Point I have had occasion to open the nature of Christ sufferings, and to unfold (as I was able) the great Doctrine of Christ Satisfaction:
Now there are five things especially wherein these heights and depths, and lengths and breadths of Christs love are eminently to be seen, and they are 1. His Incarnation.
Now there Are five things especially wherein these heights and depths, and lengths and breadths of Christ love Are eminently to be seen, and they Are 1. His Incarnation.
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Now having already spoken of the Love of Christ in his Incarnation, and also of the Love of Christ in his being made under the Law, I come to shew how the love of Christ doth manifest it self,
Now having already spoken of the Love of christ in his Incarnation, and also of the Love of christ in his being made under the Law, I come to show how the love of christ does manifest it self,
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Christ giving himself for the Church, that is, giving himself to suffer for it, this was the great instance of his love: Gal. 2.20. Who hath loved me, and given himself for me. Rev. 1.5. To him that hath loved us, and washed us from our sins in his own blood. 2 Cor. 5.12.
christ giving himself for the Church, that is, giving himself to suffer for it, this was the great instance of his love: Gal. 2.20. Who hath loved me, and given himself for me. Rev. 1.5. To him that hath loved us, and washed us from our Sins in his own blood. 2 Cor. 5.12.
The love of Christ constraineth us, because we thus judge, that if one dyed for all, then were all dead. 1 Joh. 4.16. Hereby perceive we the love of God, because he laid down his life for us.
The love of christ constrains us, Because we thus judge, that if one died for all, then were all dead. 1 John 4.16. Hereby perceive we the love of God, Because he laid down his life for us.
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1. That the sufferings of Christ were the lowest degree of his humiliation. The Scripture speaks of Christs Exinanition or emptying himself, Phil. 2.7. He made himself of no reputation, so we translate it:
1. That the sufferings of christ were the lowest degree of his humiliation. The Scripture speaks of Christ Exinanition or emptying himself, Philip 2.7. He made himself of no reputation, so we translate it:
One of the Ancients renders the expression, he exhausted himself. Now this Exinanition or emptying of the Son of God was his own voluntary laying aside of his own glory as to manifestation,
One of the Ancients renders the expression, he exhausted himself. Now this Exinanition or emptying of the Son of God was his own voluntary laying aside of his own glory as to manifestation,
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The first part of Christs Exinanition was his Incarnation, He made himself of no reputation, or emptied himself. How so? He took upon him the form of a servant, he was in the form of God, saith the Apostle, and made himself of no reputation,
The First part of Christ Exinanition was his Incarnation, He made himself of no reputation, or emptied himself. How so? He took upon him the from of a servant, he was in the from of God, Says the Apostle, and made himself of no reputation,
That the eternal God should become a mortal man, this was great humiliation indeed, He was in the form of God, saith the Apostle, and yet he was made in the likeness of men,
That the Eternal God should become a Mortal man, this was great humiliation indeed, He was in the from of God, Says the Apostle, and yet he was made in the likeness of men,
If he had not assumed a true humane soul and a true humane body, our fouls and bodies which were tainted with original sin, could never have been recovered;
If he had not assumed a true humane soul and a true humane body, our fouls and bodies which were tainted with original since, could never have been recovered;
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but these expressions, Made in the likeness of men, and found in fashion as a man, not only set forth the greatness of his humiliation and condescension, that he that was God blessed for ever, that he who was so far above men, did yet take to himself the common nature of men, He was made in the likeness of men,
but these expressions, Made in the likeness of men, and found in fashion as a man, not only Set forth the greatness of his humiliation and condescension, that he that was God blessed for ever, that he who was so Far above men, did yet take to himself the Common nature of men, He was made in the likeness of men,
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It is true, spiritual eyes could behold the beams of the Divinity breaking through the veil of his flesh: Joh. 1.14. The Word was made flesh, and dwelt among us, and we beheld his glory as the glory of the only begotten of the Father full of grace and truth.
It is true, spiritual eyes could behold the beams of the Divinity breaking through the veil of his Flesh: John 1.14. The Word was made Flesh, and dwelled among us, and we beheld his glory as the glory of the only begotten of the Father full of grace and truth.
The Apostles and other Believers, who saw Christ in the days of his flesh, with spiritual eyes and hearts that were given to them, could see the beams of the Divinity breaking through his Humanity, they could see something more than a man in him.
The Apostles and other Believers, who saw christ in the days of his Flesh, with spiritual eyes and hearts that were given to them, could see the beams of the Divinity breaking through his Humanity, they could see something more than a man in him.
But look upon him as to his external form and habit, and so he appeared to the generality of men like one of the rest of men, he was wrapt up in swadling cloaths, laid in a Manger, he was subject to his Parents, he did hunger and thirst,
But look upon him as to his external from and habit, and so he appeared to the generality of men like one of the rest of men, he was wrapped up in swaddling clothes, laid in a Manger, he was Subject to his Parents, he did hunger and thirst,
and when we shall see him, there is no beauty that we should desire him, Isa. 53.2. This is the first part of Christs humiliation, that he who was in the form of God should yet take to himself the form of a servant. He that was the Creator and Lord of all things (as Leo expresseth it) would yet become one of mortal men:
and when we shall see him, there is no beauty that we should desire him, Isaiah 53.2. This is the First part of Christ humiliation, that he who was in the from of God should yet take to himself the from of a servant. He that was the Creator and Lord of all things (as Leo Expresses it) would yet become one of Mortal men:
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It is observable, that when the Apostle had spoken of Christs Incarnation, or his taking our nature, he calls that his emptying himself; so likewise when he comes to speak of Christs sufferings, he calls that his humbling himself, He humbled himself,
It is observable, that when the Apostle had spoken of Christ Incarnation, or his taking our nature, he calls that his emptying himself; so likewise when he comes to speak of Christ sufferings, he calls that his humbling himself, He humbled himself,
He that was God impassible did not yet refuse to become a passible man, and he that was immortal did not refuse to subject himself to the laws of death.
He that was God impassable did not yet refuse to become a passable man, and he that was immortal did not refuse to Subject himself to the laws of death.
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but it was a greater thing for that person who was God, to put himself into the nature of man to dye for man. Joh. 6.51. I am the living bread which came down from heaven, and the bread which I will give is my flesh, which I will give for the life of the world.
but it was a greater thing for that person who was God, to put himself into the nature of man to die for man. John 6.51. I am the living bred which Come down from heaven, and the bred which I will give is my Flesh, which I will give for the life of the world.
As if he should say, This is the most illustrious and glorious manifestation of the love of God to us, that that Person who was God laid down his life for us.
As if he should say, This is the most illustrious and glorious manifestation of the love of God to us, that that Person who was God laid down his life for us.
What more contrary or unsuitable to the Nature of God than sin, suffering, and death? and yet Christ who was God as well as man, God and man in one person;
What more contrary or unsuitable to the Nature of God than since, suffering, and death? and yet christ who was God as well as man, God and man in one person;
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although he had no sin of his own, no sin inherent in him, yet was he content to be accounted a sinner, He was numbered among the transgressors, as the Prophet speaks, Isa. 53. yea, He was made sin for us, that we might be made the righteousness of God in him, 2 Cor. 5.21. Christ also who was above suffering and death, exposed himself to suffering and death for us, He tasted death for every man, Heb. 2.9.
although he had no since of his own, no since inherent in him, yet was he content to be accounted a sinner, He was numbered among the transgressors, as the Prophet speaks, Isaiah 53. yea, He was made since for us, that we might be made the righteousness of God in him, 2 Cor. 5.21. christ also who was above suffering and death, exposed himself to suffering and death for us, He tasted death for every man, Hebrew 2.9.
This Doctrine of the Cross is the greatest stumbling-block and offence to carnal reason, to hear of a crucified God, to hear that he that was to be the Saviour of the world should suffer and dye, this is that which carnal reason cannot away with. 1 Cor. 1.23. We preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness.
This Doctrine of the Cross is the greatest Stumbling block and offence to carnal reason, to hear of a Crucified God, to hear that he that was to be the Saviour of the world should suffer and die, this is that which carnal reason cannot away with. 1 Cor. 1.23. We preach christ Crucified, to the jews a Stumbling block, and to the Greeks foolishness.
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A crucified Saviour was the great stumbling-block to the world, and yet that which was accounted foolishness by the men of the world, was the Wisdom of God to save the world by it.
A Crucified Saviour was the great Stumbling block to the world, and yet that which was accounted foolishness by the men of the world, was the Wisdom of God to save the world by it.
This, I say, was the lowest degree of Christs humiliation or exinanition, that the Lord of glory should expose himself to suffering and death for our sakes, this is commonly expressed in that Article of our Faith, That Christ descended into Hell.
This, I say, was the lowest degree of Christ humiliation or exinanition, that the Lord of glory should expose himself to suffering and death for our sakes, this is commonly expressed in that Article of our Faith, That christ descended into Hell.
as if Christ did descend into the place of the Damned (thus indeed Bellarmine and some others have understood that Article of a local descension) but by Christs descending into Hell we are to understand the lowest degree of his humiliation, his descending into a state of mortality and death:
as if christ did descend into the place of the Damned (thus indeed Bellarmine and Some Others have understood that Article of a local descension) but by Christ descending into Hell we Are to understand the lowest degree of his humiliation, his descending into a state of mortality and death:
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and then actually undergoing suffering and death for us. Eph. 4.9. That he ascended, what is it, but that he also descended first into the lower parts of the earth.
and then actually undergoing suffering and death for us. Ephesians 4.9. That he ascended, what is it, but that he also descended First into the lower parts of the earth.
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What are those lower parts of the earth into which Christ descended? Compare it with Acts 2.27. Thou shalt not leave my soul in hell, that is, thou shalt not leave it in the grave.
What Are those lower parts of the earth into which christ descended? Compare it with Acts 2.27. Thou shalt not leave my soul in hell, that is, thou shalt not leave it in the grave.
But his soul did not locally descend into Hell, no, his soul was taken into Paradise, This day, saith Christ to the repenting Thief, shalt thou be with me in Paradise.
But his soul did not locally descend into Hell, no, his soul was taken into Paradise, This day, Says christ to the repenting Thief, shalt thou be with me in Paradise.
therefore when he speaks of his being in Paradise, this is most properly to be understood of his humane soul, that his humane soul was to be in Paradise.
Therefore when he speaks of his being in Paradise, this is most properly to be understood of his humane soul, that his humane soul was to be in Paradise.
