John Flavel, The Fountain of Life

Part 2 of 10 containing Discourses 1- 5. Circa 1671

Discourse 1 OPENS THE EXCELLENCY OF THE SUBJECT.

For I determined not to know any thing among you, save Jesus Christ, and him crucified. 1 Corinthians 2:2.

The former verse contains the rationale for the plain and familiar manner of the apostle's preaching, which was not (as he there tells them) with excellency of speech, or of wisdom; i.e. he studied not to gratify their curiosity with rhetorical strains, or philosophical niceties. In this he gives the reason, "for I determined not to know any thing among you, save Jesus Christ," etc.

"I determined not to know." The meaning is not, that he simply despised, or condemned all other studies and knowledge; but so far only as they stand in competition with, or opposition to the study and knowledge of Jesus Christ. And it is as if he should say, it is my stated, settled judgement; not a hasty, inconsiderate censure, but the product and issue of my most serious and exquisite enquiries. After I have well weighed the case, turned it round, viewed it exactly on every side, balanced all advantages and disadvantages, pondered all things, that are fit to come into consideration about it; this is the result and final determination, that all other knowledge, how profitable, how pleasant soever, is not worthy to be named in the same day with the knowledge of Jesus Christ. This, therefore, I resolve to make the scope and end of my ministry, and the end regulates the mean; such pedantic toys, and airy notions as injudicious ears affect, would rather obstruct than promote my grand design among you; therefore, wholly waving that way, I applied myself to a plain, popular, unaffected dialect, fitted rather to pierce the heart, and convince the conscience, than to tickle the fancy. This is the scope of the words, in which three things fall under consideration;

FIRST, The subject matter of his doctrine, to wit, Jesus Christ. "I determined to know nothing," i.e. to study nothing myself, to teach nothing to you, but "Jesus Christ." Christ shall be the center to which all the lines of my ministry shall be drawn. I have spoken and written of many other subjects in my discourses and epistles, but it is all reductively the preaching and discovery of Jesus Christ: of all the subjects in the world, this is the sweetest; if there be any thing on this side heaven, worthy our time and studies, this is it. Thus he magnifies his doctrine, from the excellency of its subject-matter, accounting all other doctrines but airy things, compared with this.

SECONDLY, We have here that special respect or consideration of Christ, which he singled out from all the rest of the excellent truths of Christ, to spend the main strength of his ministry upon; and that is, Christ as crucified: and the rather, because hereby he would obviate the vulgar prejudice raised against him upon the account of his cross; "For Christ crucified was to the Jews a stumbling block, and to the Greeks foolishness," chap. 1:23. This also best suited his end, to draw them on to Christ; as Christ above all other subjects, so Christ crucified above all things in Christ. There is, therefore, a great emphasis in this word, "and him crucified."

THIRDLY, The manner in which he discoursed this transcendent subject to them, is also remarkable; he not only preached Christ crucified, but he preached him assiduously and plainly. He preached Christ frequently; "and whenever he preached of Christ crucified, he preached him in a crucified stile." This is the sum of the words; to let them know that his spirit was intent upon this subject, as if he neither knew, nor cared to speak of any other. All his discourses were so full of Christ, that his hearers might have thought he was acquainted with no other doctrine. Hence observe,

THAT THERE IS NO TEACHING MORE EXCELLENT IN ITSELF OR MORE NECESSARY TO BE PREACHED AND, STUDIED, THAN THE TEACHING OF JESUS CHRIST, AND HIM CRUCIFIED.

ALL other knowledge, how much soever it be magnified in the world, is, and ought to be esteemed but dross, in comparison of the excellency of the knowledge of Jesus Christ, Philippians 3:8. "In him are hid all the treasures of wisdom and knowledge," Colossians 2:3.

Eudoxus was so affected with the glory of the sun, that he thought he was born only to behold it; much more should a Christian judge himself born only to behold and delight in the glory of the Lord Jesus.

The truth of this proposition will be made out by a double consideration of the doctrine of Christ.

FIRST, Let it be considered absolutely, and then these lovely properties with which it is naturally clothed, will render it superior to all other sciences and studies.

1. The knowledge of Jesus Christ is the very marrow and kernel of all the scriptures; the scope and center of all divine revelations: both Testaments meet in Christ. The ceremonial law is full of Christ, and all the gospel is full of Christ: the blessed lines of both Testaments meet in him; and how they both harmonise, and sweetly concentre in Jesus Christ, is the chief scope of that excellent epistle to the Hebrews, to discover; for we may call that epistle the sweet harmony of both Testaments. This argues the unspeakable excellency of this doctrine, the knowledge whereof must needs therefore be a key to unlock the greatest part of the sacred scriptures. For it is in the understanding of scripture, much as it is in the knowledge men have in logic and philosophy: if a scholar once come to understand the bottom-principle, upon which, as upon its hinge, the controversy turns the true knowledge of that principle shall carry him through the whole controversy, and furnish him with a solution to every argument. Even so the right knowledge of Jesus Christ, like a clue, leads you through the whole labyrinth of the scriptures.

2. The knowledge of Jesus Christ is a fundamental knowledge; and foundations are most useful, though least seen. The knowledge of Christ is fundamental to all graces, duties, comforts, and happiness.

(1.) It is fundamental to all graces; they all begin in knowledge; Colossians 3:10. "The new man is renewed in knowledge." As the old, so the new creation begins in light; the opening of the eyes is the first work of the Spirit; and as the beginnings of grace, so all the after-improvements thereof depend upon this increasing knowledge, 2 Peter 3:18. "But grow in grace, and in the knowledge of our Lord and Savior." See how these two, grace and knowledge, keep equal pace in the soul of a Christian in what degree the one increases, the other increases answerable.

(2.) The knowledge of Christ is fundamental to all duties; the duties, as well as the graces of all Christians, are all founded in the knowledge of Christ, Must a Christian believe? That he can never do without the knowledge of Christ: faith is so much dependent on his knowledge, that it is denominated by it, Isaiah 53:11, "By his knowledge shall my righteous servant justify many;" and hence, John 6:40, seeing and believing are made the same thing. Would a man exercise hope in God? That he can never do without the knowledge of Christ, for he is the author of that hope,1 Peter 1:3, he is also its object, Hebrews 6:19. Its ground-work and support, Colossians 1:27. And as you cannot believe or hope, so neither can you pray acceptably without a competent degree of this knowledge. The very Heathen could say, Non loquendum de Deo sine lumine, i.e. Men must not speak of God without light: the true way of conversing with, and enjoying God in prayer, is by acting faith on him through a Mediator: so much comfort and true excellency there is in it, and no more. Oh then, how indispensable is the knowledge of Christ, to all that do address themselves to God in any duty.

(3.) It is fundamental to all comforts: all the comforts of believers are streams from this fountain. Jesus Christ is the very object matter of a believer's joy, Philippians 3:3. "Our rejoicing is in "Christ Jesus." Take away the knowledge of Christ, and a Christian is the most sad and melancholy creature in the world: again, let Christ but manifest himself, and dart the beams of his light into their souls, it will make them kiss the stakes, sing in flames, and shout in the pangs of death, as men that divide the spoil.

(4.) This knowledge is fundamental to the eternal happiness of souls: as we can perform no duty, enjoy no comfort, so neither can we be saved without it, John 17:3. "This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent." And, if it be life eternal to know Christ, then it is eternal damnation to be ignorant of Christ: as Christ is the door that opens heaven, so knowledge is the key that opens Christ. The excellent gifts, and renowned parts of the moral Heathens, though they purchased to them great esteem and honor among men, yet left them in a state of perdition, because of this great defect, they were ignorant of Christ, 1 Corinthians 1:21. Thus you see how fundamental the knowledge of Christ is, essentially necessary to all the graces, duties, comforts and happiness of souls.

3. The knowledge of Christ is profound and large; all other sciences are but shadows; this is a boundless, bottomless ocean; no creature has a line long enough to fathom the depth of it; there is height, length, depth and breadth ascribed to it, Ephesians 3:18, yea, it passeth knowledge. There is "a manifold wisdom of God in Christ," Ephesians 3:10. It is of many sorts and forms, of many folds and plates: it is indeed simple, pure and unmixed with any thing but itself, yet it is manifold in degrees, kinds and administrations; though something of Christ be unfolded in one age, and something in another, yet eternity itself cannot fully unfold him. I see something, said Luther, which blessed Austin saw not; and those that come after me, will see that which I see not. It is in the studying of Christ, as in the planting of a new discovered country; at first men sit down by the sea-side, upon the skirts and borders of the land; and there they dwell, but by degrees they search farther and farther into the heart of the country. Ah, the best of us are yet but upon the borders of this vast continent!

4. The study of Jesus Christ is the most noble subject that ever a soul spent itself upon; those that rack and torture their brains upon other studies, like children, weary themselves at a low game; the eagle plays at the sun itself. The angels study this doctrine, and stoop down to look into this deep abyss.

What are the truths discovered in Christ, but the very secrets that from eternity lay hid in the bosom of God? Ephesians 3:8, 9. God's heart is opened to men in Christ, John 1:18. This makes the gospel such a glorious dispensation, because Christ is so gloriously revealed therein, 2 Corinthians 3:9. and the studying of Christ in the gospel, stamps such a heavenly glory upon the contemplating soul, verse. 18.

5. It is the most sweet and comfortable knowledge; to be studying Jesus Christ, what is it but to be digging among all the veins and springs of comfort? And the deeper you dig, the more do these springs flow upon you. How are hearts ravished with the discoveries of Christ in the gospel? what ecstasies, meltings, transports, do gracious souls meet there? Doubtless, Philip's ecstasy, John 1:25. "eurekamen Iesoun", "We have found Jesus," was far beyond that of Archimedes. A believer could sit from morning to night, to hear discourses of Christ; "His mouth is most sweet", Song of Songs 5:16.

SECONDLY, Let us compare this knowledge with all other knowledge, and thereby the excellency of it will farther appear.

1. All other knowledge is natural, but this wholly supernatural, Matthew 11:27, "No man knoweth the Son, but the Father", neither knoweth any the Father, save the Son, and he to whom soever the Son will reveal him." The wisest Heathens could never make a discovery of Christ by their deepest searches into nature; the most eagle-eyed philosophers were but children in knowledge, compared with the most illiterate Christians.

2. Other knowledge is unattainable by many. All the helps and means in the world would never enable some Christians to attain the learned arts and languages; men of the best wits, and most pregnant parts, are most excellent in these; but here is the mystery and excellency of the knowledge of Christ, that men of most blunt, dull and contemptible parts attain, through the teaching of the Spirit, to this knowledge, in which the more acute and ingenious are utterly blind. Matthew 11:25, "I thank thee, Oh Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." 1 Corinthians 1:26, 27. "You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called: but God has chosen the foolish things of the world, to confound the wise," etc.

3. Other knowledge, though you should attain the highest degree of it, would never bring you to heaven, being defective and lame both in the integrity of parts, the principal thing, viz. Christ, being wanting; and in the purity of its nature: for the knowing Heathens grew vain in their imaginations, Romans 1:21, and in the efficacy and influence of it on the heart and life, They held the truth in unrighteousness; their lusts were stronger than their light, Romans 1:18. But this knowledge has potent influences, changing souls, into its own image, 2 Corinthians 3:18, and so proves a saving knowledge unto men,1 Timothy 2:4. And thus I have in a few particulars pointed out the transcendence of the knowledge of Christ.

