The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

The FIFTH* 1.1 SERMON.* 1.2 (Book 5)

JOH. I.XIV.

And the Word was made flesh, and dwelt among us, &c.

YOU have heard the Covenant of Redemption opened. The work therein propounded by the Father,* 1.3 and con∣sented to by the Son; is such as infinitly exceeds the power of any meer Ceature to perform. He that undertakes to satisfie God by obedience for the sin of man, must himself be God. And he that performeth such a perfect obedience, by doing and suffering all that the Law required in our rooms, 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 medi∣atory works. How these natures are united in the wonderful person of our Immanuel, is the first part of the great mysterie of of godliness. A Subject studied and adored by Angels. And the mysterie thereof is wrap'd up in this Text. Wherein we have,

First, the incarnation of the Son of God plainly asserted. Secondly, that assertion strongly confirmed.

In the assertion we have three parts.

The person assuming, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word, (i. e.) the second person, or subsistent in the most glorious Godhead; call'd the Word, either because he is the scope, and principal matter both of the prophetical, and promisory word. (a) 1.4 Or because he expounds and reveals the mind and will of God to men, as vers. 18. The only begotten Son, which is in the bosom of the Father; he hath declared, or expounded him.

[ (2.)] The Nature assumed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fl••sh, (i. e.) the intire humane Nature, consisting of a true humane soul, and body. For so this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Rom. 3.20. And the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which answers to it, by a usual Metonymie of a part for the whole, is used, Gen. 6.12. And the word flesh is rather used here, than man; on purpose to aggravate, the admirable con∣descention and abasement of Christ: there being more of vile∣ness, weakness, and opposition to spirit, in this word than in that, (b) 1.5 as is pertinently noted by some. Hence the whole nature is denominated by that part and called flesh.

[ (3.)] The Assumption it self 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was made not fuit he was, (as Socinus would render, in design to overthrow the existence of Christs glorify'd body now in heaven.) But factus est, it was made, (i. e.) he took, or assumed the true humane nature, (called flesh, for the reason before rendred) into the unity of his divine person; with all its integral parts, and essen∣tial properties; and so was made, or became a true and real man, by that assumption. The Apostle speaking of the same act. Heb. 2.16. Uses another word, He took on him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fitly rendred, 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, on creating that nature; as if three Sisters should make a gar∣ment betwixt them, which only one of them wears: yet ter∣minative,

it was the act of the Son only. 'Twas he only that was made flesh. And when 'tis said, he was made flesh, mis∣conceive not, as if there was a mutation of the Godhead into flesh, for this was performed * 1.6 not by changing what he was, but by assuming what he was not. As Aug. well expresseth it. As when the Scripture in a like expression saith he was made sin, 2 Cor. 5.21. And made a curse, Gall. 3.13. The meaning 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's said he was made flesh. This is the sum of the Assertion.

This assertion [ that the word was made flesh ] is strongly [ (2.)] confirmed. He dwelt among us, and we saw his glory. This was no Phantasm, but a most real, and indubitable thing. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he pitcht his tent, or Taberna∣cled with us. And we are eye-witnesses of it. Parralel to that, Ioh. 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, &c. Declare we unto you. Hence Note.

DOCT. That Iesus Christ did really assume the true and perfect nature of man, into a personal union 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 in god∣liness, 1 Tim. 3.16.* 1.7 A mysterie by which apprehension is dazled, 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 ingulph us in the bogs of error. Arrius would have been content if the Council of Nice would but have gratified him in a Letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Nestorians also desired but a Letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These seemed but small and modest requests, but if granted had proved no small prejudices to Jesus Christ, and his truths. I desire therefore the Reader would with greatest attention of mind, apply himself to these truths. 'Tis a Doctrine hard to under∣stand, and dangerous to mistake. I am really of his mind that said * 1.8 its better not touch the bottom, than not keep within the circle, melius est nescire centrum, quàm non tenere circu∣lum. He did assume a true humane body; that is plainly assert∣ed, Phil. 2.7, 8, &c. Heb. 2.14, 16. In one place its call'd taking on him the seed of Abraham, and in the Text Flesh. He did also assume a true humane soul, that's undeniable by its operations, passions, and expiration at last, Matth. 26.38. and 27.50. And that both these natures make but one person, is as evident from Rom. 1.3, 4. Iesus 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 Rom. 9.5. Of whom as con∣cerning the flesh, Christ came; who is over all, God blessed for ever, Amen. But that you may have a sound and clear understanding of this mysterie,* 1.9 I will (1.) open the nature (2.) the effects and (3.) the reasons or ends of this wonderful union.

[ (1.)] The nature of this union. There be three illustrious and dazling unions in Scripture,* 1.10 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 there∣of, I shall speak to it both Negatively and positively.

1 1.11Think not when Christ assumed our nature that it was united consubstantially, so as the three persons in the Godhead; are unit∣ed among themselves. They all have but one and the same na∣ture,

and will; but in Christ are two distinct natures, and wills; though but one person.

Nor yet that they are united Physically, as soul and body are [ (2.)] united in one person.* 1.12 For death actually dissolves that, but this is indissoluble. So that when his soul was expir'd, and his body interred; both soul and body were still united to the second person, as much as ever.

Nor yet is it such a mystical union, as is between Christ and [ (3.)] B••lievers.* 1.13 Indeed that is a glorious union, but though be∣lievers 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 Goded into God; as blasphemous Familists speaks.

But this Assumption of which I speak,2 1.14 is that whereby the second person in the Godhead did take the humane nature into a personal union with himself, by vertue whereof, the manhood subsists in the second person,* 1.15 yet without confu∣sion: both making but one person, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Imman∣uel; God with us.