It was we that had done the wrong and injury unto God, and yet Christ who had not committed the least offence, was content to suffer for us. Isa. 53.6. All we like sheep have gone astray, and the Lord hath laid on him the iniquity of us all.
It was we that had done the wrong and injury unto God, and yet christ who had not committed the least offence, was content to suffer for us. Isaiah 53.6. All we like sheep have gone astray, and the Lord hath laid on him the iniquity of us all.
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Christ who was one of the persons offended, unto whom the wrong and injury was done, he comes to suffer and bear the punishment for them that had committed the offence.
christ who was one of the Persons offended, unto whom the wrong and injury was done, he comes to suffer and bear the punishment for them that had committed the offence.
but also that he might purifie to himself a peculiar people. So Eph. 5.25. Christ gave himself for his Church, that he might sanctifie and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church.
but also that he might purify to himself a peculiar people. So Ephesians 5.25. christ gave himself for his Church, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church.
It is true, the Scripture, when it speaks of the work of reconciliation, doth in a peculiar manner attribute it to the Father, as the Person to whom we are reconciled,
It is true, the Scripture, when it speaks of the work of reconciliation, does in a peculiar manner attribute it to the Father, as the Person to whom we Are reconciled,
and it speaks of our reconciliation to God by Christ, 2 Cor. 5.18 ▪ All things are of God• who hath reconciled us to himself by Jesus Christ. Col. 1.20. By him to reconcile all things to himself.
and it speaks of our reconciliation to God by christ, 2 Cor. 5.18 ▪ All things Are of God• who hath reconciled us to himself by jesus christ. Col. 1.20. By him to reconcile all things to himself.
3. The greatness of Christs love in laying down his life for us appears in this, That there was no merit in us to move Christ to lay down his life for us.
3. The greatness of Christ love in laying down his life for us appears in this, That there was no merit in us to move christ to lay down his life for us.
It is observed by Alvarez, That Christs fore-seen Merits were the cause of all that grace that was bestowed upon man in the state of lapsed nature: Joh. 1.17. Grace and truth came by Jesus Christ.
It is observed by Alvarez, That Christ foreseen Merits were the cause of all that grace that was bestowed upon man in the state of lapsed nature: John 1.17. Grace and truth Come by jesus christ.
but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour.
but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through jesus christ our Saviour.
therefore it is said, By grace are ye saved, through faith, and that not of your selves, it is the gift of God, Eph. 2.8. 4. We were so far from having any merit to oblige Christ to suffer and dye for us, that we were full of demerit, full of evil merits.
Therefore it is said, By grace Are you saved, through faith, and that not of your selves, it is the gift of God, Ephesians 2.8. 4. We were so Far from having any merit to oblige christ to suffer and die for us, that we were full of demerit, full of evil merits.
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We were sinners, enemies, rebels against God, and herein God commended his love to us, that while we were yet sinners, Christ dyed for us, Rom. 5.8. The greatest love amongst men is, when one friend will dye for another, Greater love hath no man than this, that a man lay down his life for his friend.
We were Sinners, enemies, rebels against God, and herein God commended his love to us, that while we were yet Sinners, christ died for us, Rom. 5.8. The greatest love among men is, when one friend will die for Another, Greater love hath no man than this, that a man lay down his life for his friend.
But where was it known, that ever any man laid down his life for his enemy? Yet Christ hath commended his love to us, in that while we were enemies he dyed for us. Col. 1.21. You that were sometimes alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his flesh through death.
But where was it known, that ever any man laid down his life for his enemy? Yet christ hath commended his love to us, in that while we were enemies he died for us. Col. 1.21. You that were sometime alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his Flesh through death.
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and take away the life and Being of God, if it were in his power, that God would lay down his life for them that would take away his life and Being, God redeemed the Church with his own blood:
and take away the life and Being of God, if it were in his power, that God would lay down his life for them that would take away his life and Being, God redeemed the Church with his own blood:
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Let us often have recourse to the Cross of Christ, and by the eye of faith behold the Son of God in our nature giving himself a Sacrifice for our sins.
Let us often have recourse to the Cross of christ, and by the eye of faith behold the Son of God in our nature giving himself a Sacrifice for our Sins.
1. The more we contemplate the love of Christ to us in his sufferings and satisfaction, the more shall we be strengthened and confirmed in our belief of Christs love to us, 1 Joh. 4.16. We have known and believed the love that God hath towards us, for God is love.
1. The more we contemplate the love of christ to us in his sufferings and satisfaction, the more shall we be strengthened and confirmed in our belief of Christ love to us, 1 John 4.16. We have known and believed the love that God hath towards us, for God is love.
and they will shew us, vers. 8, 9, 10. God is love. In this was manifested the love of God to us, that he sent his only begotten Son, that we might live through him.
and they will show us, vers. 8, 9, 10. God is love. In this was manifested the love of God to us, that he sent his only begotten Son, that we might live through him.
When by faith we can apprehend and believe, that God hath sent his Son to be the propitiation for our sins, this will confirm us in the certain belief and perswasion of the love of God to us.
When by faith we can apprehend and believe, that God hath sent his Son to be the propitiation for our Sins, this will confirm us in the certain belief and persuasion of the love of God to us.
Who hath reason to doubt of Gods love, when he is certainly perswaded, and doth firmly believe, that God hath sent his Son from Heaven to earth to take our nature,
Who hath reason to doubt of God's love, when he is Certainly persuaded, and does firmly believe, that God hath sent his Son from Heaven to earth to take our nature,
and if the Son of God did freely lay down his life for us, then there is no reason that we should retain suspicious and jealous thoughts of the Father or the Son. We know and believe the love that God hath to us.
and if the Son of God did freely lay down his life for us, then there is no reason that we should retain suspicious and jealous thoughts of the Father or the Son. We know and believe the love that God hath to us.
What more powerful argument to inflame our love to Christ, than to consider what Christ hath done and suffered for us? Can we behold the Son of God, the second Person in Trinity, God equal with the Father, Emmanuel God with us, God come down into our nature, can we behold this great and excellent Person giving himself to suffer and dye for us, taking the whole curse and punishment upon himself that we deserve,
What more powerful argument to inflame our love to christ, than to Consider what christ hath done and suffered for us? Can we behold the Son of God, the second Person in Trinity, God equal with the Father, Emmanuel God with us, God come down into our nature, can we behold this great and excellent Person giving himself to suffer and die for us, taking the Whole curse and punishment upon himself that we deserve,
and not love this person who hath so loved us, and hath done and suffered such things for us? The Apostle tells us, 2 Cor. 5.14. The love of Christ constrains us.
and not love this person who hath so loved us, and hath done and suffered such things for us? The Apostle tells us, 2 Cor. 5.14. The love of christ constrains us.
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The love of Christ, that is, Christs love to us, the apprehension of Christs love to us constrains us, why so? Because, saith the Apostle, we thus judge, That if one dyed for all, then were all dead.
The love of christ, that is, Christ love to us, the apprehension of Christ love to us constrains us, why so? Because, Says the Apostle, we thus judge, That if one died for all, then were all dead.
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If Christ had not been cast into that Agony, wherein he sweat drops of blood, we must have been cast into those inexpressible horrours and torments of soul and body, which would have pressed us down to all Eternity.
If christ had not been cast into that Agony, wherein he sweat drops of blood, we must have been cast into those inexpressible horrors and torments of soul and body, which would have pressed us down to all Eternity.
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The consideration of this, That Christ hath freed us from that by his death, which otherwise we must necessarily have undergone, must needs be a strong ingagement upon us to love Christ, We love him, because he first loved us.
The consideration of this, That christ hath freed us from that by his death, which otherwise we must necessarily have undergone, must needs be a strong engagement upon us to love christ, We love him, Because he First loved us.
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for the sinful world, then how great is the sin and ingratitude of the world in slighting and abusing all this love? God hath sent his Son from Heaven to save the world, he hath sent his Son from Heaven to dye for the world;
for the sinful world, then how great is the since and ingratitude of the world in slighting and abusing all this love? God hath sent his Son from Heaven to save the world, he hath sent his Son from Heaven to die for the world;
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but all this love is little thought of, little regarded or esteemed by the generality of men, this is the cause of the Lords great indignation against the world.
but all this love is little Thought of, little regarded or esteemed by the generality of men, this is the cause of the lords great Indignation against the world.
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but that which is the fundamental sin, the root sin of all, it is the contempt of Christ and the Gospel, the slighting and rejecting Gospel-love, Gospel-grace:
but that which is the fundamental since, the root since of all, it is the contempt of christ and the Gospel, the slighting and rejecting Gospel-love, Gospel-grace:
And we may say, This is the condemnation that love is come into the world, that the Son of God who is love it self, the Son of God who hath all the love of the Father in him (and God is love) that he is come into the nature of man,
And we may say, This is the condemnation that love is come into the world, that the Son of God who is love it self, the Son of God who hath all the love of the Father in him (and God is love) that he is come into the nature of man,
If men or Angels had attempted this work, their sufferings had been but the sufferings of finite creatures, there would not have been infinite worth and value in them to have satisfied for the sins of the whole world.
If men or Angels had attempted this work, their sufferings had been but the sufferings of finite creatures, there would not have been infinite worth and valve in them to have satisfied for the Sins of the Whole world.
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so as to have satisfied Gods Justice; this Christ himself sets before us, Isa. 63.3. I have trod the wine-press alone, and of the people there was none with me.
so as to have satisfied God's justice; this christ himself sets before us, Isaiah 63.3. I have trod the winepress alone, and of the people there was none with me.
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The sixth Consideration is, The greatness of Christs love in his sufferings appears in this, That so great and excellent a person should come to suffer for us, 1 Joh. 3.16. Hereby perceive we the love of God, that he laid down his life for us, that is, that he who was the Son of God and God, that he who was so excellent a person should lay down his life for us.
The sixth Consideration is, The greatness of Christ love in his sufferings appears in this, That so great and excellent a person should come to suffer for us, 1 John 3.16. Hereby perceive we the love of God, that he laid down his life for us, that is, that he who was the Son of God and God, that he who was so excellent a person should lay down his life for us.
By this perceive we the love of God, that is, this was the most eminent expression and declaration of the love of God, that that person who was no other than the Son of God and God, should lay down his life for us.
By this perceive we the love of God, that is, this was the most eminent expression and declaration of the love of God, that that person who was no other than the Son of God and God, should lay down his life for us.
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that so great and excellent a person should come to suffer and to dye for us, this commends the greatness of Christs love to us, Act. 20.28. God redeemed the Church with his own blood.
that so great and excellent a person should come to suffer and to die for us, this commends the greatness of Christ love to us, Act. 20.28. God redeemed the Church with his own blood.