The use of all this I shall give you in a few inferences, on which I shall not enlarge, the whole being only preliminary to the doctrine of Christ; only for the present I shall hence infer,

INFERENCE 1. The sufficiency of the doctrine of Christ, to make men wise unto salvation.

Paul desired to know nothing else; and, indeed, nothing else is of absolute necessity to be known. A little of this knowledge, if saving and effectual upon thy heart, will do thy soul more service, than all the vain speculation and profound parts that others so much glory in. Poor Christian, be not dejected, because thou sees thyself out-stript and excelled by so many in other parts of knowledge; if thou know Jesus Christ, thou knowest enough to comfort and save thy soul. Many learned philosophers are now in hell, and many illiterate Christians in heaven.

INFERENCE 2. If there be such excellency in the knowledge of Christ, let it humble all, both saints and sinners, that we have no more of this clear and effectual knowledge in us, notwithstanding the excellent advantages we have had for it. Sinners, concerning you I may sigh and say with the apostle, 1 Corinthians 15:34. "Some have not the knowledge of Christ, I speak this to your shame". This, Oh this is the condemnation. And even for you that are enlightened in this knowledge, how little do you know of Jesus Christ, in comparison of what you might have known of him? What a shame is it, that you should need to be taught the very first truths, "when for the time you might have been teachers of others?" Hebrews 5:12, 13, 14. "That your teachers cannot speak unto you as spiritual, but as unto carnal, even as unto babes in Christ," 1 Corinthians 3:1, 2.

Oh, how much time is spent in other studies, in vain discourses, frivolous pamphlets, worldly employments? How little is the search and study of Jesus Christ.

INFERENCE 3. How sad is their condition that have a knowledge of Christ, and yet as to themselves it had been better they had never had it! Many there be that content themselves with an unpractical, ineffectual, and merely notional knowledge of him; of whom the apostle saith, "It had been better for them not to have known," 2 Peter 2:21. It serves only to aggravate sin and misery; for though it be not enough to save them, yet it puts some weak restraints upon sin, which their impetuous lusts breaking down, exposes them thereby to a greater damnation.

INFERENCE 4. This may inform us by what rule to judge both teachers and doctrine. Certainly that is the highest commendation of a minister, to be an able minister of the New Testament; not of the letter, but of the Spirit, 2 Corinthians 3:6. He is the best artist, that can most lively and powerfully display Jesus Christ before the people, evidently setting him forth as crucified among them; and that is the best sermon, that is most full of Christ, not of art and language. I know that a holy dialect well becometh Christ's teachers, they should not be rude and careless in language or method; but surely the excellency of a sermon lies not in that, but in the plainest discoveries and liveliest applications of Jesus Christ.

INFERENCE 5. Let all that mind the honor of religion, or the peace and comfort of their own souls, wholly sequester and apply themselves to the study of Jesus Christ, and him crucified. Wherefore spend we ourselves upon other studies, when all excellency, sweetness, and desirableness is concentered in this one? Jesus Christ is fairer than the children of men, the chiefest among ten thousands, "as the apple-tree among the trees of the wood;" Quae faciunt divisa beatum, in hoc mixta fluunt.

These things which singly ravish and delight the souls of men, are all found conjunctly in Christ. Oh what a blessed Christ is this! whom to know is eternal life. From the knowledge of Jesus Christ do bud forth all the fruits of comfort, and that for all seasons and conditions. Hence Revelation 22:2, he is called "the tree of life, which bears twelve manner of fruits, and yields its fruit every month; and the very leaves of this tree are for healing." In Christ souls have, (1.) All necessaries for food and physic. (2.) All varieties of fruits, twelve manner of fruits; a distinct sweetness in this, in that, and in the other attribute, promise, ordinance. (3.) In him are these fruits at all times, he bears fruit every month; there is precious fruit in Jesus Christ, even in the black month; winter fruits as well as summer fruits. Oh then study Christ, study to know him more extensively.

There be many excellent things in Christ, that the most eagle-eyed believer has not yet seen: Ah! 'tis pity that any thing of Christ should lie hid from his people. Study to know Christ more intensively, to get the experimental taste and lively power of his knowledge upon your hearts and affections: This is the knowledge that carries all the sweetness and comfort in it.

Christian, I dare appeal to thy experience, whether the experimental taste of Jesus Christ, in ordinances and duties, has not a higher and sweeter relish than any created enjoyment thou ever tasted in this world? Oh then separate, devote, and wholly give thyself, thy time, thy strength to this most sweet transcendent study.

INFERENCE 6. Lastly, Let me close the whole with a double caution; one to ourselves, who by our callings and professions are the teachers of Christ; another to those that sit under the doctrine of Christ daily.

FIRST, If this doctrine be the most excellent, necessary, fundamental, profound, noble, and comfortable doctrine, let us then take heed lest, while we study to be exact in other things, we be found ignorant in this. Ye know it is ignominious, by the common suffrage of the civilised world, for any man to be unacquainted with his own calling, or not to attend the proper business of it: it is our calling, as the Bridegroom's friends, to woo and win souls to Christ, to set him forth to the people as crucified among them,

Galatians 3:1, to present him in all his attractive excellencies, that all hearts may be ravished with his beauty, and charmed into his arms by love: we must also be able to defend the truths of Christ against undermining heretics, to instill his knowledge into the ignorant, to answer the cases and scruples of poor doubting Christians. How many intricate knots have we to untie? What pains, what skill is requisite for such as are employed about our work? And shall we spend our precious time in frivolous controversies, philosophical niceties, dry and barren scholastic notions? Shall we study every thing but Christ? Revolve all volumes but the sacred ones? What is observed even of Bellarmine, that he turned with loathing from school divinity, because it wanted the sweet juice of piety, may be convictive to many among us, who are often too much in love with worse employment than what he is said to loathe. Oh, let the knowledge of Christ dwell richly in us.

SECONDLY, Let us see that our knowledge of Christ be not a powerless, barren, unpractical knowledge: Oh that, in its passage from our understanding to our lips, it might powerfully melt, sweeten, and ravish our hearts! Remember, brethren, a holy calling never saved any man, without a holy heart; if our tongues only be sanctified, our whole man must be damned. "We and our people must be judged by the same gospel, and stand at the same bar, and be sentenced to the same terms, and dealt with as severely as any other men: We cannot think to be saved by our clergy, or to come off with a Legit ut clericus, when there is wanting the Credit et vixit ut Christianus; as an eminent Divine speaks. Oh let the keepers of the vineyard look to, and keep their own vineyard: we have a heaven to win or lose, as well as others.

THIRDLY, Let us take heed that we withhold not our knowledge of Christ in unrighteousness from the people. Oh that our lips may disperse knowledge and feed many. Let us take heed of the napkin, remembering the day of account is at hand. Remember, I beseech you, the relations wherein you stand, and the obligations resulting thence: Remember, the great Shepherd gave himself for, and gave you to the flock; your time, your gifts are not yours, but God's; remember the pinching wants of souls, who are perishing for want of Christ; and if their tongues do not, yet their necessities do bespeak us, as they did Joseph, Genesis 47:15. "Wherefore should we die in thy presence? Give us food, that we may live and not die." Even the sea monsters draw forth their breasts to their young ones, and shall we be cruel! Cruel to souls! Did Christ not think it too much to sweat blood, yea, to die for them? And shall we think it much to watch, study, preach, pray, and do what we can for their salvation? Oh let the same mind be in you which was also in Christ! SECONDLY, To the people that sit under the doctrine of Christ daily, and have the light of his knowledge shining round about them.

FIRST, Take heed ye do not reject and despise this light. This may be done two ways: First, When you despise the means of knowledge by slight and low esteems of it. Surely, if you thus reject knowledge, God will reject you for it, Hosea 4:6. It is a despising of the richest gift that ever Christ gave to the church; and however it be a contempt and slight that begins low, and seems only to vent itself upon the weak parts, in artificial discourses, and untaking tones and gestures of the speakers; yet, believe it, it is a daring sin that flies higher than you are aware, Luke 10:16 "He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me".

Secondly, You despise the knowledge of Christ, When you despise the directions and loving constraints of that knowledge; when you refuse to be guided by your knowledge, your light and your lusts contest and struggle within you. Oh it is sad when your lusts master your light. You sin not as the heathens sin, who know not God; but when you sin, you must slight and put by the notices of your own consciences, and offer violence to your own convictions. And what sad work will this make in your souls? How soon will it lay your consciences waste?

SECONDLY, Take heed that you rest not satisfied with that knowledge of Christ you have attained, but grow on towards perfection. It is the pride and ignorance of many professors, when they have got a few raw and undigested notions, to swell with self-conceit of their excellent attainments.

And it is the sin, even of the best of saints, when they see (veritas in profundo) how deep the knowledge of Christ lies, and what pains they must take to dig for it, to throw by the shovel of duty, and cry, Dig we cannot. To your work, Christians, to your work; let not your candle go out: sequester yourselves to this study, look what intercourses, and correspondence are betwixt the two world; what communion soever God and souls maintain, it is in this way; count all, therefore, but dross in comparison of that excellency which is in the knowledge of Jesus Christ.

Discourse 2 SETS FORTH CHRIST IN HIS ESSENTIAL AND PRIMEVAL GLORY.

Then I was by him, (as) one brought up (with him): and I was daily (his) delight, rejoicing always before him; Proverbs 8:30.

These words are a part of that excellent commendation of wisdom, by which in this book Solomon intends two things; first, Grace or holiness, Proverbs 4:7. " Wisdom is the principal thing." Secondly, Jesus Christ, the fountain of that grace: and look, as the former is renowned for its excellency, Job 28:14, 15, so the latter, in this context, wherein the Spirit of God describes the most blessed state of Jesus Christ, the wisdom of the Father, from those eternal delights he had with his Father, before his assumption of our nature: "Then was I by him," etc. that long Evum was wholly swallowed up, and spent in unspeakable delights and pleasures.

Which delights were twofold, (1.) The Father and Son delighted one in another (from which delights the Spirit is not here excluded) without communicating that their joy to any other, for no creature did then exist save in the mind of God, verse 30.

(2.) They delighted in the salvation of men, in the prospect of that work, though not yet extant, verse 31. My present business lies in the former, viz. the mutual delights of the Father and Son, one with and in another; the account whereof we have in the text; wherein consider, 1. The glorious condition of the non-incarnated Son of God, described by the person with whom his fellowship was, "Then was I by him," or with him; so with him as never was any, in his very bosom, John 1:18, the only begotten Son was in the bosom of the Father, an expression of the greatest dearness and intimacy in the world; as if he should say, wrapt up in the very soul of his Father, embosomed in God.

2. This fellowship is illustrated by a metaphor, wherein the Lord will stoop to our capacities, (as "One brought up with him"), the Hebrew word "amon" is sometimes rendered a cunning workman, or curious artist, as in Song of Songs 7:1, which is the same word. And indeed Christ shewed himself such an artist in the creation of the world; "For all things were made by him, and without him there was nothing made, that was made," John 1:3.

But Montanus, and others, render it nutricius; and so Christ is here compared to a delightful child, spotting before its Father: the Hebrew root "shachak", which our translation renders "rejoicing before him," signifies to laugh, play, or rejoice; so that, look as parents delight to see their children sporting before them, so did the Father delight in beholding this darling of his bosom.