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The person that redeemed the Church was no other than God in our nature, Without controversie great is the mystery of godliness, God manifested in the flesh, 1 Tim. 3.16. In him the fulness of the Godhead dwells bodily, Col. 2.9. The whole Divinity (says one of the Ancients) fills his whole humanity. And Athanasius hath this expression:
The person that redeemed the Church was no other than God in our nature, Without controversy great is the mystery of godliness, God manifested in the Flesh, 1 Tim. 3.16. In him the fullness of the Godhead dwells bodily, Col. 2.9. The Whole Divinity (Says one of the Ancients) fills his Whole humanity. And Athanasius hath this expression:
The Apostle sets forth the greatness of Christs condescension and humiliation by this, That so great a person as Christ was should come to suffer and dye for us:
The Apostle sets forth the greatness of Christ condescension and humiliation by this, That so great a person as christ was should come to suffer and die for us:
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Now that this person who was in the form of God, and counted it no robbery to be equal with him, that he should come to suffer and dye for us, this was the admirableness of his love.
Now that this person who was in the from of God, and counted it no robbery to be equal with him, that he should come to suffer and die for us, this was the admirableness of his love.
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And that we may see how excellent a person that was that came to suffer and dye for us, there are several things to be considered in what the Apostle here speaks of him.
And that we may see how excellent a person that was that Come to suffer and die for us, there Are several things to be considered in what the Apostle Here speaks of him.
The second Proposition, And the Word was with God, declares the manner of his Being, namely, that he had a distinct subsistence in the Divine Essence with the Father.
The second Proposition, And the Word was with God, declares the manner of his Being, namely, that he had a distinct subsistence in the Divine Essence with the Father.
This is that which is set forth by the Apostle in this expression, Who being in the form of God, or as it is most properly rendred, Who existing in the form of God.
This is that which is Set forth by the Apostle in this expression, Who being in the from of God, or as it is most properly rendered, Who existing in the from of God.
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And this perfectly cuts the throat of that Heresie of some of the Ancients, and of the Socinians their off-spring, who deny that the Son of God had any existence before his being born of the Virgin.
And this perfectly cuts the throat of that Heresy of Some of the Ancients, and of the socinians their offspring, who deny that the Son of God had any existence before his being born of the Virgae.
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2. As the Apostle speaks of Christ as a person before his Incarnation, so he shews what manner of person he was, he shews him to be an excellent person, yea the most excellent person:
2. As the Apostle speaks of christ as a person before his Incarnation, so he shows what manner of person he was, he shows him to be an excellent person, yea the most excellent person:
What doth that expression import? The plain meaning I take to be this, That he was truly and properly God, he was God by nature, he was not God by name only,
What does that expression import? The plain meaning I take to be this, That he was truly and properly God, he was God by nature, he was not God by name only,
so Magistrates are sometimes called Gods, I have said ye are Gods, but ye shall dye like men, Psal. 82 6. God said to Moses, I have made thee a God to Pharaoh:
so Magistrates Are sometime called God's, I have said you Are God's, but you shall die like men, Psalm 82 6. God said to Moses, I have made thee a God to Pharaoh:
God is eternal, infinite, almighty, omniscient, now all this was Christ, because he was in the form of God; and whatever was proper to God was proper to him, because he was in the form of God. Zanchy observes that this expression, the form of God, it signifies the Essence of God set forth with all its Attributes, the Essence of God cloathed with all its properties or perfections.
God is Eternal, infinite, almighty, omniscient, now all this was christ, Because he was in the from of God; and whatever was proper to God was proper to him, Because he was in the from of God. Zanchy observes that this expression, the from of God, it signifies the Essence of God Set forth with all its Attributes, the Essence of God clothed with all its properties or perfections.
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yet in respect of us who cannot conceive of God according to the simplicity of his Essence, there is a distinction in our understanding between the Essence and the Attributes of God:
yet in respect of us who cannot conceive of God according to the simplicity of his Essence, there is a distinction in our understanding between the Essence and the Attributes of God:
1. That Christ knew himself to be equal with the Father, he knew that he was possessed of the same Essence, of the same Majesty, of the same Glory that the Father was, All things that the Father hath are mine, Joh 16.15. The Son injoyed all things in common with the Father, the same Essence, the same Power, the same Majesty, the same Divinity.
1. That christ knew himself to be equal with the Father, he knew that he was possessed of the same Essence, of the same Majesty, of the same Glory that the Father was, All things that the Father hath Are mine, John 16.15. The Son enjoyed all things in Common with the Father, the same Essence, the same Power, the same Majesty, the same Divinity.
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2. This also is implied, That the Son being in the form of God, and equal with the Father, knew he should do no wrong and injury if he retained and kept to himself the same honour that the Father did, that is,
2. This also is implied, That the Son being in the from of God, and equal with the Father, knew he should do no wrong and injury if he retained and kept to himself the same honour that the Father did, that is,
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and that took on him the form of a servant. Now if the Son had always kept in the form of God, and never took upon him the form of a servant, he had done no wrong or injury, he was in the same honour and dignity of God with the Father,
and that took on him the from of a servant. Now if the Son had always kept in the from of God, and never took upon him the from of a servant, he had done no wrong or injury, he was in the same honour and dignity of God with the Father,
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but herein his love discovered it self, That though he was in the form of God, and knew himself to be equal with God, yet he was pleased in a way of voluntary condescension to take upon him the form of a servant, and subject himself to the death, even the death of the cross.
but herein his love discovered it self, That though he was in the from of God, and knew himself to be equal with God, yet he was pleased in a Way of voluntary condescension to take upon him the from of a servant, and Subject himself to the death, even the death of the cross.
Now that so great a person as this, that had his existence and subsistence from Eternity, who was truly and properly God, possessed of the Divine Essence,
Now that so great a person as this, that had his existence and subsistence from Eternity, who was truly and properly God, possessed of the Divine Essence,
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as it were, of his own glory by his Incarnation, but also expose himself to the lowest abasement by his sufferings and most ignominious death, this is that which sets forth the greatness of the love of Christ.
as it were, of his own glory by his Incarnation, but also expose himself to the lowest abasement by his sufferings and most ignominious death, this is that which sets forth the greatness of the love of christ.
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Now there are several considerations that arise from the dignity of Christs person that serve to set forth the greatness of Christs love to us in giving himself to suffer and to dye for us,
Now there Are several considerations that arise from the dignity of Christ person that serve to Set forth the greatness of Christ love to us in giving himself to suffer and to die for us,
1. Consider, it was the Word, the Son of God, the second Person in Trinity that did order and dispose the sufferings that were in his own flesh, his own humanity.
1. Consider, it was the Word, the Son of God, the second Person in Trinity that did order and dispose the sufferings that were in his own Flesh, his own humanity.
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The Word, the Son of God, the second Person in Trinity was the dispenser and determiner of all the actions and sufferings that were in the humane nature.
The Word, the Son of God, the second Person in Trinity was the dispenser and determiner of all the actions and sufferings that were in the humane nature.
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but it was moved ad nutum Verbi, at the beck and command of the Word, that is, according to the direction of that person who assumed the humane nature:
but it was moved ad nutum Verbi, At the beck and command of the Word, that is, according to the direction of that person who assumed the humane nature:
the Word, the Son of God did will and permit the Humanity to do and suffer such things as were proper to it self, it was he that governed the actions and passions of the humane nature. Joh. 17.19. For their sakes sanctifie I my self.
the Word, the Son of God did will and permit the Humanity to do and suffer such things as were proper to it self, it was he that governed the actions and passion of the humane nature. John 17.19. For their sakes sanctify I my self.
Christ therefore as God sanctified himself as man, the Divine nature in Christ sanctified and set apart the humane nature for the work of the suffering;
christ Therefore as God sanctified himself as man, the Divine nature in christ sanctified and Set apart the humane nature for the work of the suffering;
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It is true, our Saviour discovered the verity and truth of humane nature in him in that aversness that was in him from death and suffering, in those words, Father, if it be possible let this cup pass from me.
It is true, our Saviour discovered the verity and truth of humane nature in him in that averseness that was in him from death and suffering, in those words, Father, if it be possible let this cup pass from me.
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yet his will was not absolutely bent and set against suffering, and that appears from hence, That knowing it to be his Fathers will that he should suffer, he did readily and presently comply with the will of his Father;
yet his will was not absolutely bent and Set against suffering, and that appears from hence, That knowing it to be his Father's will that he should suffer, he did readily and presently comply with the will of his Father;
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but when he saith, Father, if it be possible let this cup pass from me, he shews that the verity and truth of our nature was in him, that the inclination of nature was not to suffer;
but when he Says, Father, if it be possible let this cup pass from me, he shows that the verity and truth of our nature was in him, that the inclination of nature was not to suffer;
so that it was the Divine will that willed his sufferings primarily, and the humane will was carried out by the Divine will to will them in conformity thereunto.
so that it was the Divine will that willed his sufferings primarily, and the humane will was carried out by the Divine will to will them in conformity thereunto.
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If the Divinity had exerted it self, and put forth its power and efficacy, it could and would have prevented all suffering and death in the humane nature.
If the Divinity had exerted it self, and put forth its power and efficacy, it could and would have prevented all suffering and death in the humane nature.
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No man, saith our Saviour, takes my life from me, I lay it down of my self, Joh. 10.18. Had not Christ freely and voluntarily laid down his own life, no man could have taken away his life from him.
No man, Says our Saviour, Takes my life from me, I lay it down of my self, John 10.18. Had not christ freely and voluntarily laid down his own life, no man could have taken away his life from him.
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And hence is it that the Ancients do often use this expression, That in the Sufferings and Passion of Christ the Divinity in Christ aid rest, that is, it did not put forth its virtue;
And hence is it that the Ancients doe often use this expression, That in the Sufferings and Passion of christ the Divinity in christ aid rest, that is, it did not put forth its virtue;
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for if the Divinity, which was personally united to the humane nature, had exerted its virtue, it had certainly prevented all sufferings in the Humanity;
for if the Divinity, which was personally united to the humane nature, had exerted its virtue, it had Certainly prevented all sufferings in the Humanity;
Now the Humanity of Christ, considered in it self, being but a creature, could not of it self have stood under the weight and burden of our sins and Divine wrath,
Now the Humanity of christ, considered in it self, being but a creature, could not of it self have stood under the weight and burden of our Sins and Divine wrath,
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therefore is it said, That Christ by the eternal Spirit offered himself without spot to God, Heb. 9.14. By the eternal Spirit, that is, Christ was supported by the power of the Deity in offering himself as a Sacrifice for our sins.
Therefore is it said, That christ by the Eternal Spirit offered himself without spot to God, Hebrew 9.14. By the Eternal Spirit, that is, christ was supported by the power of the Deity in offering himself as a Sacrifice for our Sins.
The second Consideration is this, The Word, the second Person in Trinity was united to the flesh when the flesh suffered, the union between the two natures in Christ was not dissolved,
The second Consideration is this, The Word, the second Person in Trinity was united to the Flesh when the Flesh suffered, the Union between the two nature's in christ was not dissolved,
but it continued firm and inviolable in the time of Christs suffering. Hence is that of Leo: The inviolable Word was not separated from his passible flesh;
but it continued firm and inviolable in the time of Christ suffering. Hence is that of Leo: The inviolable Word was not separated from his passable Flesh;
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therefore is it that our Saviour calls it his flesh, his body, The bread which I will give you is my flesh, which I will give for the life of the world, Joh. 6.5.
Therefore is it that our Saviour calls it his Flesh, his body, The bred which I will give you is my Flesh, which I will give for the life of the world, John 6.5.
The Lord of Glory was in that body which was crucified, which was struck through, which did suffer, that body of his being no other but the Temple of the Word, the Temple of the Son of God, it was full of the Deity.
The Lord of Glory was in that body which was Crucified, which was struck through, which did suffer, that body of his being no other but the Temple of the Word, the Temple of the Son of God, it was full of the Deity.
How great a spectacle must this needs be to the holy Angels to see the Son of God and God, that person whom they were wont to worship and adore in Heaven, personally united to that flesh which was now hanging on the Cross,
How great a spectacle must this needs be to the holy Angels to see the Son of God and God, that person whom they were wont to worship and adore in Heaven, personally united to that Flesh which was now hanging on the Cross,
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This is one of the things the Apostle speaks of, when he speaks of the great Mystery of Godliness, Without controversie, saith he, great is the mystery of godliness, God manifested in the flesh, justified in the Spirit, seen of Angels, seen or beheld of Angels.
This is one of the things the Apostle speaks of, when he speaks of the great Mystery of Godliness, Without controversy, Says he, great is the mystery of godliness, God manifested in the Flesh, justified in the Spirit, seen of Angels, seen or beheld of Angels.
God was seen of Angels in mans nature, he appeared to the Angels in humane nature, this was such a sight as the Angels never saw before, they never saw God in mans nature before the Son of God was incarnate;
God was seen of Angels in men nature, he appeared to the Angels in humane nature, this was such a sighed as the Angels never saw before, they never saw God in men nature before the Son of God was incarnate;
1. Admire the Fathers love, that he should give so excellent a person as his own Son, his only begotten Son to suffer and to dye for us, God so loved the world, that he gave his only begotten Son, Joh. 3.16.
1. Admire the Father's love, that he should give so excellent a person as his own Son, his only begotten Son to suffer and to die for us, God so loved the world, that he gave his only begotten Son, John 3.16.
and secondly, he gave him to suffer and dye for us, that is another way of his giving of him, Rom. 8.32. He spared not his own Son, but delivered him up for us all.
and secondly, he gave him to suffer and die for us, that is Another Way of his giving of him, Rom. 8.32. He spared not his own Son, but Delivered him up for us all.
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2. Learn to admire the Sons love, that he that was in the form of God, and counted it no robbery to be equal with God, should yet come to suffer and dye for men, Christ loved the Church, and gave himself for it, Eph. 5.25. The love of Christ in giving himself for us is exceeding admirable;
2. Learn to admire the Sons love, that he that was in the from of God, and counted it no robbery to be equal with God, should yet come to suffer and die for men, christ loved the Church, and gave himself for it, Ephesians 5.25. The love of christ in giving himself for us is exceeding admirable;
yea he ordered and disposed of his own sufferings, and that which is more admirable, he inflicted sufferings on himself for our sakes. This is wonderful indeed!
yea he ordered and disposed of his own sufferings, and that which is more admirable, he inflicted sufferings on himself for our sakes. This is wondered indeed!
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No man, saith the Apostle, ever hated his own flesh, and yet Christ after a sort might seem to hate his own flesh, that is, he afflicted himself for our sakes, Isa. 53.10. It pleased the Lord to bruise him, he put him to grief, the hand of the Father was upon Christ, It pleased the Lord to bruise him, he put him to grief.
No man, Says the Apostle, ever hated his own Flesh, and yet christ After a sort might seem to hate his own Flesh, that is, he afflicted himself for our sakes, Isaiah 53.10. It pleased the Lord to bruise him, he put him to grief, the hand of the Father was upon christ, It pleased the Lord to bruise him, he put him to grief.
Hath Christ loved us (as we have heard) in such a manner, was Christ so excellent a person, had he his existence and subsistence with the Father from Eternity? Did he know himself to be equal with God,
Hath christ loved us (as we have herd) in such a manner, was christ so excellent a person, had he his existence and subsistence with the Father from Eternity? Did he know himself to be equal with God,
so that he should do no wrong or injury, if he had kept to himself the same honour always which the Father did, without abasing himself by his Incarnation and sufferings? Hath he ordered his own sufferings, willed them, permitted them, upheld his Humanity in them;
so that he should do no wrong or injury, if he had kept to himself the same honour always which the Father did, without abasing himself by his Incarnation and sufferings? Hath he ordered his own sufferings, willed them, permitted them, upheld his Humanity in them;
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was he united to his own flesh in suffering? Hath the Son of God done all this for us? O let us be ashamed at our own stupidity and dulness, that we should be no more affected with these things.
was he united to his own Flesh in suffering? Hath the Son of God done all this for us? O let us be ashamed At our own stupidity and dullness, that we should be no more affected with these things.
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The holiest and the best hearts have too snallow thoughts of these things, and I for my part, who am not worthy to be numbered among the Saints, upon the slender consideration I have had of these things, cannot but wonder at my self, that I am no more affected with them.
The Holiest and the best hearts have too snallow thoughts of these things, and I for my part, who am not worthy to be numbered among the Saints, upon the slender consideration I have had of these things, cannot but wonder At my self, that I am no more affected with them.
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3. THE third Consideration arising from the Dignity of Christs Person, to shew the greatness of his love in his sufferings is this, It was the Deity, the Divine nature in Christ that gave virtue and efficacy to the sufferings of the humane nature.
3. THE third Consideration arising from the Dignity of Christ Person, to show the greatness of his love in his sufferings is this, It was the Deity, the Divine nature in christ that gave virtue and efficacy to the sufferings of the humane nature.
these are the operations of the Divine power, although not without the humane nature. The humane nature could never have done this without the virtue of the Deity.
these Are the operations of the Divine power, although not without the humane nature. The humane nature could never have done this without the virtue of the Deity.
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when she declares how it was that her salvation was wrought out for her, she attributes it wholly unto God, Isa. 12.2. Behold, God is my salvation, the Lord Jehovah is my strength and my song, he also is become my salvation.
when she declares how it was that her salvation was wrought out for her, she attributes it wholly unto God, Isaiah 12.2. Behold, God is my salvation, the Lord Jehovah is my strength and my song, he also is become my salvation.
The Church looks upon all her salvation to be from God in Christ, God was in Christ reconciling the world to himself, 2 Cor. 5.19. It was God in Christ that gave the ranson, and laid down the price for the Churches redemption, Act. 20.28. Feed the Church of God, which he hath purchased with his own blood.
The Church looks upon all her salvation to be from God in christ, God was in christ reconciling the world to himself, 2 Cor. 5.19. It was God in christ that gave the ransom, and laid down the price for the Churches redemption, Act. 20.28. Feed the Church of God, which he hath purchased with his own blood.
The fourth Particular to set forth the greatness of Christs love in the work of his sufferings from the consideration of the dignity of his person, That in the sufferings of Christ there was the humiliation of the whole person of the Mediator, who was God as well as man.
The fourth Particular to Set forth the greatness of Christ love in the work of his sufferings from the consideration of the dignity of his person, That in the sufferings of christ there was the humiliation of the Whole person of the Mediator, who was God as well as man.
This is a great thing to set forth the love of Christ in his sufferings, to consider how great a person he was that humbled himself, Phil. 2.8. He humbled himself, and became obedient to the death.
This is a great thing to Set forth the love of christ in his sufferings, to Consider how great a person he was that humbled himself, Philip 2.8. He humbled himself, and became obedient to the death.
but yet we must know by the communion of Idioms, as they call it, that being attributed to the whole person, which is proper to either of the natures, the whole person of the Mediator is said to be humbled both in his Incarnation and in his sufferings:
but yet we must know by the communion of Idioms, as they call it, that being attributed to the Whole person, which is proper to either of the nature's, the Whole person of the Mediator is said to be humbled both in his Incarnation and in his sufferings:
Now it is a contemplation worthy of our most serious thoughts to consider how in the death and sufferings of Jesus Christ there was the humiliation of the whole person,
Now it is a contemplation worthy of our most serious thoughts to Consider how in the death and sufferings of jesus christ there was the humiliation of the Whole person,
This was the greatest condescension, that he that knew the dignity of his own person, his equality with the Father, should yet in a voluntary way will his own abasement:
This was the greatest condescension, that he that knew the dignity of his own person, his equality with the Father, should yet in a voluntary Way will his own abasement:
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that he who was equal with the Father in respect of his Divine nature, should yet by taking on him the nature of man and office of Mediator, make himself inferiour to the Father;
that he who was equal with the Father in respect of his Divine nature, should yet by taking on him the nature of man and office of Mediator, make himself inferior to the Father;
This was the condescension and love of this great person, that he that was in an equality with the Father in respect of the Divine nature, becoming man and Mediator makes himself inferiour to him:
This was the condescension and love of this great person, that he that was in an equality with the Father in respect of the Divine nature, becoming man and Mediator makes himself inferior to him:
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Now this was the great condescension of this excellent person, who when he knew himself to be in a state of equality with the Father, would yet put himself into a state of subjection to him,
Now this was the great condescension of this excellent person, who when he knew himself to be in a state of equality with the Father, would yet put himself into a state of subjection to him,
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and this speaks the humiliation of this great person that was in a state of equality with the Father, that he would in a voluntary way of condescension make himself subject to him.
and this speaks the humiliation of this great person that was in a state of equality with the Father, that he would in a voluntary Way of condescension make himself Subject to him.