3. This delight is farther amplified by the perpetuity, and uninterruptedness thereof; "I was day by day his delight, rejoicing always before him." These delights of the Father and the Son one in another, knew not a moment's interruption, or diminution: thus did these great and glorious persons mutually let forth their fullest pleasure and delight, each into the heart of the other; they lay as it were embosomed one in another, entertaining themselves with delights and pleasures ineffable, and inconceivable. Hence we observe: THAT THE CONDITION AND STATE OF JESUS CHRIST BEFORE HIS INCARNATION, WAS A STATE OF THE HIGHEST AND MOST UNSPEAKABLE DELIGHT AND PLEASURE, IN THE ENJOYMENT OF HIS FATHER.

John tells us he was in the bosom of his Father: to lie in the bosom is the posture of dearest love, John 13:23, "Now there was leaning on Jesus' bosom one of his disciples whom Jesus loved:" but Christ did not lean upon the Father's bosom, as that disciple did in his, but lay in it: and therefore in Isaiah 42:1, the Father calls him, "Mine elect in whom my soul delighteth;" which is variously rendered; the Septuagint, quem suscepit, whom my soul takes, or wraps up: others, complacuit, one that highly pleases and delights my very soul: and 2 Corinthians 8:9, he is said, in this estate, wherein I am now describing him, to be rich: and, Philippians 2:7. "To be equal with God, and to be in the form of God," (i. e.) to have all the glory and ensigns of the majesty of God; and the riches which he speaks of, was no less than all that God the Father has, John 16:14. "All that the Father has is mine:" and what he now has in his exalted state, is the same he had before his humiliation, John 17:5. Now to sketch out (as we are able) the unspeakable felicity of that state of Christ, whilst he lay in that blessed bosom, I shall consider it three ways, negatively, positively, and comparatively.

1. Let us consider that state negatively, by removing from it all those degrees of abasement and sorrow which his incarnation brought him under: as, FIRST, He was not then abased to the condition of a creature, which was a low step indeed, and that which upon the matter undid him in point of reputation; for by this (saith the apostle) "he made himself of no reputation," Philippians 2:7, it emptied him of his glory. For God to be made man, is such an abasement as none can express: but then not only to appear in true flesh, but also in the likeness of sinful flesh, as. Romans 8:3. Oh what is this! SECONDLY, Christ was not under the law in this estate. I confess it was no disparagement to Adam in the state of innocence, to angels in their state of glory, to be under law to God; but it was an inconceivable abasement to the absolute independent Being to come under law: yea, not only under the obedience, but also under the malediction and curse of the law, Galatians 4:4. "But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law." THIRDLY, In this state he was not liable to any of those sorrowful consequent and attendants of that frail and feeble state of humanity, which he afterwards assumed, with the nature.

As, (1.) He was unacquainted with griefs; there was no sorrowing or sighing in that bosom where he lay, though afterwards he became a man of sorrows, and acquainted with grief," Isaiah 53:3. "A man of sorrows," as if he had been constituted and made up of pure and unmixed sorrows; every day conversing with griefs, as with his intimate companions and acquaintance.

(2.) He was never pinched with poverty and wants, while he continued in that bosom, as he was afterwards, when he said, "The foxes have holes, and the birds of the air have nests, but the Son of man has not where to lay his head," Matthew 8:20. Ah blessed Jesus! thou needest not to have wanted a place to have lain thine head, hadst thou not left that bosom for my sake.

(3.) He never underwent reproach and shame in that bosom, there was nothing but glory and honor reflected upon him by his Father, though afterwards he was despised, and rejected of men, Isaiah 53:3. His Father never looked upon him without smiles and love, delight and joy, though afterwards he became a reproach of men, and despised of the people, Psalm 22:6.

(4.) His holy heart was never offended with an impure suggestion or temptation of the Devil; all the while he lay in that bosom of peace and love, he never knew what it was to be assaulted with temptations to be besieged and battered upon by unclean spirits, as he did afterwards, Matthew 4:1, "Then was Jesus led up of the spirit into the wilderness to be tempted of the Devil." It was for our sakes that he submitted to those exercises of spirit, "to be in all points tempted like as we are, that he might be unto us a merciful and faithful high-priest, Hebrews 4:15.

(5.) He was never sensible of pains and tortures in soul or body, there were no such things in that blessed bosom where he lay, though afterwards he groaned and sweat under them,Isaiah 53:5. The Lord embraced him from eternity, but never wounded him till he stood in our place and room (6.) There were no hidings or withdrawings of his Father from him; there was not a cloud from eternity upon the face of God, till Jesus Christ had left that bosom. It was a new thing to Christ to see frowns in the face of his Father; a new thing for him to cry, "My God, my God, why hast thou forsaken me?" Matthew 27:46.

(7.) There were never any impressions of his Fathers wrath upon him, as there were afterwards: God never delivered such a bitter cup into his hands before, as that was, Matthew 26:39. Lastly, There was no death, to which he was subject, in that bosom. All these things were new things to Christ; he was above them all, till for our sakes he voluntarily subjected himself unto them. Thus you see what that state was not.

2. Let us consider it positively, what it was, and guess by some particular considerations (for indeed we can but guess) at the glory of it; as, (1.) We cannot but conceive it to be a state of matchless happiness, if we consider the persons enjoying and delighting in each other: he was with God, John 1:1. God, you know, is the fountain, ocean and center of all delights and joys: Psalm 16:11, "In thy presence is fullness of joy." To be wrapt up in the soul and bosom of all delights, as Christ was, must needs be a state transcending apprehension; to have the fountain of love and delight letting out itself so immediately, and fully, and ever lastingly, upon this only begotten darling of his soul, so as it never did communicate itself to any; judge what a state of transcendent felicity this must be. Great persons have great delights.

(2.) Or if we consider the intimacy, dearness, yea, oneness of those great persons one with another: the nearer the union, the sweeter the communion. Now Jesus Christ was not only near and dear to God, but one with him; I and my Father are one," John 10:30, one in nature, will, love and delight. There is indeed a moral union of souls among men by love, but this was a natural oneness, no child is so one with his father, no husband so one with the wife of his bosom, no friend so one with his friend, no soul so one with its body, as Jesus Christ and his Father were one. Oh what matchless delights must necessarily flow from such a blessed union! (3.) Consider again the purity of that delight with which the blessed Father and Son embraced each other; the best creature delights one in another, are mixed, debased, and allayed; if there be something ravishing and engaging, there is also something cloying and distasting.

The purer any delight is, the more excellent. Now, there are no crystal streams flowing so purely from the fountain, no beams of light so unmixed from the sun, as the loves and delights of these holy and glorious persons were: the holy, holy, holy Father embraced the thrice holy Son with a most holy delight and love.

(4.) Consider the constancy of this delight; it was from everlasting, as in verse 23, and from eternity; it never suffered one moment's interruption. The overflowing fountain of God's delight and love never stopped its course, never ebbed; but as he speaks in the text, "I was daily his delight, rejoicing always before him." Once more, consider the fullness at that delight, the perfection of that pleasure; I was delights: so the word is in its original; not only plural, delights, all delights, but also in the abstract, delight itself: as afterwards from the abundance of his sorrows, he was stiled, a man of sorrows, so here, from the fullness of his delights: as though you should say, even constituted and made up of pleasure and delight.

3. Once more, let us consider it comparatively, and this state still yet appear more glorious, comparing it with either the choicest delights that one creature takes in another, or that God takes in the creature, or that the creatures take in God: measure these immense delights, betwixt the Father and his Son, by either of these lines, and you shall find them infinitely short: For, (1.) Though the delights that creatures take in each other, be sometimes a great delight; such was Jacob's delight in Benjamin, whose life is said to be bound up in the lad's life, a dear and high expression, Genesis 44:30. Such was that of Jonathan in David, whose soul was knit with his soul, "and he loved him as his own soul" 1 Samuel 13:1, and such is the delight of one friend in another: "there is a friend that is as a man's own soul," Deuteronomy 13:6, yet all this is but creature-delight, and can in no particular equal the delights betwixt the Father and the Son; for this is but a finite delight, according to the measure and abilities of creatures, but that is infinite, suitable to the infinite perfection of the divine Being; this is always mixed, that perfectly pure.

(2.) Or if you compare it with the delight that God takes in the creatures, it is confessed that God takes great delight in some creatures. "The Lord takes pleasure in his saints, he rejoices over them with singing! and resteth in his love," Zephaniah 3:17; Isaiah 62:5. But yet there is a great difference betwixt his delight in creatures, and his delights in Christ; for all his delight in the saints is secondary, and for Christ's sake; but his delights in Christ are primary, and for his own sake: we are accepted in the beloved, Ephesians 1:6, he is beloved, and accepted for himself.

(3.) To conclude, compare it once more with the delights that the best of creatures take in God, and Christ, and it must be confessed that is a choice delight, and a transcendent love, with which they love and delight in him; Psalm 73:25. "Whom have I in heaven but thee? and on earth there is none I desire besides thee." What pangs of love, what raptures of delight did the spouse express to Christ? "Oh thou whom my soul loveth!" But surely our delight in God is no perfect rule to measure his delight in Christ by: for our love to God (at the best) is still imperfect; that is the burden and constant complaint of saints, but this is perfect; ours is inconstant, up and down, ebbing and flowing, but this is constant. So then, to conclude, the condition and state of Jesus Christ before his incarnation, was a state of the highest and matchless delight, in the enjoyment of his Father. The uses follow.

1. USE OF INFORMATION. INFERENCE 1.

What an astonishing act of love was this then, for the Father to give the delight, the darling, of his soul, out of his very bosom, for poor sinners! all tongues must needs pause and falter, that attempt the expressions of his grace, expressions being here swallowed up: "God so loved the world, that he gave his only begotten Son," John 3:16. Here is a "sic" without a "sicut"; so loved them: how did he love them? nay, here you must excuse the tongues of angels; which of us would deliver a child, the child of our delights, an only child, to death for the greatest inheritance in the world? what tender parent can endure a parting pull with such a child? when Hagar was taking her last leave (as she thought) of her Ishmael, Genesis 21:16.

The text saith, "she went and sat over against him, a good way off: for she said, Let me not see the death of the child. And she sat over-against him, and lift up her voice, and wept:" though she were none of the best of mothers, nor he the best of children, yet she could not give up the child. Oh it was hard to part! what an outcry did David make, even for an Absalom! wishing he had died for him. What a hole (as I may say) has the death of some children made in the hearts of some parents, which will never be closed up in this world! yet surely, never did any child lie so close to a parent's heart, as Christ did to his Father's; and yet he willingly parts with him, though his only one, the Son of his delights, and that to death, a cursed death, for sinners, for the worst of sinners. Oh miranda Dei philanthropic! Oh the admirable love of God to men! matchless love! a love past finding out! Let all men, therefore, in the business of their redemption, give equal glory to the Father with the Son, John 5:23. If the Father had not loved thee, he had never parted with such a Son for thee.

INFERENCE 2. From one wonder let our souls turn to another, for they are now in the midst of wonders: adore, and be forever astonished at the love of Jesus Christ to poor sinners; that ever he should consent to leave such a bosom, and the ineffable delights that were there, for such poor worms as we are. Oh the heights, depths, lengths, and breadths of unmeasurable love! Oh see, Romans 5:6, 7, 8. Read, and wonder; how is the love of Christ commended in ravishing circumstances to poor sinners! You would be loth to leave a creature's bosom, a comfortable dwelling, a fair estate for the best friend in the world; your souls are loth to leave their bodies, though they have no such great content there; but which of you, if ever you found by experience what it is to be in the bosom of God by divine communion, would be persuaded to leave such a bosom for all the good that is in the world? And yet Jesus Christ who was embraced in that bosom after another manner than ever you were acquainted with, freely left it, and laid down the glory and riches he enjoyed there, for your sakes; and as the Father loved him; even so (believers) has he loved you, John 17:22. What manner of love is this! Who ever loved as Christ loves? Who ever denied himself for Christ, as Christ denied himself for us?

INFERENCE 3. Hence we are informed, That interest in Jesus Christ is the true way to all spiritual preferment in heaven. Do you covet to be in the heart, in the favor and delight of God? Get interest in Jesus Christ, and you shall presently be there. What old Israel said of the children of his beloved Joseph, Thy children are my children; the same God saith of all the dear children of Christ, Genesis 48:5, 9. You see among men, all things are carried by interest: persons rise in this world as they are befriended; preferment goes by favor: So it is in heaven, persons are preferred according to their interest in the beloved, Ephesians 1:9. Christ is the great favourite in heaven: his image upon your souls and his name in your prayers, makes both accepted with God.

INFERENCE 4. How worthy is Jesus Christ of all our love and delights? You see how infinitely the Father delighteth in him, how he ravishes the heart of God; and shall he not ravish our hearts? I present you a Christ this day, able to ravish any soul that will but view and consider him. Oh that you did but see this lovely Lord Jesus Christ! Then would you go home sick of love: surely he is a drawing Savior, John 12:32. Why do ye lavish away your precious affections upon vanity: None but Christ is worthy of them: when you spend your precious affections upon other objects, what is it but to dig for dross with golden mattocks? The Lord direct our hearts into the love Of Christ. Oh that our hearts, loves and delights did meet and concentre with the heart of God in this most blessed object! Oh let him that left God's bosom for you, be embosomed by you, though yours be nothing to God's; he that left God's bosom for you, deserves yours.

INFERENCE 5. If Christ be the beloved darling of the Father's soul, think what a grievous and insufferable thing it is to the heart of God, to see his dear Son despised, slighted, and rejected by sinners: verily, there is no such cut to the heart of God in the whole world. Unbelievers trample upon God's darling, tread under foot him that eternally lay in his bosom, Hebrews 10:29. Smite the Apple of his eye, and how God will bear this, that parable, Matthew 21:37 to 40, will inform you, surely he will miserably destroy such wretched sinners. If you would study to do God the greatest despight, there is none like this. What a dismal word is that in 1 Corinthians 16:22: "If any man love not our Lord Jesus Christ, let him be Anathema Maranatha," (i. e.) let the great curse of God lie upon that man till the Lord come. Oh sinners! you shall one day know the price of this sin; you shall feel what it is to despise a Jesus, that is able to compel love from the hardest heart. Oh that you would slight him no more! Oh that this day your hearts might fall in love with him! I tell you, if you would set your love to sale, none bids so fair for it as Christ.

2. USE OF EXHORTATION 1. To saints: If Christ lay eternally in this bosom of love, and yet was content to forsake and leave it for your sakes; then, (1.) Be you ready to forsake and leave all the comforts you have on earth for Christ: famous Galleacius left all for this enjoyment. Moses left all the glory of Egypt: Peter, and the other Apostles left all, Luke 18:28. But what have we to leave for Christ in comparison of what he left for us? Surely Christ is the highest pattern of self-denial in the world.

(2.) Let this confirm your faith in prayer: If he, that has such an interest in the heart of God, intercede with the Father for you, then never doubt of audience and acceptance with him; surely you shall be accepted through the beloved, Ephesians 1:6. Christ was never denied any thing that he asked, John 11:42. The Father hears him always; though you are not worthy, Christ is, and he ever lives to make intercession for you, Hebrews 7:25.

(3.) Let this encourage thy heart, Oh saint, in a dying hour, and not only make thee patient in death, but in a holy manner impatient till thou be gone; for whither is thy soul now going, but to that bosom of love whence Christ came? John 17:24. "Father, I will that they also, whom thou hast given me, be with me where I am:" and where is he but in that bosom of glory and love where he lay before the world was? verse. 5. Oh then let every believer encourage his soul; comfort ye one another with these words, I am leaving the bosom of a creature, I am going to the bosom of God.

2. To sinners, exhorting them to embrace the bosom-son of God: Poor Wretches! Whatever you are, or have been; whatever guilt or discouragement at present you lie under; embrace Christ, who is freely offered to you, and you shall be as dear to God as the holiest and most eminent believer in the world: but if you still continue to despise and neglect such a Savior, sorer wrath is treasured up for you than other sinners, even something worse than dying without mercy, Hebrews 10:28. Oh that these discoveries and overtures of Christ may never come to such a fatal issue with any of your souls, in whose eyes his glory has been this day opened!

Discourse 3 OPENS THE COVENANT OF REDEMPTION BETWIXT THE FATHER AND THE REDEEMER.

Therefore will I divide him (a portion) with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. Isaiah 53:12.

In this chapter, the gospel seems to be epitomised; the subject matter of it is the death of Christ, and the glorious issue thereof: by reading of it, the Eunuch of old, and many Jews since, have been converted to Christ. Christ is here considered absolutely, and relatively; Absolutely, and so his innocence is industriously vindicated, verse. 9. Though he suffered grievous things, yet not for his own sins, "for he had done no violence, neither was any deceit in his mouth;" but relatively considered in the capacity of a surety for us: so the justice of God is so fully vindicated in his sufferings; verse. 6. "The Lord has laid upon him the iniquity of us all." How he came to sustain this capacity and relation of a surety for us, is in these verses plainly asserted to be by his compact and agreement with his Father, before the worlds were made, verse 10, 11,12. In this verse we have, 1. His work. 2. His reward. 3. The respect or relation of each to the other.

(1.) His work, which was indeed a hard work, to pour out his soul unto death, aggravated by the companions, with whom, being numbered with transgressors; the capacity in which, bearing all the sins of the elect, "he bare the sins of many in and by the manner of his bearing it, viz. meekly, and forgivingly, "he made intercession for the transgressors;" This was his work.

(2.) The reward or fruit which is promised him for this work, "therefore will I divide him a portion with the great, and he will divide the spoil with the strong;" wherein is a plain allusion to conquerors in war, for whom are reserved the richest garments, and most honorable captives to follow the conqueror, as an addition to his magnificence and triumph; these were wont to come after them in chains, Isaiah 45:14, see Judges 5:3 (3.) The respect or relation betwixt that work and this triumph: some will have this work to have no other relation to that glory, than a mere antecedent to a consequent: others give it the respect and relation of a meritorious cause to a reward. It is well observed by Dr. Featly, that the Hebrew particle "lachen", which we render therefore, noting order, is not worth so much contention about it, whether it be the order of casualty, or mere antecedence; neither do I foresee any absurdity in calling Christ's exaltation the reward and fruit of his humiliation: however, it is plain, whether one or other, it is that the Father here agrees and promises to give him, if he will undertake the redemption of the elect, by pouring out his soul unto death; of all which this is the plain result: THAT THE BUSINESS OF MAN'S SALVATION WAS TRANSACTED UPON COVENANT TERMS, BETWIXT THE FATHER AND THE SON, FROM ALL ETERNITY.

I would not here be mistaken, as though I were now to treat of the covenant of grace, made in Christ betwixt God and us; it is not the covenant of grace, but of redemption, I am now to speak to, which differs from the covenant of grace, in regard of the federates in this, it is God the Father, and Jesus Christ, that mutually covenant; in that, it is God and man: they differ, also in the receptive part, in this it is required of Christ that he should shed his blood, in that it is required of us that we believe. They also differ in their promises; in this, God promises to Christ a name above every name, ample dominion from sea to sea; in that, to us, grace and glory: so that these are two distinct covenants.

The substance of this covenant of redemption is, dialogue-wise, expressed to us in Isaiah 49, where, (as divines have well observed) Christ begins, at the first and second verses, and shows his commission, telling his Father, how he had both called, and prepared him for the work of redemption; "The Lord has called me from the womb - he has made my mouth like a sharp sword, and made me a polished shaft", etc. q.d. by reason of that superabundant measure of the spirit of wisdom and power wherewith I am anointed and filled; my doctrine shall, as a sword, pierce the hearts of sinners; yea, like an arrow, drawn to the head, strike deep into souls standing at a great distance from God and godliness.

Having told God how ready, and fit he was for his service, he will know of him what reward he shall have for his work, for he resolves his blood shall not be undervalued; hereupon, verse 3, the Father offers him the elect of Israel for his reward, bidding low at first (as they that make bargains use to do) and only offers him that small remnant, still intending to bid higher: But Christ will not be satisfied with these, he values his blood higher than so: therefore, in verse 4 he is brought in complaining, "I have labored in vain, and spent my strength for nought," q.d. This is but a small reward for so great a suffering, as I must undergo; my blood is much more worth than this comes to, and will be sufficient to redeem all the elect dispersed among the isles of the Gentiles, as well as the lost sheep of the house of Israel.

Hereupon the Father comes up higher, and tells him, he intends to reward him better than so; and therefore, verse 6 says, "It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth." Thus is the treaty carried on betwixt them, transacting it after the manner of men.

Now, to open this great point, we will here consider, (1.) The persons transacting one with another. (2.) The business transacted. (3.) The quality and manner of the transaction, which is federal. (4.) The articles to which they agree. (5.) How each person performs his engagement to the other. And, Lastly, The antiquity or eternity of this covenant transaction.

1. The persons transacting and dealing with each other in this covenant; and indeed they are great persons, God the Father, and God the Son, the former as a Creditor, and the latter as a Surety. The Father stands upon satisfaction, the Son engages to give it. If it be demanded, why the Father and the Spirit might not as well have treated upon our redemption, as the Father and Son! It is answered, Christ is the natural Son of God, and therefore fittest to make us the adopted sons of God. Christ also is the middle person in the Trinity, and therefore fittest to be the mediator and middle person betwixt us and God. The Spirit has another office assigned him, even to apply, as Christ's vicegerent, the redemption designed by the Father, and purchased by the Son for us.

2. The business transacted betwixt them; and that was the redemption and recovery of all God's elect: our eternal happiness lay now before them, our dearest and everlasting concerns were now in their hands: the elect (though not yet in being) are here considered as existent, yea, and as fallen, miserable, forlorn creatures: How these may again be restored to happiness (salva justitia Dei) without prejudice to the honor, justice and truth of God; this, this is the business that lay before them.

3. For the manner, or quality of the transaction, it was federal, or of the nature of a covenant; it was by mutual engagements and stipulations, each person undertaking to perform his part in order to our recovery.

We find each person undertaking for himself by solemn promise; the Father promiseth that he will "hold his hand, and keep him," Isaiah 42:6. The Son promiseth, he will obey his Father's call to suffering, and not "be rebellious," Isaiah 50:5. And, having promised, each holds the other to his engagement. The father stands upon the satisfaction promised him; and, when the payment was making, he will not abate him one earthing, Romans 8:32, "God spared not his own Son," i.e. he abated nothing of the full price he was to have at his hands for us. And as the Father stood strictly upon the terms of the covenant, so did Christ also; John 17:45. "I have glorified thee on earth, (saith he to the Father) I have finished the work thou gavest me to do; and now, Father, glorify me with thine own self." As if he had said, Father, the work is done, now where is the wages I was promised? I call for glory as my due, as much my due as the hire of the laborer is his due, when his work is done.

4. More particularly; we will next consider the articles to which they do both agree; or, what it is that each person does for himself promise to the other. And, to let us see how much the Father's heart is engaged in the salvation of poor sinners, there are five things which he promiseth to do for Christ, if he will undertake that work.