3. To set forth the humiliation of the person, how he humbled himself in the work of his Satisfaction, let us consider, that it is the person of the Divine Word,
3. To Set forth the humiliation of the person, how he humbled himself in the work of his Satisfaction, let us Consider, that it is the person of the Divine Word,
To understand this we must consider, that the operations and passions of the humane nature in Christ are not, as the Schools call it, the Principle that makes the satisfaction,
To understand this we must Consider, that the operations and passion of the humane nature in christ Are not, as the Schools call it, the Principle that makes the satisfaction,
Thus the Son who was yet equal with the Father in respect of his Divine nature, by his Incarnation and sufferings doth not only make himself inferiour to the Father, but to himself also.
Thus the Son who was yet equal with the Father in respect of his Divine nature, by his Incarnation and sufferings does not only make himself inferior to the Father, but to himself also.
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For though it were the humane nature only that suffered, yet it was the Divine nature that sanctified the sufferings of the humane nature, and gave virtue to them;
For though it were the humane nature only that suffered, yet it was the Divine nature that sanctified the sufferings of the humane nature, and gave virtue to them;
and, Christ was once offered up, Heb. 9. And that expression of the Apostle Peter is very emphatical, 2 Pet. 2.24. Who his own self bare our sins in his body on the tree.
and, christ was once offered up, Hebrew 9. And that expression of the Apostle Peter is very emphatical, 2 Pet. 2.24. Who his own self bore our Sins in his body on the tree.
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1. One is that species or kind of humane actions, by which Christ did satisfie, and this proceeded from the humane nature, as the formal principle of them.
1. One is that species or kind of humane actions, by which christ did satisfy, and this proceeded from the humane nature, as the formal principle of them.
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Now the infinite value and worth that was in the Satisfaction of Christ proceeded from the person satisfying, that is, from the Divine Word or the person of the Son of God subsisting in the humane nature:
Now the infinite valve and worth that was in the Satisfaction of christ proceeded from the person satisfying, that is, from the Divine Word or the person of the Son of God subsisting in the humane nature:
Death, saith he, becoming as it were the death of God, hath demolished death, for the person that dyed was God and man both, the sufferings of Christ being made the sufferings of that person who was God, received their virtue from the Divinity.
Death, Says he, becoming as it were the death of God, hath demolished death, for the person that died was God and man both, the sufferings of christ being made the sufferings of that person who was God, received their virtue from the Divinity.
and in his Divine nature simply considered, was the person offended, yet as God man was pleased to become a ransom for us, 1 Tim. 2.6. He gave himself a ransom for all.
and in his Divine nature simply considered, was the person offended, yet as God man was pleased to become a ransom for us, 1 Tim. 2.6. He gave himself a ransom for all.
That person who gave himself a ransom for all is the Mediator, and who is the Mediator but Godman? 1 Joh. 1.7. The blood of Jesus Christ his Son cleanseth us from all sin.
That person who gave himself a ransom for all is the Mediator, and who is the Mediator but Godman? 1 John 1.7. The blood of jesus christ his Son Cleanseth us from all since.
There is a great Emphasis upon those words Jesus Christ his Son. It is the blood of that person who was no other than the Son of God and God which cleanseth us from all sin.
There is a great Emphasis upon those words jesus christ his Son. It is the blood of that person who was no other than the Son of God and God which Cleanseth us from all since.
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What more unworthy of God than suffering and death? What more absurd and incongruous in the eye of carnal reason than a crucified God? Now herein did Christ commend the greatness of his love to us, That he permitted the glory of his Divinity, by means of his death and suffering, to be eclipsed for our sakes:
What more unworthy of God than suffering and death? What more absurd and incongruous in the eye of carnal reason than a Crucified God? Now herein did christ commend the greatness of his love to us, That he permitted the glory of his Divinity, by means of his death and suffering, to be eclipsed for our sakes:
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This is that which the Apostle intimates, 1 Cor. 2.8. Whom none of the Princes of this world knew, for had they known it, they would not have crucified the Lord of glory.
This is that which the Apostle intimates, 1 Cor. 2.8. Whom none of the Princes of this world knew, for had they known it, they would not have Crucified the Lord of glory.
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The Rabbies among the Jews, the Philosophers among the Heathen knew not this Wisdom of God, they were not acquainted with it, they little knew the Lord of Glory was in that body that was crucified, pierced,
The Rabbies among the jews, the Philosophers among the Heathen knew not this Wisdom of God, they were not acquainted with it, they little knew the Lord of Glory was in that body that was Crucified, pierced,
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Now this was the great, the wonderful, and stupendious humiliation of this great Person, that the Divinity in Christ hid it self and withdrew its lustre as it were in the time of Christs suffering, that so the Humanity might suffer.
Now this was the great, the wondered, and stupendious humiliation of this great Person, that the Divinity in christ hid it self and withdrew its lustre as it were in the time of Christ suffering, that so the Humanity might suffer.
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It is true, there were some rays of his Divinity let forth in the time of his suffering, that the veil of the Temple was rent from the top to the bottom, that the rocks clave in sunder, that the Sun was darkened,
It is true, there were Some rays of his Divinity let forth in the time of his suffering, that the veil of the Temple was rend from the top to the bottom, that the Rocks clave in sunder, that the Sun was darkened,
But yet these things had not such an influence upon the generality of men, but that the Cross of Christ was to the Jews a stumblingblock, and to the Greeks foolishness;
But yet these things had not such an influence upon the generality of men, but that the Cross of christ was to the jews a Stumbling block, and to the Greeks foolishness;
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and as Luther hath observed, There is no Doctrine of Faith that the world is so offended at as this, That whereas the wisdom and love of God hath been laid out to the uttermost in this way,
and as Luther hath observed, There is no Doctrine of Faith that the world is so offended At as this, That whereas the Wisdom and love of God hath been laid out to the uttermost in this Way,
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namely, to save men by the death of his Son, this hath been the greatest offence to the world, Such is the pride and ignorance of men, that they cannot think of being saved by one that was crucified.
namely, to save men by the death of his Son, this hath been the greatest offence to the world, Such is the pride and ignorance of men, that they cannot think of being saved by one that was Crucified.
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Christ crucified is the power of God and the wisdom of God, 1 Cor. 1.20, 24. Whatever the world thinks of it, this is the way of God and the wisdom of God to save men by the death of his own Son. And herein did the greatness of Christs love to us appear, That he who was so great a Person, would suffer the glory of his Divinity to be obscured and darkened by his death and sufferings,
christ Crucified is the power of God and the Wisdom of God, 1 Cor. 1.20, 24. Whatever the world thinks of it, this is the Way of God and the Wisdom of God to save men by the death of his own Son. And herein did the greatness of Christ love to us appear, That he who was so great a Person, would suffer the glory of his Divinity to be obscured and darkened by his death and sufferings,
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and minister an occasion to them to think the more contemptuously of him than ever they would have done, had he not stooped so low to do and suffer such things as he did for their sakes.
and minister an occasion to them to think the more contemptuously of him than ever they would have done, had he not stooped so low to do and suffer such things as he did for their sakes.
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God incarnate is the price of mans Redemption, God hath redeemed the Church with his own blood, Act. 20. This is notably set forth by the Apostle Peter, We were redeemed not with corruptible things,
God incarnate is the price of men Redemption, God hath redeemed the Church with his own blood, Act. 20. This is notably Set forth by the Apostle Peter, We were redeemed not with corruptible things,
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as gold and silver, from our vain conversation, but with the precious blood of Christ, 1 Pet. 1.18. Precious blood indeed which was the blood of that person that was God as well as man.
as gold and silver, from our vain Conversation, but with the precious blood of christ, 1 Pet. 1.18. Precious blood indeed which was the blood of that person that was God as well as man.
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O that the work of our Redemption should cost the death of so excellent a person as the Son of God! So great aremedy, so great salvation, says Luther, was required that Divinity it self must be incarnate,
O that the work of our Redemption should cost the death of so excellent a person as the Son of God! So great aremedy, so great salvation, Says Luther, was required that Divinity it self must be incarnate,
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Now that so excellent a person as the Son of God, one and the same God with the Father, that he should be contemned and looked upon as a vile person, what an indignity is this which is offered to so excellent a person?
Now that so excellent a person as the Son of God, one and the same God with the Father, that he should be contemned and looked upon as a vile person, what an indignity is this which is offered to so excellent a person?
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2. The contempt of Christs sufferings is set forth in that other expression, And hath counted the blood of the Covenant wherewith he is sanctified an unholy thing.
2. The contempt of Christ sufferings is Set forth in that other expression, And hath counted the blood of the Covenant wherewith he is sanctified an unholy thing.
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To count the blood of the Covenant, the blood of Christ as common blood, to count the sufferings of Christ but as the sufferings of a common ordinary man, this is great contempt.
To count the blood of the Covenant, the blood of christ as Common blood, to count the sufferings of christ but as the sufferings of a Common ordinary man, this is great contempt.
1. Then is the person of Christ in a degree at least contemned, when we have not honourable thoughts of Christ, suitable to the dignity of his person, that is to say,
1. Then is the person of christ in a degree At least contemned, when we have not honourable thoughts of christ, suitable to the dignity of his person, that is to say,
When therefore we stick in the Humanity of Christ without elevating our thoughts to his Divinity, this is not to have so honourable thoughts of Christ as we ought to have,
When Therefore we stick in the Humanity of christ without elevating our thoughts to his Divinity, this is not to have so honourable thoughts of christ as we ought to have,
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as you believe in God, simply considered, so you ought to believe in God inhabiting in the flesh of the Son. Consider what our Saviour saith in the ninth verse of that Chapter, He that hath seen me hath seen the Father:
as you believe in God, simply considered, so you ought to believe in God inhabiting in the Flesh of the Son. Consider what our Saviour Says in the ninth verse of that Chapter, He that hath seen me hath seen the Father:
the meaning of that I take to be, He that hath seen the Son incarnate with a spiritual eye, with an eye of faith, he that hath seen the Son incarnate as he ought to see him, he hath seen the Divinity of the Father in the person of the Son, the Father and the Son have but one and the same common Divinity.
the meaning of that I take to be, He that hath seen the Son incarnate with a spiritual eye, with an eye of faith, he that hath seen the Son incarnate as he ought to see him, he hath seen the Divinity of the Father in the person of the Son, the Father and the Son have but one and the same Common Divinity.