FIRST, He promiseth to invest him, and anoint him to a threefold office, answerable to the misery that lay upon the elect as so many bars to all communion with, and enjoyment of God; for, if ever man be restored to that happiness, the blindness of his mind must be cured, the guilt of sin expiated, and his captivity to sin led captive: answerably, Christ must, "of God, be made unto us, wisdom, righteousness, sanctification and redemption," 1 Corinthians 1:30. And he is made so to us as our Prophet, Priest, and King; but he could not put himself into either of these; for if so, he had acted without commissions and consequently all he did had been invalid; Hebrews 5:5. "Christ glorified not himself to be made an High-Priest, but he that said unto him, Thou art my Son" A commission therefore to act authoritatively, in these offices, being necessary to our recovery, the Father engages to him to seal him such a threefold commission.

He promiseth to invest him with an eternal and royal Priesthood, Psalm 110:4. "The Lord has sworn, and will not repent; Thou art a priest forever, after the order of Melchisedec." This Melchisedec being King of Righteousness, and king of Salem, that is, Peace, had a royal priesthood; and his descent not being reckoned, it had an adumbration of eternity in it, and so was more apt to type and shadow forth the priesthood of Christ than Aaron's was, Hebrews 7:16, 17, 24, 25, as the apostle accommodates them there.

He promiseth moreover to make him a Prophet, and that an extraordinary one, even the Prince of prophets; the chief Shepherd, as much superior to all others, as the sun is to the lesser stars; so you have it, Isaiah 42:6, 7. "I will give thee for a light to the Gentiles, to open the blind eyes," etc.

And not only so, but to make him king also, and that of the whole empire of the world; so Psalm 2:6, 7, 8. "Ask of me, and I will give thee the Heathen for thine inheritance, and the utmost ends of the earth for thy possession." Thus he promiseth to qualify and furnish him completely for the work, by his investiture with this threefold office.

SECONDLY, And forasmuch as he knew it was a hard and difficult work his Son was to undertake, a work that would have broken the backs of all the angels in heaven, and men on earth, had they engaged in it; therefore he promiseth to stand by him, and assist and strengthen him for it: so, Isaiah 42:5, 6, 7. "I will hold thy hand," or take hold of thee with my hands, for so it may be rendered, i.e. I will underprop and support thy humanity, when it is even overweighted with the burden that is to come upon it, and ready to sink down under it; for so you know the case stood with him, Mark 14:34, and so it was foretold of him, Isaiah 53:7. "He was oppressed," etc. and indeed the humanity needed a prop of no less strength than the infinite power of the Godhead: the same promise you have in the first verse also, "Behold my servant whom I uphold."

THIRDLY, He promiseth to crown his work with success, and bring it to an happy issue, Isaiah 53:10. "He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand." He shall not begin, and not finish; he shall not shed his invaluable blood upon hazardous terms; but shall see and reap the sweet fruits thereof; as the joyful mother forgets her pangs, when she delightfully embraces and kisses her living child.

FOURTHLY, The Father promiseth to accept him in his work, though millions should certainly perish, Isaiah 49:4. "Surely (saith he) my work is with the Lord." And, verse 5. "I shall be glorious in the eyes of the Lord." His faith has therein respect to this compact and promise.

Accordingly the Father manifests the satisfaction he had in him, and in his work, even while he was about it upon the earth, when there came such a "voice from the excellent glory, saying, This is my beloved Son, in whom I am well pleased." FIFTHLY, As he engaged to reward him highly for his work, by exalting him to singular and super-eminent glory and honor, when he should have dispatched and finished it. So you read, Psalm 2:7. "I will declare the decree; the Lord has said unto me, Thou art my Son, this day have I begotten thee." It is spoken of the day of his resurrection, when he had just finished his sufferings. And so the apostle expounds and applies it, Acts 13:32, 33.

For then did the Lord wipe away the reproach of his cross, and invested him with such glory, that he looked like himself again. As if the Father had said, now thou hast again recovered thy glory, and this day is to thee as a new birth-day.

These are the encouragements and rewards proposed and promised to him by the Father. This was the "joy set before him", (as the apostle phraseth it in Hebrews 12:2.) which made him so patiently to "endure the cross, and despise the shame." And in like manner Jesus Christ restipulates, and gives his engagement to the Father; that, upon these terms, he is content to be made flesh, to divest, as it were, himself of his glory, to come under the obedience and malediction of the law, and not to refuse any, the hardest sufferings it should please his Father to inflict on him. So much is implied in Isaiah 50:5, 6, 7. "The Lord has opened mine ear, and I was not rebellious, neither turned away back; I gave my back to the smilers, and my cheeks to them that pulled off the hair; I hid not my face from shame and spitting: For the Lord God will help me, therefore shall I not be confounded; I have set my face as a flint, and I know that I shall not be ashamed." When he saith, I was not rebellious, "mariti", he meaneth, I was most heartily willing, and content to accept the terms; for there is a Meiosis in the words, and much more is intended than expressed. And the sense of this place is well delivered to us in other terms,Psalm 40:6, 7, 8, 9, 10. "Then said I, Lo I come, I delight to do thy will, Oh God, thy law is within my heart." Oh see with what a full consent the heart of Christ closeth with the Father's offers and proposals; like some echo, that answers your voice twice or thrice over. So does Christ here answer his Father's call, "I come, I delight to do thy will; yea, thy law is in my heart." And thus you see the articles to which they both subscribed, or the terms they agreed on.

5. I will briefly show how these articles, and agreements were on both parts, performed, and that precisely and punctually. For, (1.) The Son having thus consented, accordingly he applies himself to the discharge of his work. He took a body, in it fulfilled all righteousness, even to a little, Matthew 3:15. And at last his out was made an offering for sin, so that he could say as it is, John 17:4. "Father, I have glorified thee on earth, I have finished the work thou gavest me to do." He went through all the parts of his active, and passive obedience, cheerfully and faithfully.

(2.) The Father made good his engagements to Christ, all along, with no less faithfulness than Christ did his. He promised to assist, and hold his hand, and so he did; Luke 22:43, "And there appeared to him an angel from heaven, strengthening him." That was one of the sorest brunts that ever Christ met with; this was seasonable aid and succor. He promised to accept him in his work, and that he should be glorious in his eyes; so he did: for he not only declared it by a voice from heaven, Luke 3:22!. "Thou art my beloved Son, in whom I am well pleased:" But it was fully-declared in his resurrection and ascension, which were a full discharge and justification of him. He promised him that "He should see his seed," and so he did; for his very birth-dew was as the dew of the morning; and ever since his blood has been fruitful in the world. He promised gloriously to reward and exalt him; and so he has, Philippians 2:9, 10, 11, and that highly and super-eminently, "giving him a name above every name in heaven and earth." Thus were the articles performed.

6. Lastly, When was this compact made betwixt the Father and the Son? I answer, it bears date from eternity. Before this world was made, then were his delights in us, while as yet we had no existence, but only in the infinite mind and purpose of God, who had decreed this for us in Christ Jesus, as the apostle speaks, 2 Timothy 1:9. What grace was that which was given us in Christ before the world began, but this grace of redemption, which was from everlasting thus contrived and designed for us, in that way which has been here opened? Then was the council, or consultation of peace betwixt them both, as some take that scripture, Zechariah 6:13.

NEXT LET US APPLY IT TO OURSELVES.

Use 1. The first use that offers itself to us from hence, is the abundant security that God has given the elect for their salvation, and that not only in respect of the covenant of grace made with then, but also of this covenant of redemption made with Christ for them; which indeed is the foundation of the covenant of grace. God's single promise is security enough to our faith, his covenant of grace adds, ex abundanti, farther security; but both these viewed as the effects and fruits of this covenant of redemption, make all fast and sure. In the covenant of grace, we question not the performance on God's part, but we are often stumbled at the grand defects on our parts. But when we look to the covenant of redemption there is nothing to stagger our faith, both the federates being infinitely able and faithful to perform their parts; so that there is no possibility of a failure there. Happy were it, if puzzled and perplexed Christians would turn their eyes from the defects that are in their obedience, to the fullness and completeness of Christ's obedience; and see themselves complete in him, when most lame and defective in themselves.

Use 2. Hence also to be informed, that God the Father, and God the Son, do mutually rely and trust to one another in the business of our redemption. The Father relies upon the Son for the performance of his part; as it is, Isaiah 42:1, " Behold my servant, whom I uphold." Montanus turns it, on whom I lean or depend. As if the Father had said, behold what a faithful servant I have chosen, in whom my soul is at rest: I know he will go through with his work, I can depend upon him. And, to speak plain, the Father so far trusted Christ, that upon the credit of his promise to come into the world, and in the fullness of time to become a sacrifice for the elect, he saved all the Old Testament saints, whose faith also respected a Christ to come; with reference whereto, it is said, Hebrews 11:39, 40, "That they received not the promises, God having provided some better things for us, that they without us should not be made perfect," i.e. without Jesus Christ manifested in the flesh, in our times, though believed on, as to come in the flesh, in their times. And as the Father trusted Christ, so does Christ, in like manner, depend upon, and trust his Father. For, having performed his part, and left the world again, he now trusteth his Father for the accomplishment of that promise made him, Isaiah 53:10. "That he shall see his seed," etc. He depends upon his Father for all the elect that are left behind, yet unregenerated, as well as those already called, that they shall be all preserved unto the heavenly kingdom, according to that, John 17:11. "And now I am no more in the world, but these are in the world; and I come unto thee: holy Father, keep, through thine own name, those whom thou hast given me." And can it be imagined, that the Father will fail in his trust, who every way acquitted himself so punctually to the Son? It cannot be.

Use 3. Moreover, hence we infer the validity and unquestionable success of Christ's intercession in heaven for believers. You read, Hebrews 7:25. "That he ever lives to make intercession; and, Hebrews 12:24. "That his blood speaks for good things for them." Non, that his blood shall obtain what it pleads in heaven for, is undoubted, and that from the consideration of this covenant of redemption. For here you see that the things he now asks of his Father, are the very same which his Father promised him, and covenanted to give him, before this world was. So that, besides the interest of the person, the very equity of the matter speaks its success, and requires performance. Whatever he asks for us, is as due to him as the wages of the hireling, when the work is ended; if the work be done, and done faithfully, as the Father has acknowledged it is, then the reward is due, and due immediately; and no doubt but he shall receive it from the lands of a righteous God.

Use 4. Hence, in like manner, you may be informed of the consistency of grace with full satisfaction to the justice of God. The apostle, 2 Timothy 1:9. tells us, "We are saved according to his own purpose and grace, which was given us in Jesus Christ before the world began." i.e. According to the gracious terms of this covenant of redemption; and yet you see notwithstanding, how strictly God stands upon satisfaction from Christ; so then, grace to us, and satisfaction to justice, are not so inconsistent as the Socinian adversaries would make them; what was debt to Christ, is grace to us: when you hear men cry out, Here is grace indeed! pay me all, and I will forgive you; remember, how all mouths are stopped with that one text, Romans 3:24. "Being justified freely by his grace;" and yet he adds, "through the redemption that is in Christ."

Use 5. Again, Hence judge of the antiquity of the love of God to believers! what an ancient friend he has been to us; who loved us, provided for us, and contrived all our happiness, before we were, yea, before the world was. We reap the fruits of this covenant now, the seed whereof was sown from eternity; yea, it is not only ancient, but also most free: no excellencies of ours could engage the love of God; for as yet we were not.

Use 6. Hence judge, How reasonable it is that believers should embrace the hardest terms of obedience unto Christ, who complied with such hard terms for their salvation: they were hard and difficult terms indeed, on which Christ received you from the Father's hand: it was, as you have heard, to pour out his soul unto death, or not to enjoy a soul of you.