Therefore if we see the Son aright with a spiritual eye, with an eye of faith, we shall see the Divinity of the Father in the person of the Son. Though the person of the Father is distinct from the person of the Son,
Therefore if we see the Son aright with a spiritual eye, with an eye of faith, we shall see the Divinity of the Father in the person of the Son. Though the person of the Father is distinct from the person of the Son,
though the Father and the Son be distinct as to their persons, yet there is but one and the same common Divinity between them both, I and the Father are one, Joh. 10.30. He that supposeth the Divinity or Godhead of the Father to differ from the Godhead of the Son, doth neither know the Father nor the Son. When therefore we do not elevate our thoughts to the Divinity of the Son, we do in a degree contemn Christ:
though the Father and the Son be distinct as to their Persons, yet there is but one and the same Common Divinity between them both, I and the Father Are one, John 10.30. He that Supposeth the Divinity or Godhead of the Father to differ from the Godhead of the Son, does neither know the Father nor the Son. When Therefore we do not elevate our thoughts to the Divinity of the Son, we do in a degree contemn christ:
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when we do not look beyond the veil of his flesh, and behold that Divine person that took up that flesh, we do not give Christ that honour we ought to do.
when we do not look beyond the veil of his Flesh, and behold that Divine person that took up that Flesh, we do not give christ that honour we ought to do.
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the reason why Unbelievers are condemned is, because so great a person, so excellent a person as the only begotten Son of God is revealed and offered to them in the Gospel,
the reason why Unbelievers Are condemned is, Because so great a person, so excellent a person as the only begotten Son of God is revealed and offered to them in the Gospel,
3. Then are the sufferings of Christ contemned, when men do not apply and betake themselves to the virtue of Christs sufferings to obtain salvation by them:
3. Then Are the sufferings of christ contemned, when men do not apply and betake themselves to the virtue of Christ sufferings to obtain salvation by them:
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Behold the Lamb of God that taketh away the sins of the world, Joh. 1.29. Him hath God ordained to be a propitiation through faith in his blood, Rom. 3.25. The sufferings of Christ were the great propitiatory Sacrifice, the only means to reconcile us to God.
Behold the Lamb of God that Takes away the Sins of the world, John 1.29. Him hath God ordained to be a propitiation through faith in his blood, Rom. 3.25. The sufferings of christ were the great propitiatory Sacrifice, the only means to reconcile us to God.
Now when men hearken to the sufferings of Christ, as a story meerly, they can hear it discoursed of and repeated again and again, that there was such a person that did and suffered such things,
Now when men harken to the sufferings of christ, as a story merely, they can hear it discoursed of and repeated again and again, that there was such a person that did and suffered such things,
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neither do they apply themselves to the sufferings and death of Christ, that they may receive atonement by it, this is to make the blood of the Covenant a common thing, as the Apostles expression is in the fore-mentioned place.
neither do they apply themselves to the sufferings and death of christ, that they may receive atonement by it, this is to make the blood of the Covenant a Common thing, as the Apostles expression is in the forementioned place.
A like phrase the Apostle hath, when he speaks of some that come unworthily to the Lords Table, he saith, They do not discern the Lords body, 1 Cor. 11.29. Not to discern the Lords body, is not to make a difference between the sacramental bread and common ordinary bread, not to see the Lords body represented to us in and by that bread.
A like phrase the Apostle hath, when he speaks of Some that come unworthily to the lords Table, he Says, They do not discern the lords body, 1 Cor. 11.29. Not to discern the lords body, is not to make a difference between the sacramental bred and Common ordinary bred, not to see the lords body represented to us in and by that bred.
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Not to discern the Lords body, is, not to owne and acknowledge the preciousness of that body, that is, not to be able to distinguish this body from another body, not to see an excellency in it.
Not to discern the lords body, is, not to own and acknowledge the preciousness of that body, that is, not to be able to distinguish this body from Another body, not to see an excellency in it.
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In like manner to account the blood of Christ, the blood of the Covenant a common thing, is, not to see the preciousness of this blood, not to have a high esteem of it,
In like manner to account the blood of christ, the blood of the Covenant a Common thing, is, not to see the preciousness of this blood, not to have a high esteem of it,
They that do not see the infinite worth and preciousness of the sufferings of Christ, that do not apply themselves to the death and sufferings of Christ,
They that do not see the infinite worth and preciousness of the sufferings of christ, that do not apply themselves to the death and sufferings of christ,
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so as to extract salvation from them, they contemn the sufferings of Christ. Our Saviour himself saith expresly, Joh. 6.53. Except ye eat the flesh, and drink the blood of the Son of man, you have no life in you.
so as to extract salvation from them, they contemn the sufferings of christ. Our Saviour himself Says expressly, John 6.53. Except you eat the Flesh, and drink the blood of the Son of man, you have no life in you.
That is, unless ye have skill to make use of my sufferings, and to apply your selves to the virtue of them, ye have no life in you, that is, you have not the life of Justification nor sanctification in you here in this world,
That is, unless you have skill to make use of my sufferings, and to apply your selves to the virtue of them, you have no life in you, that is, you have not the life of Justification nor sanctification in you Here in this world,
Let us therefore take heed how we have slight thoughts of the sufferings of Christ; this is to slight them, when we do not study the virtue of these sufferings,
Let us Therefore take heed how we have slight thoughts of the sufferings of christ; this is to slight them, when we do not study the virtue of these sufferings,
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The Supper of the Lord is called a shewing forth the Lords death, 1 Cor. 11.26. As often as ye eat this bread and drink this cup, ye do shew the Lords death till he come.
The Supper of the Lord is called a showing forth the lords death, 1 Cor. 11.26. As often as you eat this bred and drink this cup, you do show the lords death till he come.
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2. This phrase of shewing forth the Lords death implies the profession and confession of our faith before the world, that we owne it and profess it before the world, that we believe such and such things concerning Christ.
2. This phrase of showing forth the lords death Implies the profession and Confessi of our faith before the world, that we own it and profess it before the world, that we believe such and such things Concerning christ.
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3. It implies our faith in our our reliance upon the death and sufferings of Christ for salvation, that is our expectation of salvation by the death of Christ, and by that means only.
3. It Implies our faith in our our reliance upon the death and sufferings of christ for salvation, that is our expectation of salvation by the death of christ, and by that means only.
the Sacrament therefore being a shewing forth of Christs death, when we come to the Sacrament, we have to do with the death and sufferings of Christ in a peculiar manner;
the Sacrament Therefore being a showing forth of Christ death, when we come to the Sacrament, we have to do with the death and sufferings of christ in a peculiar manner;
and that this is one way of contemning Christs sufferings, the Apostle is exceeding clear and plain, 1 Cor. 11.27. Whosoever shall eat and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.
and that this is one Way of contemning Christ sufferings, the Apostle is exceeding clear and plain, 1 Cor. 11.27. Whosoever shall eat and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.
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As much as if he should say, Every unworthy Communicant, every unworthy receiver at the Lords Table is guilty of no small sin, he is guilty of the very body and blood of Christ, that is, he is as one that hath imbrued his hands in Christs blood, he is guilty of the body and blood of the Lord.
As much as if he should say, Every unworthy Communicant, every unworthy receiver At the lords Table is guilty of no small since, he is guilty of the very body and blood of christ, that is, he is as one that hath imbrued his hands in Christ blood, he is guilty of the body and blood of the Lord.
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because many of them that had a hand in the crucifixion of the body of our Saviour, looked upon him as an ordinary man, they did not look upon him as the Son of God.
Because many of them that had a hand in the crucifixion of the body of our Saviour, looked upon him as an ordinary man, they did not look upon him as the Son of God.
But here it may be useful for us to inquire, What is it to come unworthily? Who are they that come unworthily? Whosoever shall eat this bread, NONLATINALPHABET.
But Here it may be useful for us to inquire, What is it to come unworthily? Who Are they that come unworthily? Whosoever shall eat this bred,.
and drink this cup of the Lord unworthily, 1 Cor. 11.29. The Greek word, as Peter Martyr observes, signifies in this place as much as indecently, not congruously, not in that fit manner as he ought to do:
and drink this cup of the Lord unworthily, 1 Cor. 11.29. The Greek word, as Peter Martyr observes, signifies in this place as much as indecently, not congruously, not in that fit manner as he ought to do:
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1. Then do we come unworthily to the Sacrament, when we have not a due reverence of those great and sublime Mysteries that are set before us in the Sacrament, Whoever shall drink this cup of the Lord, saith the Apostle:
1. Then do we come unworthily to the Sacrament, when we have not a due Reverence of those great and sublime Mysteres that Are Set before us in the Sacrament, Whoever shall drink this cup of the Lord, Says the Apostle:
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But we must consider, that the bread here spoken of, the sacramental Bread and the sacramental Cup, are called the Lords bread and the Lords cup in a peculiar manner:
But we must Consider, that the bred Here spoken of, the sacramental Bred and the sacramental Cup, Are called the lords bred and the lords cup in a peculiar manner:
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it is that bread that is instituted to signifie and represent the Lords body, and it is that cup that is instituted to represent the Lords blood; therefore when we look upon the sacramental bread as common ordinary bread,
it is that bred that is instituted to signify and represent the lords body, and it is that cup that is instituted to represent the lords blood; Therefore when we look upon the sacramental bred as Common ordinary bred,
We ought to be sensible of the Mystery that is in this Ordinance, namely, that the Lords body and his blood are represented to us by the outward signs.
We ought to be sensible of the Mystery that is in this Ordinance, namely, that the lords body and his blood Are represented to us by the outward Signs.
The ancient Church were wont to call the Mysteries represented to us in the Sacrament tremendous Mysteries. O here are tremendous Mysteries indeed, if we rightly consider what they are that are set before us in the Sacrament:
The ancient Church were wont to call the Mysteres represented to us in the Sacrament tremendous Mysteres. Oh Here Are tremendous Mysteres indeed, if we rightly Consider what they Are that Are Set before us in the Sacrament:
and offering that very body of his in which he was crucified, dyed, rose again and ascended into Heaven to be the food of our souls, these are wonderful Mysteries indeed:
and offering that very body of his in which he was Crucified, died, rose again and ascended into Heaven to be the food of our Souls, these Are wondered Mysteres indeed:
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for these are no vain words, This is my body which was broken for you, setting aside those gross conceits of the Papists, That the bread is transubstantiated into the body of Christ,
for these Are no vain words, This is my body which was broken for you, setting aside those gross conceits of the Papists, That the bred is Transubstantiated into the body of christ,
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therefore is it said, Whom the heavens must contain till the time of the restitution of all things, Act. 3. Yet the virtue of Christs body and blood is still really communicated to every believing soul;
Therefore is it said, Whom the heavens must contain till the time of the restitution of all things, Act. 3. Yet the virtue of Christ body and blood is still really communicated to every believing soul;
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now when we profess the highest friendship to Christ, and yet retain that in our love and practice that is most directly contrary to the honour and glory of Christ, this is the greatest indignity that can be.
now when we profess the highest friendship to christ, and yet retain that in our love and practice that is most directly contrary to the honour and glory of christ, this is the greatest indignity that can be.
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Let a man examine himself, and so let him eat of that bread, and drink of that cup, 1 Cor. 11.28. It is observable, the Apostle opposeth this examining a mans self to his eating unworthily.
Let a man examine himself, and so let him eat of that bred, and drink of that cup, 1 Cor. 11.28. It is observable, the Apostle Opposeth this examining a men self to his eating unworthily.
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In the former verse he had said, He that eats this bread, and drinks this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord;
In the former verse he had said, He that eats this bred, and drinks this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord;
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They that have slight and contemptuous thoughts of this Ordinance, they that live in gross and scandalous sins, they are guilty of unworthy receiving in the highest degree.
They that have slight and contemptuous thoughts of this Ordinance, they that live in gross and scandalous Sins, they Are guilty of unworthy receiving in the highest degree.
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and to judge themselves for them, they come unworthily in a lesser degree, and God may correct his own children for their spiritual remisness in this kind.
and to judge themselves for them, they come unworthily in a lesser degree, and God may correct his own children for their spiritual remissness in this kind.
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The Apostle tells us, For this cause many were sickly and weak, and many were fallen asleep, 1 Cor. 11.30. that is, for coming to the Sacrament without due preparation.
The Apostle tells us, For this cause many were sickly and weak, and many were fallen asleep, 1 Cor. 11.30. that is, for coming to the Sacrament without due preparation.
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The godly themselves coming in a rude and careless manner to this Ordinance, may and oftentimes do bring the judgment of temporal chastisement upon themselves for not coming in a right manner to so great an Ordinance.
The godly themselves coming in a rude and careless manner to this Ordinance, may and oftentimes do bring the judgement of temporal chastisement upon themselves for not coming in a right manner to so great an Ordinance.
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The Sacrament is, as the Ancients call it, a visible Word. The Sacrament declares by visible signs and representations that which the Word doth in another way.
The Sacrament is, as the Ancients call it, a visible Word. The Sacrament declares by visible Signs and representations that which the Word does in Another Way.
so it is a great sin to contemn Christ when he is revealed to us by his own signs and symbols which are of his own institution, instituted on purpose by himself to make himself known to us.
so it is a great since to contemn christ when he is revealed to us by his own Signs and symbols which Are of his own Institution, instituted on purpose by himself to make himself known to us.
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The bread which we break is it not the communion of the body of Christ? The cup of blessing which we bless is it not the communion of the blood of Christ? 1 Cor. 10. The ancient Church called the Sacrament of the Lords Supper, the Sacrament of Ʋnion, because it is that special Ordinance by which our union and communion with Christ is strengthened and confirmed.
The bred which we break is it not the communion of the body of christ? The cup of blessing which we bless is it not the communion of the blood of christ? 1 Cor. 10. The ancient Church called the Sacrament of the lords Supper, the Sacrament of Ʋnion, Because it is that special Ordinance by which our Union and communion with christ is strengthened and confirmed.
5. That Apostates, such as fall from, deny and renounce the faith of Christ they once presessed, they do in an eminent manner pour contempt upon the sufferings of Christ.
5. That Apostates, such as fallen from, deny and renounce the faith of christ they once presessed, they do in an eminent manner pour contempt upon the sufferings of christ.
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Of these the Apostle speaks in a peculiar manner, Heb. 10. and of these he saith, That they account the blood of the Covenant by which they are sanctified, an unholy thing.
Of these the Apostle speaks in a peculiar manner, Hebrew 10. and of these he Says, That they account the blood of the Covenant by which they Are sanctified, an unholy thing.
and will yet further execute upon the unthankful world, because his Son hath been revealed to the world in this last Century of years more than in former Ages, by that clear and great light that hath broken forth;
and will yet further execute upon the unthankful world, Because his Son hath been revealed to the world in this last Century of Years more than in former Ages, by that clear and great Light that hath broken forth;
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and yet men make no reckoning of Christ and of his grace, but are grown worse and worse, more profane and atheistical under the light of the Gospel that hath shone upon them.
and yet men make no reckoning of christ and of his grace, but Are grown Worse and Worse, more profane and atheistical under the Light of the Gospel that hath shone upon them.
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and of that grace and salvation which is brought by his death and sufferings, seems to be the great sin that God is avenging upon professing Christians.
and of that grace and salvation which is brought by his death and sufferings, seems to be the great since that God is avenging upon professing Christians.
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that so great a person should suffer so much shame, such reproach, such indignity as he did for us, this is that which commends Christs love to us. Heb. 12.2. He endured the cross and despised the shame. Isa. 50.6. I gave my back to the smiters, and my cheeks to them that plucked off the hair, I hid not my face from shame and spitting.
that so great a person should suffer so much shame, such reproach, such indignity as he did for us, this is that which commends Christ love to us. Hebrew 12.2. He endured the cross and despised the shame. Isaiah 50.6. I gave my back to the smiters, and my cheeks to them that plucked off the hair, I hid not my face from shame and spitting.
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That the Son of God should suffer such things for us poor men, that he should suffer such pains and torments in soul and body for us, this commends his love to us.
That the Son of God should suffer such things for us poor men, that he should suffer such pains and torments in soul and body for us, this commends his love to us.
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Christ did not only suffer from men, but he suffered from the hands of his Father, it pleased the Father to bruise him, he put him to grief, Isa. 53. Christ did not only suffer in his body,
christ did not only suffer from men, but he suffered from the hands of his Father, it pleased the Father to bruise him, he put him to grief, Isaiah 53. christ did not only suffer in his body,
but he suffered in his soul, yea his soul-sufferings were the greatest sufferings, there it was that he suffered dereliction, there it was that he suffered the sense of Gods wrath, no sorrows were ever like to Christs sorrows,
but he suffered in his soul, yea his Soul-sufferings were the greatest sufferings, there it was that he suffered dereliction, there it was that he suffered the sense of God's wrath, no sorrows were ever like to Christ sorrows,
The Lord Jesus knew that he was to undergo such sore and grievous sufferings, and yet he voluntarily underwent them, he did not rum ignorantly upon them,
The Lord jesus knew that he was to undergo such soar and grievous sufferings, and yet he voluntarily underwent them, he did not rum ignorantly upon them,
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Our Saviour was not ignorant of his own sufferings, but had a perfect contemplation of them in his mind before-hand, he knew how great and bitter and sore they would be,
Our Saviour was not ignorant of his own sufferings, but had a perfect contemplation of them in his mind beforehand, he knew how great and bitter and soar they would be,
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The love of Christ in his sufferings appears in this, That so great a person should give himself to suffer such things to expiate so vile a thing as sin, which yet he hated so much, and had power to punish;
The love of christ in his sufferings appears in this, That so great a person should give himself to suffer such things to expiate so vile a thing as since, which yet he hated so much, and had power to Punish;
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Now that the life of the most excellent person, the life of the Son of God should be given to expiate so vile a thing as sin, this is admirable indeed, The Lord hath caused to meet on him the iniquity or perversness of us all, Isa. 53. Sin is the perversness of the creature, it is the crookedness or depravation of a mans actions;
Now that the life of the most excellent person, the life of the Son of God should be given to expiate so vile a thing as since, this is admirable indeed, The Lord hath caused to meet on him the iniquity or perverseness of us all, Isaiah 53. since is the perverseness of the creature, it is the crookedness or depravation of a men actions;
or for some or a few of their sins that he suffered, but it was for all the sins of all the Elect, Eph. 5.25. Husbands love your wives as Christ loved the Church, and gave himself for it.
or for Some or a few of their Sins that he suffered, but it was for all the Sins of all the Elect, Ephesians 5.25. Husbands love your wives as christ loved the Church, and gave himself for it.
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when as Christ out of the greatness of his love gave himself as a Sacrifice to expiate the guilt of all the sins of all the Elect that ever had been committed,
when as christ out of the greatness of his love gave himself as a Sacrifice to expiate the guilt of all the Sins of all the Elect that ever had been committed,
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He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world, that is, Christ is not only the propitiation for ours sins, who do now live and believe on him,
He is the propitiation for our Sins, and not for ours only, but also for the Sins of the Whole world, that is, christ is not only the propitiation for ours Sins, who do now live and believe on him,
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The love of Christ in his sufferings appears in this, That Christ by his death and sufferings hath delivered us from that which was the greatest matter of fear to us.
The love of christ in his sufferings appears in this, That christ by his death and sufferings hath Delivered us from that which was the greatest matter of Fear to us.
This is fully expressed by the Apostle, Heb. 2.14. That through death he might destroy him that had the power of death, and deliver them who through fear of death were all their life-time subject to bondage.
This is Fully expressed by the Apostle, Hebrew 2.14. That through death he might destroy him that had the power of death, and deliver them who through Fear of death were all their lifetime Subject to bondage.
and from the power of the Devil. 1. Christ by death delivers us from death, the strength and venom of death is spent in the death of Christ, Christ underwent death as it was the Curse that was denounced upon us for sin.
and from the power of the devil. 1. christ by death delivers us from death, the strength and venom of death is spent in the death of christ, christ underwent death as it was the Curse that was denounced upon us for since.
Now death is no more a part of the Curse to a Believer, because Christ hath undergone it as a curse for us. 2. Christ hath also undergone the pains and torments of Hell,
Now death is no more a part of the Curse to a Believer, Because christ hath undergone it as a curse for us. 2. christ hath also undergone the pains and torments of Hell,
Could we contemplate death as we ought to do in the death of Christ, we might see death to have lost all its strength, all its venom in the death of Christ.
Could we contemplate death as we ought to do in the death of christ, we might see death to have lost all its strength, all its venom in the death of christ.
All things are yours, things present, things to come, life is yours, and death is yours, 1 Cor. 3.21, 22. Blessed are the dead that dye in the Lord, Rev. 14. Death is an introduction to the Saints unto their perfect and compleat happiness:
All things Are yours, things present, things to come, life is yours, and death is yours, 1 Cor. 3.21, 22. Blessed Are the dead that die in the Lord, Rev. 14. Death is an introduction to the Saints unto their perfect and complete happiness:
and became man on purpose that he might suffer for us. One of the principal ends of the Incarnation of the Son of God was, that he might suffer and dye for men.
and became man on purpose that he might suffer for us. One of the principal ends of the Incarnation of the Son of God was, that he might suffer and die for men.