Here you may suppose the Father to say, when driving his bargain with Christ for you: Father. My son, here is a company of poor miserable souls, that have utterly undone themselves, and now lie open to my justice! Justice demands satisfaction for them, or will satisfy itself in the eternal ruin of them: What shall be done for these souls And thus Christ returns.

Son: Oh my Father, such is my love to, and pity for them, that rather than they shall perish eternally, I will be responsible for them as their Surety; bring in all thy bills, that I may see what they owe thee; Lord, bring them all in, that there may be no after-reckonings with them; at my hand shalt thou require it. I will rather choose to suffer thy wrath than they should suffer it: upon me, my Father, upon me be all their debt.

Father: But, my Son, if thou undertake for them, thou must reckon to pay the last mite, expect no abatements; if I spare them, I will not spare thee.

Son: Content, Father, let it be so; charge it all upon me, I am able to discharge it: and though it prove a kind of undoing to me, though it impoverish all my riches, empty all my treasures, (for so indeed it did, 2 Corinthians 8:9. "Though he was rich, yet for our sakes he became poor") yet I am content to undertake it. Blush, ungrateful believers, Oh let shame cover your faces; judge in yourselves now, has Christ deserved that you should stand with him for trifles, that you should shrink at a few petty difficulties, and complain, this is hard, and that is harsh? Oh if you knew the grace of our Lord Jesus Christ in this his wonderful condescension for you, you could not do it.

Use 7. Lastly, How greatly are we all concerned, to make it sure to ourselves, that we are of this number which the Father and the Son agreed for before the world was; that we were comprehended in Christ's engagement and compact with the Father? Objection: Yea, but you will say, who can know that, there were no witnesses to that agreement.

Solution: Yes, We may know, without ascending into heaven, or prying into unrevealed secrets, that our names were in that covenant, if, (1.) You are believers indeed; for all such the Father then gave to Christ, John 17:8. "The men that thou gavest me (for of them he spake immediately before) they have believed that thou didst send me." (2.) If you savingly know God in Jesus Christ, such were given him by the Father, John 17:6. "I have manifested thy name unto the men thou gavest me." By this they are discriminated from the rest, verse 25. "The world has not known thee, but these have known," etc.

(3.) If you are men and women of another world; John 17:16, "They are not of the world, as I am not of the world." May it be said of you, as of dying men, that you are not men and women for this world, that you are crucified and dead to it, Galatians 6:14, that you are strangers in it? Hebrews 11:13, 14.

(4.) If you keep Christ's word, John 17:6. "Thine they were, and thou gavest them me; and they have kept thy word." By keeping his word, understand the receiving of the word, in its sanctifying effects and influences into your hearts, and your perseverance in the profession and practice of it to the end, John 17:17, "Sanctify them through thy truth, thy word is truth". John 15:7, "If ye abide in me, and my words abide in you, ye shall ask what ye will." Blessed and happy is that soul upon which these blessed characters appear, which our Lord Jesus has laid so close together, within the compass of a few verses, in this 17th chapter of John. These are the persons the Father delivered unto Christ, and he accepted from the Father, in this blessed covenant.

Discourse 4 OPENS THE ADMIRABLE LOVE OF GOD IN GIVING HIS OWN SON FOR US.

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. John 3:16.

You have heard of the gracious purpose and design of God, to recover poor sinners to himself by Jesus Christ, and how this design of love was laid and contrived in the covenant of redemption, whereof we last spake.

Now, according to the terms of that covenant, you shall hear from this scripture, how that design was by one degree advanced towards its accomplishment, in God's actual giving or parting with his own Son far us: "God so loved the world, that he gave," etc.

The whole precedent context is spent in discovering the nature and necessity of regeneration, and the necessity thereof is in this text urged and inferred from the peculiar respect and eye God had upon believers, in giving Christ for them; they only reaping all the special and saving benefits and advantages of that gift: "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish."

IN THE WORDS ARE TO BE CONSIDERED, 1. The original spring or fountain of our best mercies, the love of God. The love of God is, either benevolent, beneficent, or complacential. His benevolent love, is nothing else but his desire and purpose of saving, and doing us good; so his purpose and grace to Jacob is called love, Romans 9:13. "Jacob have I loved;" but this being before Jacob was, could consist in nothing else but the gracious purpose of God towards him. His beneficent love, is his actual doing, good to the persons beloved, or his bestowing the effects of his love upon us, according to that purpose. His complacential love, is nothing else but that delight and satisfaction he finds in beholding the fruits and workings of that grace in us, which he first intended for us, and then actually collated or bestowed on us. This love of benevolence, is that which I have opened to you, under the former head, God's compact with Christ about us, or his design to save us on the articles and terms therein specified.

The love of beneficence, is that which this scripture speaks of; out of this fountain Christ flowed to us, and both ran into that of complacency, for therefore he both purposed and actually bestowed Christ on us, that he might everlastingly delight in beholding the glory and praise of all this reflected on himself, by his redeemed ones. This then is the fountain of our mercies.

2. The mercy flowing out of this fountain, and that is Christ; The mercy, as he is emphatically called, Luke 1:72. The marrow, kernel, and substance of all other mercies. He gave his only begotten Son: This was the birth of that love, the like whereunto it never brought forth before, therefore it is expressed with a double emphasis in the text, the one is the particle "houtos", so; "he so loved the world;" here is a sic without a sicut: How did he love it? Why, he so loved it; but how much, the tongues of angels cannot declare. And moreover, to enhance the mercy, he is stiled his only begotten Son: to have given a Son had been wonderful; but to give his only begotten Son, that is love inexpressible, unintelligible.

3. The objects of this love, or the persons to whom the eternal Lord delivered Christ, and that is the (world.) This must respect the elect of God in the world, such as do, or shall actually believe, as it is exegetically expressed in the next words, "That whosoever believes in him should not perish:" Those whom he calls the world in that, he stiles believers in this expression; and the word (world) is put to signify the elect, because they are scattered through all parts, and are among all ranks of men in the world; these are the objects of this love; it is not angels, but men, that were so loved; he is called "filantropos", a Lover, a Friend of Men, but never "filangelos" or "filokisos", the Lover or Friend of Angels, or creatures of another species.

4. The manner in which this never-enough celebrated mercy flows to us, from the fountain of divine love, and that is most freely and spontaneously.

He gave, not he sold, or barely parted from, but gave. Nor yet does the Father's giving imply Christ to be merely passive; for as the Father is here said to give him, so the apostle tells us, Galatians 2:20. That he gave himself; "who loved me, and gave himself for me:" The Father gave him out of good will to men, and he as willingly bestowed himself on that service. Hence the note is: THAT THE GIFT OF CHRIST IS THE HIGHEST AND FULLEST MANIFESTATION OF THE LOVE OF GOD TO SINNERS, THAT EVER WAS MADE FROM ETERNITY TO THEM.

How is this gift of God to sinners signalised in that place of the apostle, 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?" Why does the apostle so magnify this gift in saying, "Herein is love," as if there were love in nothing else! May we not say, that to have a being, a being among the rational creatures, therein is love? To have our life carried so many years like a taper in the hand of Providence, through so many dangers, and not yet put out in obscurity, therein is love? To have food and raiment, convenient for us, beds to lie on, relations to comfort us, in all these is love? Yea, but if you speak comparatively, in all these there is no love, to the love expressed in sending or giving Christ for us: These are great mercies in themselves, but compared to this mercy, they are all swallowed up, as the light of candles when brought into the sun-shine. No, no, herein is love, that God gave Christ for us. And it is remarkable, that when the apostle would show us, in Romans 5:8, what is the noblest fruit that most commends to men the root of divine love that bears it, he shows us this very fruit of it that I am now opening; "But God, saith he, commendeth his love towards us, in that while we were yet sinners, Christ died for us:" this is the very flower of that love.

The method into which I will cast this precious point, shall be this: (1.) To show how Jesus Christ was given by the Father. (2.) How that gift is the fullest and richest manifestation of the love of God that was ever made to the world. (3.) And then draw forth the uses of it.

1. How was Jesus Christ given by the Father, and what is implied therein.

You are not so to understand it, as though God parted with his interest and property in his Son, when he is said to give him; he was as much his own as ever. When men give, they transfer property to another; but when God had given him, he was, I say, still as much his own as ever: but this giving of Christ implies,

(1.) His designation and appointment unto death for us; for so you read, that it was done "according to the determinate counsel of God," Acts 2:23. Look, as the Lamb under the Law was separated from the flock, and set apart for a sacrifice; though it were still living, yet it was intentionally, and preparatively given, and consecrated to the Lord: so Jesus Christ was, by the counsel and purpose of God, thus chosen, and set apart for his service: and therefore in Isaiah 42:1. God calls Him his Elect, or chosen One.

(2.) His giving Christ, implies a parting with him, or setting him (as the French has it) at some distance from himself for a time. There was a kind of parting betwixt the Father and the Son, when he came to tabernacle in our flesh: so he expresseth it, John 16:28. "I came forth from the Father, and am come into the world; again, I leave the world and go to the Father".

This distance that this incarnation and humiliation set him at, was properly as to his humanity, which was really distant from the glory into which it is now taken up, and in respect of manifestation of delight and love, the Lord seemed to carry it as one at a distance from him. Oh! this was it that so deeply pierced, and wounded his soul, as is evident from that complaint, Psalm 32:1, 2. "My God, my God, why hast thou forsaken me? Why art thou so far from the words of my roaring? Oh my God, I cry in the day time, but thou hearest not," etc.

(3.) God's giving of Christ, implies his delivering him into the hands of justice to be punished; even as condemned persons are, lay sentence of law, given or delivered into the hands of executioners. So Acts 2:23. "Him, being delivered by the determinate counsel at God, ye have taken, and by wicked hands have slain:" and so he is said, Romans 8:32 "To deliver him up to death for us all." The Lord, when the time was come that Christ must suffer, did, as it were, say, Oh all ye roaring waves of my incensed justice, now swell as high as heaven, and go over his soul and body; sink him to the bottom; let him go, like Jonah, his type, into the belly of hell, unto the roots of the mountains. Come all ye raging storms, that I have reserved for this day of wrath, beat upon him, beat him down, that he may not be able to look up, Psalm 60:12. Go justice, put him upon the rack, torment him in every part, till all his "bones be out of joint, arid his heart within him be melted as wax; in the midst of his bowels," Psalm 22:14. And ye assembly of the wicked Jews and Gentiles, that have so long gaped for his blood, now he is delivered into your hands; you are permitted to execute your malice to the full: I now loose your chain, and into your hand and power is he delivered.

(4.) God's giving of Christ, implies his application of him, with all the purchase of his blood, and settling, all this upon us, as an inheritance and portion, John 6:32,33, "My Father giveth you the true bread from heaven; for the bread of God is he which cometh down from heaven, and giveth light to the world." God has giveth him as bread to poor starving creatures, that by faith they might eat and live. And so he told the Samaritaness, John 4:10. "If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldst have asked of him, and he would have given thee living water." Bread and water are the two necessaries for the support of natural life; God has given Christ, you see, to be all that, and more, to the spiritual life.

2. How this gift of Christ was the highest, and fullest manifestation of the love of God, that ever the world saw: and this will be evidenced by the following particulars: (1.) If you consider how near and dear Jesus Christ was to the Father; he was his Son, "his only Son," saith the text; the Son of his love, the darling of his Soul: His other Self, yea, one with himself; the express image of his person; the brightness of his Father's Glory: In parting with him, he parted with his own heart, with his very bowels, as I may say. "Yet to us a Son is given," Isaiah 9:6, and such a Son as he calls "his dear Son," Colossians 1:13.