This is intimated by the Apostle, Heb. 2.14. For as much as the children are made partakers of flesh and blood, he also himself took part of the same, that through death he might destroy him that had the power of death, that is the devil.
This is intimated by the Apostle, Hebrew 2.14. For as much as the children Are made partakers of Flesh and blood, he also himself took part of the same, that through death he might destroy him that had the power of death, that is the Devil.
To instance in a few briefly. 1. Christ by his sufferings hath purchased for us the forgiveness of sins, Eph. 1.14. In whom we have redemption through his blood, even the forgiveness of sins.
To instance in a few briefly. 1. christ by his sufferings hath purchased for us the forgiveness of Sins, Ephesians 1.14. In whom we have redemption through his blood, even the forgiveness of Sins.
2. Christ by his sufferings hath purchased for us peace and reconciliation with God, Eph. 2.16. That he might reconcile us to God by the cross. Col. 1.21. You that were sometimes alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his flesh through death.
2. christ by his sufferings hath purchased for us peace and reconciliation with God, Ephesians 2.16. That he might reconcile us to God by the cross. Col. 1.21. You that were sometime alienated and enemies in your minds by wicked works, yet now hath he reconciled in the body of his Flesh through death.
3. Eternal life it self is the purchase of Christs sufferings, Rom. 6. ult. The wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord, that is, through the merit of Jesus Christ our Lord;
3. Eternal life it self is the purchase of Christ sufferings, Rom. 6. ult. The wages of since is death, but the gift of God is Eternal life through jesus christ our Lord, that is, through the merit of jesus christ our Lord;
Hence is it, that Heaven is called a purchased possession, Eph. 1.14. Ʋntil the redemption of the purchased possession, the Glory of Heaven is called a purchased possession.
Hence is it, that Heaven is called a purchased possession, Ephesians 1.14. Ʋntil the redemption of the purchased possession, the Glory of Heaven is called a purchased possession.
since by the death of Christ such great and admirable priviledges are purchased for them. The Covenant of Grace is the greatest Charter of all our spiritual Priviledges;
since by the death of christ such great and admirable privileges Are purchased for them. The Covenant of Grace is the greatest Charter of all our spiritual Privileges;
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How precious then is that blood that purchased such great things for us? And how great was the love of Christ that shed his blood to obtain such things for us?
How precious then is that blood that purchased such great things for us? And how great was the love of christ that shed his blood to obtain such things for us?
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The Apostle speaks of infinite dimensions in the love of Christ, and the more we study the sufferings of Christ, the more shall we see what those heights and depths,
The Apostle speaks of infinite dimensions in the love of christ, and the more we study the sufferings of christ, the more shall we see what those heights and depths,
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the more we soak our hearts in the meditation of these things, that the Son of God and God should come into the nature of man for this very end, to suffer such things for man, that man might be saved, the more shall we be taken up in the admiration of this love.
the more we soak our hearts in the meditation of these things, that the Son of God and God should come into the nature of man for this very end, to suffer such things for man, that man might be saved, the more shall we be taken up in the admiration of this love.
2. The more we meditate on Christs sufferings, and of the end which Christ had in his sufferings, that he suffered such and such things for us, the more shall we be confirmed in the belief and assurance of our own salvation.
2. The more we meditate on Christ sufferings, and of the end which christ had in his sufferings, that he suffered such and such things for us, the more shall we be confirmed in the belief and assurance of our own salvation.
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God indeed may correct his children in a way of fatherly discipline, but he will not lay the punishment of sin upon them in a way of vindictive Justice:
God indeed may correct his children in a Way of fatherly discipline, but he will not lay the punishment of since upon them in a Way of vindictive justice:
for if the sufferings of Christ were real, then first there is real satisfaction made; and if there was real satisfaction made, then is God really pacified and really atoned;
for if the sufferings of christ were real, then First there is real satisfaction made; and if there was real satisfaction made, then is God really pacified and really atoned;
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and if God be really satisfied, why then should we doubt and call in question his love any more? Only our great concernment is, to secure our part in Christ,
and if God be really satisfied, why then should we doubt and call in question his love any more? Only our great concernment is, to secure our part in christ,
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All that we have heard concerning the sufferings of Christ and the work of his satisfaction will signifie nothing to us, will nothing at all avail us as to our salvation,
All that we have herd Concerning the sufferings of christ and the work of his satisfaction will signify nothing to us, will nothing At all avail us as to our salvation,
That which must make the sufferings of Christ and his satisfaction available unto us, is to know that Christ hath suffered as our Head, that he hath suffered in our room and in our stead.
That which must make the sufferings of christ and his satisfaction available unto us, is to know that christ hath suffered as our Head, that he hath suffered in our room and in our stead.
Now we cannot know that Christ hath suffered as our Head and as our Representative, unless we first chuse him for our Head, and pitch our faith upon his Person.
Now we cannot know that christ hath suffered as our Head and as our Representative, unless we First choose him for our Head, and pitch our faith upon his Person.
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therefore as ever we expect benefit by what Christ hath done and suffered in our nature, we must first direct the eye of our faith to that great person who hath taken up our nature,
Therefore as ever we expect benefit by what christ hath done and suffered in our nature, we must First Direct the eye of our faith to that great person who hath taken up our nature,
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and done and suffered such things in it, Joh. 6.40. This is the will of him that sent me, that every one which seeth the Son and believeth on him, may have everlasting life.
and done and suffered such things in it, John 6.40. This is the will of him that sent me, that every one which sees the Son and Believeth on him, may have everlasting life.
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thus shall we have communion in the obedience, death, sufferings, and satisfaction of Christ, and what Christ our Head hath done and suffered in our nature (he dwelling in our hearts by faith) shall be accounted as if we had done it.
thus shall we have communion in the Obedience, death, sufferings, and satisfaction of christ, and what christ our Head hath done and suffered in our nature (he Dwelling in our hearts by faith) shall be accounted as if we had done it.
Quid potentius quàm conjungere Creatorem & creaturam? Creator ac Dominus omnium unus voluit esse mortalium: qui manens in forma Dei fecit & hominem, idem in formaservi factus est homo. Leo. Non miror miracula mundi, miror Deum in utero Virginis.
Quid potentius quàm conjungere Creator & creaturam? Creator ac Dominus omnium Unus voluit esse mortalium: qui manens in forma Dei fecit & hominem, idem in formaservi factus est homo. Leo. Non Mirror Miracles mundi, Mirror God in utero Virginis.
Quod Angelis visum esse dicit, intelligit tale spectaculum fuisse quod tam novitate suâ, quàm praestantiâ Angelos in se converterit. Calvin. Non potuit magnificentiùs praedicari augusta hujus mysterii majestas.
Quod Angels visum esse dicit, intelligit tale spectaculum Fuisse quod tam Novitiate suâ, quàm praestantiâ Angels in se converterit. calvin. Non Potuit magnificentiùs praedicari augusta hujus Mystery majestas.
Fides in Christum non est praejudicio fidei in Deum Patrem, &c. Nihil vetat quò minùs sit fides in plures personas, modò essentia sit una eadémque. Roloc. in Joh. 14.
Fides in Christ non est praejudicio fidei in God Patrem, etc. Nihil Vetat quò minùs sit fides in plures personas, modò Essentia sit una eadémque. Roloc. in John 14.
Humanitas Christi licèt sit creatura, tamen quia sola & nulla alia ita adhaeret Deo, ut una sit persona cum Divinitate, oportet igitur tam altiorem supra & extra omnes alias creaturas esse, tamen sub solo Deo. Luther.
Humanitas Christ licèt sit creatura, tamen quia sola & nulla Alias ita adhaeret God, ut una sit persona cum Divinitate, oportet igitur tam altiorem supra & extra omnes alias Creaturas esse, tamen sub solo God Luther.
Deum sic ordinâsse Angelorum & hominum vitam, ut in ea priùs ostenderet quid posset liberum arbitrium, deinde quid posset gratiae suae beneficium. Aug.
God sic ordinâsse Angels & hominum vitam, ut in ea priùs ostenderet quid posset liberum Arbitrium, Deinde quid posset Gratiae suae beneficium. Aug.
Sicut praedestinatus est ille unus ut caput nostrum esset: ita & multi sumus praedestinati ut essemus ejus membra. Aug. Deus Christum ipsum quatenus homo est, primum omnium praedestinavit, in quo caeteros servaret.
Sicut praedestinatus est Isle Unus ut caput nostrum esset: ita & multi sumus Predestinated ut essemus His membra. Aug. Deus Christ ipsum quatenus homo est, primum omnium praedestinavit, in quo Others servaret.
Tandem subjicit Jesum Mediatorem, quoniam is solus est per quem nobis placatur Pater, & qui serenum at { que } amabilem ejus vultum nobis reddit. Calv.
Tandem subjicit Jesus Mediatorem, quoniam is solus est per Whom nobis placatur Pater, & qui Serene At { que } amabilem His vultum nobis Render. Calvin
Tunc remoto velo, palàm cernemus Deum in sua Majestate regnantem, neque ampliùs media erit Christi humanitas quae nos ab ulteriore Dei conspectu cohibeat. Calv. in 1 Cor. 15.,
Tunc remoto Velo, palàm cernemus God in sua Majestate regnantem, neque ampliùs media erit Christ humanitas Quae nos ab ulteriore Dei conspectu cohibeat. Calvin in 1 Cor. 15.,
Quid ex se agere poterat, ut semel amissam justitiam recuperaret homo, servus peccati, vinctus Diaboli? Assignata est ei proinde aliena qui caruit suâ. Bernard.
Quid ex se agere poterat, ut semel amissam justitiam recuperaret homo, servus peccati, vinctus Diaboli? Assignata est ei Therefore Aliena qui carved suâ. Bernard.
Passio Christi fuit dulcis Divinitatis somnus. Aug. NONLATINALPHABET. Compressissa se Deitatem. Subduxit se ad tempus Divinitas. Sequestratâ delectatione Divinitatis aeternae.
Passio Christ fuit dulcis Divinitatis somnus. Aug.. Compressissa se Deitatem. Subduxit se ad Tempus Divinitas. Sequestratâ delectatione Divinitatis aeternae.
Homo qui debuit, homo qui solvit. Propter nostram justificationem sic dictum est per Christum: nam nos peccatores in ipso infernales poenas, quae justè merebamur, exolvimus.
Homo qui Debt, homo qui Solvit. Propter nostram justificationem sic dictum est per Christ: nam nos Peccatores in ipso infernales poenas, Quae justè merebamur, exolvimus.