A late writer tells us, that he has been informed, that in the famine in Germany, a poor family being ready to perish with famine, the husband made a motion to the wife, to sell one of the children for bread, to relieve themselves and the rest: The wife at last consents it should be so; but then they began to think which of the four should be sold; and when the eldest was named, they both refused to part with that, being their first born, and the beginning of their strength. Well, then they came to the second, but could not yield that he should be sold, being the very picture and lively image of his father. The third was named, but that also was a child that best resembled the mother. And when the youngest was thought on, that was the Benjamin, the child of their old age; and so were content rather to perish altogether in the famine, than to part with a child for relief. And you know how tenderly Jacob took it, when his Joseph and Benjamin were rent from him. What is a child, but a piece of the parent wrapt up in another skin? And yet our dearest children are but as strangers to us, in comparison of the unspeakable dearness that was betwixt the Father and Christ. Now, that he should ever be content to part with a Son, and such an only One, is such a manifestation of love, as will be admired to all eternity. And then,

(2.) Let it be considered, To what he gave him, even to death, and that of the cross; to be made a curse for us; to be the scorn and contempt of men; to the most unparalleled sufferings that ever were inflicted or borne by any. It melts our bowels, it breaks our heart, to behold our children striving in the pangs of death: but the Lord beheld his Son struggling under agonies that never any felt before him. He saw him falling to the ground, grovelling in the dust, sweating blood, and amidst those agonies turning himself to his Father, and, with a heart rending cry, beseeching him, "Father, if it be possible, let this cup pass," Luke 22:42. To wrath, to the wrath, of an infinite God without mixture; to the very torments of hell was Christ delivered, and that by the hand of his own Father. Sure then that love must needs want a name, which made the Father of mercies deliver his only Son to such miseries for us.

(3.) It is a special consideration to enhance the love of God in giving Christ, that in giving him he gave the richest jewel in his cabinet; a mercy of the greatest worth, and most inestimable value, Heaven itself is not so valuable and precious as Christ is: He is the better half of heaven; and so the saints account him, Psalm 73:25, "Whom have I in heaven but thee?" Ten thousand thousand worlds, saith one, as many worlds as angels can number, and then as a new world of angels can multiply, would not all be the bulk of a balance, to weigh Christ's excellency, love, and sweetness. Oh, what a fair One! what an only One! what an excellent, lovely, ravishing One, is Christ! Put the beauty of ten thousand paradises, like the garden of Eden, into one; put all trees, all flowers, all smells, all colors, all tastes, all joys, all sweetness, all loveliness in one; Oh what a fair and excellent thing would that be? And yet it should be less to that fair and dearest well-beloved Christ, than one drop of rain to the whole seas, rivers, lakes, and fountains of ten thousand earths. Christ is heaven's wonder, and earths wonder.

Now, for God to bestow the mercy of mercies, the most precious thing in heaven or earth, upon poor sinners; and, as great, as lovely, as excellent as his Son was, yet not to account him too good to bestow upon us, what manner of love is this!

(4.) Once more, let it be considered on whom the Lord bestowed his Son: upon angels? No, but upon men. Upon man his friend? No, but upon his enemies. This is love; and on this consideration the apostle lays a mighty weight, in Romans 5:8, 9, 10. "But God (saith he) commendeth his love towards us, in that while we were yet sinners, Christ died for us, - When we were enemies, we were reconciled to God by the death of his Son." Who would part with a son for the sake of his dearest friends? but God gave him to, and delivered him for enemies: Oh love unspeakable!

(5.) Lastly, Let us consider how freely this gift came from him: It was not wrested out of his hand by our importunity; for we as little desired as deserved it: It was surprising, preventing, eternal love, that delivered him to us: "Not that we loved him, but he first loved us," 1 John 4:19. Thus as when you weigh a thing, you cast in weight after weight, till the scales break; so does God, one consideration upon another, to overcome our hearts, and make us admiringly to cry, what manner of love is this! And thus I have shewed you what God's giving of Christ is, and what matchless love is manifested in that incomparable gift.

Next we shall apply this, in some practical corollaries. Corollary 1. Learn hence, The exceeding preciousness of souls, and at what a high rate God values them that he will give his Son, his only Son out of his bosom, as a ransom for them. Surely this speaks their preciousness: God would not have parted with such a Son for small matters: all the world could not redeem them; gold and silver could not be their ransom; so speaks the apostle,1 Peter 1:18. "You were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ."

Such an esteem God had for them, that rather than they should perish, Jesus Christ shall be made a man, yea, a curse for them. Oh then, learn to put a due value upon your own souls: do not sell that cheap, which God has paid so dear for: Remember what a treasure you carry about you; the glory that you see in this world is not equivalent in worth to it. Matthew 16:26, "What shall a man give in exchange for his soul?"

Corollary 2. If God has given his own Son for the world, then it follows, that those for whom God gave his own Son, may warrantably expect any other temporal mercies from him. This is the apostle's inference, Romans 8:32. "He that spared not his own Son, but delivered him up for us all; how shall he not, with him, freely give us all things?" And so 1 Corinthians 3:21, 22. "All is yours, for ye are Christ's" i.e. They hold all other things in Christ, who is the capital, and most comprehensive mercy.

To make out the grounds of this comfortable deduction, let these four things be pondered, and duly weighed in your thoughts.

(1.) No other mercy you need or desire, is, or can be so dear to God, as Jesus Christ is: he never laid any other thing in his bosom as he did his Son. As for the world, and the comforts of it, it is the dust of his feet, he values it not; as you see by his providential disposals of it; having given it to the worst of men. "All the Turkish empire," saith Luther, "as great and glorious as it is, is but a crumb which the master of the family throws to the dogs." Think upon any other outward enjoyment that is valuable in your eyes, and there is not so much comparison betwixt it and Christ, in the esteem of God, as is betwixt your dear children and the lumber of your houses, in your esteem. If then God has parted so freely from that which was infinitely dearer to him than these; how shall he deny these, when they may promote his glory, and your good?

(2.) As Jesus Christ was nearer the heart of God than all these; so Christ is, in himself, much greater and more excellent than all of them: Ten thousand worlds, and the glory of them all, is but the dust of the balance, if weighed with Christ. These things are but poor creatures, but he is over all, God blessed forever, Romans 9:5. They are common gifts, but he is the Gift of God, John 4:10. They are ordinary mercies, but he is The mercy, Luke 1:72. As one pearl, or precious stone is greater in value than ten thousand common pebbles. Now, if God has so freely given the greater, how can you suppose he should deny the lesser, mercies? Will a man give to another a large inheritance, and stand with him for a trifle? how can it be?

(3.) There is no other mercy you want, but you are entitled to it by the gift of Christ; it is, as to right, conveyed to you with Christ. So, in the fore cited 1 Corinthians 3:21, 22, 23. "the world is yours, yea, all is yours; for ye are Christ's." So 2 Corinthians 1:20. "For all the promises of God in Christ, in him they are yea, and in him, amen." With him he has given you all things, "eis apolausin", 1 Timothy 6:17. richly to enjoy: the word signifies rem aliquam cum laetitia percipere, to have the sweet relish and comfort of an enjoyment. So have we in all our mercies, upon the account of our title to them in Christ.

(4.) Lastly, If God has given you this nearer, greater, and all comprehending mercy, when you were enemies to him, and alienated from him; it is not imaginable he should deny you any inferior mercy, when you are come into a state of reconciliation and amity with him. So the apostle reasons, Romans 5:8, 9, 10. "For 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 thus you have the second inference with its grounds.

Corollary 3. If the greatest love has been manifested in giving Christ to the world, then it follows, that the greatest evil and wickedness is manifested in despising, slighting, and rejecting Christ. It is sad to abuse the love of God manifested in the lowest gift of providence; but, to slight the richest discoveries of it, even in that peerless gift, wherein God commends his love in the most taking and astonishing manner; this is sin with a witness. Blush, Oh heavens, and be astonished, Oh earth; yea, be ye horribly afraid! No guilt like this. The most flagitious wretches among the barbarous nations are innocent, in comparison of these. But, are there any such in the world? Dare any slight this gift of God? Indeed, if men's words might be taken, there are few or none that dare do so; but if their lives and practices may be believed, this, this is the sin of the far greater part of the christianised world. Witness the lamentable stupidity and supineness; witness the contempt of the gospel; witness the hatred and persecution of his image, laws and people. What is the language of all this, but a vile esteem of Jesus Christ? And now, let me a little expostulate with those ungrateful souls, that trample under foot the Son of God, that value not this love that gave him forth.

What is that mercy which you so condemn and undervalue? is it so vile and cheap a thing as your entertainment speaks it to be? Is it indeed worth no more than this in your eyes? Surely you will not be long of that opinion! Will you be of that mind, think on, when death and judgement shall have thoroughly awakened you! Oh, no: Then a thousand worlds for a Christ! as it is storied of our crooked-backed Richard, when he lost the field, and was in great danger by his enemies that pressed upon him; Oh now, (said he) a kingdom for a horse! Or think we, that any beside you in the world are of your mind? you are deceived, if you think so, "To them that believe he is precious," through all the world,1 Peter 2:7. and in the other world they are of a quite contrary mind. Could you but hear what is said of him in heaven, in what a dialect the saved of the Lord do extol their Savior; or could you but imagine the self-revenges, the self torments, which the damned suffer for their folly, and what a value they would set upon one tender of Christ, if it might but again be hoped for; you would see that such as you are the only despisers of Christ.

Beside, methinks it is astonishing,that you should despise a mercy in which your own souls are so dearly, so deeply, so everlastingly concerned, as they are in this gift of God. If it were but the soul of another, nay, less, if but the body of another, and yet less than that, if but another's beast, whose life you could preserve, you are obliged to do it; but when it is thyself, yea, the best part of thyself, thine own invaluable soul, that thou ruinest and destroyest thereby, Oh, what a monster art thou, to cast it away thus! What! will you slight your own souls? care you not whether they be saved, or whether they be damned? is it indeed an indifferent thing with you which way they fall at death? have you imagined a tolerable hell? is it easy to perish? are you not only turned God's enemies, but your own too? Oh see what monsters sin can turn men and women into! Oh the stupefying, besetting, intoxicating power of sin! But perhaps you think that all these are but uncertain sounds, with which we alarm you; it may be thine own heart will preach such doctrine as this to thee: Who can assure thee of the reality of these things? why shouldest thou trouble thyself with an invisible world, or be so much concerned for what thine eyes never saw, nor midst ever receive the report from any that have seen them? Well, though we cannot now show you these things, yet shortly they shall be shown you; and your own eyes shall behold them. You are convinced and satisfied that many other things are real which you never saw: but be assured, That "if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompence of reward, how shall we escape, if we neglect so great a salvation, which at first began to be spoken to us by the Lord, and was confirmed to us by them that heard him, God also bearing them witness?" Hebrews 2:2, 3, 4.

But if they be certain, yet they are not near; it will be a long time before they come. Poor soul! how dost thou cheat thyself? It maybe not by twenty parts so long a time as thy own fancy draws it forth for thee; thou art not certain of the next moment.

And suppose what thou imagines: What are twenty or forty years when they are past? yea, what are a thousand years to vast eternity? Go trifle away a few days more, sleep out a few nights more, and then lie down in the dust; it will not be long before the trump of God shall awaken thee, and thine eyes shall behold Jesus coming in the clouds of heaven, and then you will know the price of this sin. Oh, therefore, if there be any sense of eternity upon you, any pity or love for yourselves in you; if you have any concernments more than the beasts that perish, despise not your own offered mercies, slight not the richest gift that ever was yet opened to the world; and a sweeter cannot be opened to all eternity,

Discourse 5. OF CHRIST'S WONDERFUL PERSON

And the Word was made flesh, and dwelt among us. John 1:14.

You have heard the covenant of redemption opened. The work therein propounded by the Father, and consented to by the Son, is such as infinitely exceeds the power of any mere creature to perform. He that undertakes to satisfy God, by obedience for man's sin, must himself be God; and he that performs such a perfect obedience, by doing, and suffering all that the law required, in our room, must be man. These two natures must be united in one person, else there could not be a concourse or co-operation of either nature in his mediatory works. How these natures are united, in the wonderful person of our Emmanuel, is the first part of the great mystery of godliness: a subject studied and adored by angels! and the mystery thereof is wrapped up in this text. Wherein we have, FIRST, The incarnation of the Son of God plainly asserted. SECONDLY, That assertion strongly confirmed. (1.) In the assertion we have three parts.

1. The Person assuming, "ho Logos", the Word, i.e. the second Person or Subsistent in the most glorious Godhead, called the Word, either because he is the scope or principal matter, both of the prophetical and promissory word; or because he expounds and reveals the mind and will of God to men, as verse 18. The only begotten Son which is in the bosom of the Father, he has declared or expounded him.

2. The nature assumed, "sarks", flesh, i.e. the entire human nature, consisting of a true human soul and body. For so this word "sarks", in Romans 3:20, and the Hebrew word "basar" which answers to it, by a usual Metonymy of a part for the whole, is used, Genesis 6:12. And the word Flesh is rather used here,than Man, on purpose to enhance the admirable condescension and abasement of Christ; there being more of vileness, weakness, and opposition to spirit in this word, than in that, as is pertinently noted by some. Hence the whole nature is denominated by that part, and called flesh.

3. The assumption itself, "egeneto", he was made; not fuit, he was, (as Socinus would render it, designing thereby to overthrow the existence of Christ's glorified body now in heaven) but factus est, it was made, i.e. he took or assumed the true human nature (called flesh, for the reason before rendered) into the unity of his divine person, with all its integral parts and essential properties; and so was made, or became a true and real man, by that assumption. The apostle speaking; of the same act, (Hebrews 2:16) uses another word, He took on him, "epilambanetai", fitly rendered he took on him, or he assumed; which assuming, though; inchoative, it was the work of the whole Trinity, God the Father, in the Son, by the Spirit, forming or creating that nature; as if three sisters should make a garment betwixt them, which only one of them wears: yet, terminative, it was the act of the Son only; it was he only that was made flesh. And when it is said, he was made flesh, misconceive not, as if there was a mutation of the Godhead into flesh; for this was performed, "not by changing what he was, but by assuming what he was not," as Augustine well expresseth it. As when the scripture, in a like expression, saith, "He was made sin," 2 Corinthians 5:21, and made a curse, Galatians 3:13, the nearing is not, that he was turned into sin, or into a curse; no more may we think here the Godhead was turned into flesh, and lost its own being and nature, because it is said he was made flesh. This is the sum of the assertion.

(2.) This assertion ("that the word was made flesh,") is strongly confirmed. He "dwelt among us," and we saw his glory. This was no phantasm, but a most real and indubitable thing. For, "eskenosen en hemin", pitched his tent, or tabernacled with us. And we are eye-witnesses of it. Parallel to that, 1 John 1:1, 2, 3. "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life, etc. declare we unto you."

OBSERVE: THAT JESUS CHRIST DID REALLY ASSUME THE TRUE AND PERFECT NATURE OF MAN, INTO A PERSONAL UNIONS WITH HIS DIVINE NATURE, AND STILL REMAINS TRUE GOD, AND TRUE MAN, IN ONE PERSON FOR EVER.

The proposition contains one of the deepest mysteries of godliness, 1 Timothy 3:16. A mystery, by which apprehension is dazzled, invention astonished, and all expression swallowed up. If ever the tongues of angels were desirable to explicate any word of God, they are so here. Great is the interest of words in this doctrine. We walk upon the brink of danger. The least tread awry may engulf us in the bogs of error. Arius would have been content, if the council of Nice would but have gratified him in a letter, "homousios", and "homoiousios". The Nestorians also desired but a letter, "Theodochos", "theotokos". These seemed but small and modest requests, but, if granted, had proved no small prejudice to Jesus Christ, and his truths. I desire therefore the reader would, with greatest attention of mind, apply himself to these truths. It is a doctrine hard to understand, and dangerous to mistake. I am really of his mind that said, 'It is better not touch the bottom, than not keep within the circle:' Melius est nescire centrum, quam non tenere circulum. He did assume a true human body; that is plainly asserted, Philippians 2:7, 8, etc. Hebrews 2:14, 16. In one place it is called taking on him the seed of Abraham, and in the text, flesh. He did also assume a true human soul, this is undeniable by its operations, passions, and expiration at last, Matthew 26:38 and 27:50.

And that both these natures make but one person, is as evident from Romans 1:3, 4. "Jesus Christ was made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So Romans 9:5, "Of whom, as concerning the flesh, Christ came, who is over all, God blessed forever. Amen." But that you may have a sound and clear understanding of this mystery, I will (1.) Open the nature; (2.) The effects; and (3.) The reasons or ends of this wonderful union.

FIRST, The nature of this union. There are three illustrious and dazzling unions in scripture: that of three persons in one God, Essentially. That of two distinct natures, and persons; by one spirit Mystically: and this of two distinct natures in one person, Hypostatically. This is my task to open at this time: and, for the more distinct and perspicuous management thereof, I shall speak to it both negatively and positively.

1. Negatively. Think not when Christ assumed our nature, that it was united consubstantially, so as the three persons in the Godhead are united among themselves. They all have but one and the same nature and will; but in Christ are two distinct natures and wills, though but one person.

2. Nor yet that they are limited Physically, as soul and body are united in one person; for death actually dissolves that; but this is indissoluble. So that when his soul expired, and his body was interred, both soul and body were still united to the second person as much as ever.

3. Nor yet is it such a mystical union, as is between Christ and believers. Indeed that is a glorious union; but though believers are said to be in Christ, and Christ in them, yet they are not one person with him. They are not christed into Christ, or godded into God, as blasphemous Familists speak.

SECONDLY, Positively. But this assumption of which I speak, is that whereby the second Person in the Godhead did take the human nature into a personal union with himself, by virtue whereof the manhood subsists in the second person, yet without confusion, both making but one person, "Theanthropos", or Immanuel, God with us.

So that though we truly ascribe a two-fold nature to Christ, yet not a double person; for the human nature of Christ never subsisted separately and distinctly, by any personal subsistence of its own, as it does in all other men, but from the first moment of conception, subsisted in union with the second person.

To explicate this mystery more particularly, let it be considered; FIRST, The human nature was united to the second person miraculously and extraordinarily, being supernaturally framed in the womb of the Virgin, by the overshadowing power of the Highest, Luke 1:34, 35. By reason whereof it may truly and properly be said to be the fruit of the womb, not of the loins of men, nor by man. And this was necessary to exempt the assumed nature from the stain and pollution of Adam's sin, which it wholly escaped; inasmuch as he received it not, as all others do, in the way of ordinary generation, wherein original sin is propagated: but this being extraordinarily produced, was a most pure and holy thing, Luke 1:35.

And indeed this perfect shining holiness, in which it was produced, was absolutely necessary, both in order to its union with the divine Person, and the design of that union; which was both to satisfy for, and to sanctity us.

The two natures could not be conjoined in the person of Christ, had there been the least taint of sin upon the human nature. For God can have no fellowship with sin, much less be united to it. Or, supposing such a conjunction with one sinful nature, yet he being a sinner himself, would never satisfy for the sins of others; nor could any unholy thing ever make us holy. "Such an High-priest therefore became us as is holy, harmless, undefiled, separate from sinners, Hebrews 7:26. And such an one he must needs be, whom the Holy Ghost produces in such a peculiar way, "to hagion", that holy thing.

SECONDLY, As it was produced miraculously, so it was assumed integrally; that is to say, Christ took a complete and perfect human soul and body, with all and every faculty and member pertaining to it. And this was necessary (as both Austin and Fulgentius have well observed) that thereby he might heal the whole nature of that leprosy of sin, which has seized and infected every member and faculty. "Panta anelaben hina panta hagiaze". "He assumed all, to sanctify all," as Damascen expresseth it. He designed a perfect recovery, by sanctifying us wholly in soul, body, and spirit; and therefore assumed the whole in order to it.

THIRDLY, He assumed our nature, as with all its integral parts, so with all its sinless infirmities. And therefore it is said of him, Hebrews 2:17. "That it behaved him," "kata panta homoiotenai", according to all things (that is, all things natural, not formally sinful, as it is limited by the same apostle, Hebrews 4:15.) to be made like into his brethren. But here our divines so carefully distinguish infirmities into personal and natural.

Personal infirmities are such as befall particular persons, from particular causes, such as dumbness, blindness, lameness, leprosies, monstrosities, and other deformities. These it was no way necessary that Christ should, nor did he at all assume; but the natural ones, such as hunger, thirst, weariness, sweating, bleeding, mortality, etc., which though they are not in themselves formally and intrinsically sinful; yet are they the effects and consequent of sin. They are so many marks, that sin has left of itself upon our natures. And on that account Christ is said to be sent "in the likeness of sinful flesh." Romans 8:3. Wherein the gracious condescension of Christ for us is marvellously signalised, that he would not assume our innocent nature, as it was in Adam before the fall, while it stood in all its primitive glory and perfection; But after sin had quite defaced, ruined, and spoiled it.

FOURTHLY, The human nature is so united with the divine, as that each nature still retains its own essential properties distinct. And this distinction is not, nor can be lost by that union. So that the two understandings, wills, powers etc. viz. The divine and human are not confounded; but a line of distinction runs betwixt them still in this wonderful person. It was the heresy of the Eutychians, condemned by the council of Chalcedon, to affirm, that there was no distinction betwixt the two natures in Christ. Against whom that council determined, that they were united "asunochutos", without any immutation or confusion.

FIFTHLY, The union of the two natures in Christ, as an inseparable union; so that from the first moment thereof, there never was, nor to eternity shall be, any separation of them.

{Doubt.} If you ask how the union remained betwixt them, when Christ's human soul and body were separated from each other upon the cross? Is not death the dissolution of the union betwixt soul and body? {Resolution.} True, the natural union betwixt his soul and body was dissolved by death for a time, but this hypostatical union remained even then as entire and firm as ever: for, though his soul and body were divided from each other, yet neither of them from the divine nature. Divines assist our conception of this mystery, by an apt illustration. A man that holds in his hand a sword sheathed, when he pleaseth, draws forth the sword; but still holds that in one hand, and the sheath in the other, and then sheaths it again, still holding it in his hand: so when Christ died, his soul and body retained their union with the divine nature, though not (during, that space) one with another.

And thus you are to form and regulate your conceptions of this great mystery. Some adumbrations and imperfect similitudes of it may be found in nature. Among which some commend that union which the soul and body have with each other; they are of different natures, yet both make one individual man. Others find fault with this, because both these united make but one complete human nature; whereas, in Christ's person, there are two natures, and commend to us a more perfect emblem,