So that though we truly ascribe a twofold nature to Christ, yet not a double person. For the humane nature of Christ never subsisted seperately and distinctly, by any perso∣nal subsistance of its own;* 1.16 as it doth in all other men; but from the first moment of conception, subsisted in union with the second person.

To explicate this mysterie more particularly, let it be con∣sidered.

First, The humane nature was united to the second per∣son miraculously, and extraordinarily: being supernaturally fram'd in the womb of the Virgin, by the over-shadowing power of the highest, Luk. 1.34, 35. By reason whereof it may truly and properly be said, to be the fruit of the womb,

not of the loyns of man, but not by man. And this was ne∣cessary to exempt the assumed nature from the stain and pol∣lution of Adams Sin, which it wholly escaped; in as much 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, Luk. 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 satisfie for, and to sanctifie us. The two natures could not be conjoyned in the person of Christ, had there been the least taint of sin upon the humane nature. For God can have no fellowship with sin, much less be united to it. Or supposing such a conjunction with our sin∣ful nature, yet he being a sinner himself, could never satisfie for the sins of others. Nor could an unholy thing ever make us holy. Such an high-Priest therefore became us as is holy, harmless, undefiled, separate from sinners, Heb. 7.26. And such an one must he needs be, whom the holy Ghost pro∣duces in such a peculiar way 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That holy thing.

Secondly, As it was produced miraculously, so it was assumed integrally. That is to say Christ took a compleat and per∣fect humane 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 hereby he might heal the whole nature,* 1.17 of that Leprosie of sin; which had seiz'd and infected every member and faculty. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He assumed all, to sanctifie all; as Damascen expresseth it. He design'd a perfect recovery by sanctifying us wholly in Soul, Body, and Spirit. And there∣fore assumed the whole in order to it.

Thirdly, He assumed our nature as with all its integral parts, so with all its Sinless infirmities.* 1.18 And therefore its said of him, Heb. 2.17. That it behoved him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ac∣cording to all things (that is all things natural, not formally sinful, as it's limited by the same Apostle, Heb. 4.15.) to be

made like unto his brethren. But here our Divines do care∣fully distinguish infirmities into personal, and natural. Perso∣nal infirmities, are such as befall particular persons, from par∣ticular causes. Such as Dumbness, Blindness, Lameness, Leprosies, Monstrosities, and other deformities. These it was no way necessary that Christ should; not did he at all assume but the natural ones, such as Hunger, Thirst, Weariness, Sweating, Bleeding, Mortality, &c. Which though they are not in themselves formally and intrinsecally sinful; yet are they the effects, and consequents of sin. They are so many marks, that sin hath left of its self upon our natures. And on that account Christ is said to be sent in the likeness of sinful Flesh, Rom. 8.3. Wherein the gracious condescension of Christ for us, is marvelously signallized. 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 spoil'd it.

Fourthly,* 1.19 The humane 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, &c. viz. The Divine and humane, are not confounded: but a line of distinction runs betwixt them still, in this wonderful Person. It was the Heresie of the Eutichians condemned by the Council of Chalcedon, to affirm that there was no distincti∣on betwixt the two natures in Christ. Against whom that Council determined, that they were united 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without any immutation, or confusion.

Fifthly, The union of the two natures in Christ, is an in∣separable Vnion. So that from the first moment thereof, there never was; nor to Eternity shall be, any Separation of them.

If you ask how the union remained betwixt them,* 1.20 when Christs humane Soul and Body were separated from each other upon the Cross? Is not death the dissolution of union, betwixt Soul and Body?

* 1.21True, The natural union betwixt his Soul and Body was dissolved by death for a time, but this Hypostatical union remained even then as intire and firm as ever.* 1.22 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 mysterie 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 dyed 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 [ 1] great mysterie. Some adumbrations and imperfect similitudes of it may be found in Nature. Among which some * 1.23 commend that union which the Soul and Body have with each other. They are of different natures, yet both make one individual man. Others * 1.24 fault this because both these united make but one compleat humane nature; whereas in Christs person are two perfect natures: and commend to us a more perfect em∣blem viz. that of the Cyens and the tree or stock, which have two natures, yet make but one tree. But then we must re∣member that the Cyens wants a root of its own, which is an integral part; but Christ assumed our nature integrally. This defect is by others * 1.25 supplyed in the Miscletoe, and the Oak: which have different natures, and the Miscletoe subsists in union with the Oak, still retaining the difference of nature, and though making but one tree yet bears different fruits. And so much to the first thing, namely the nature of this Union.

[ 2] For the effects or immediate results of this marvelous Union, let these three be well considered.* 1.26

First, The two natures being thus united in the person of the mediator, by vertue thereof the properties of each nature are attributed and do truly agree to the whole person: so that it's proper to say the Lord of glory was crucified, 1. Cor. 2.8.

And the blood of God redeemed the Church, Acts 20.28. That Christ was both in heaven, and in earth at the same time, Ioh. 3.13.

Yet,* 1.27 we do not believe that one nature doth transfuse or im∣part its properties to the other, or that it is proper to say the Divine nature Suffered, Bled, or Dyed; or the humane is om∣niscient, omnipotent, omnipresent: but that the properties of both natures, are so ascribed to the person; that it is proper to affirm any of them of him in the concrete, though not abstractly. the right understanding of this would greatly assist in reaching the true sence of the forenamed, and many other dark passages in the Scriptures.

Secondly, Another fruit of this Hypostatical union is the sin∣gular advancement of the humane nature in Christ far beyond and above what it is capable of in any other person, it being hereby replenished and fill'd with an unparelell'd measure of Divine graces and excellencies,* 1.28 in which respect he is said to be annointed above or before his fellows, Psal. 45.8. And so becomes the object of adoration, and Divine worship, Acts 7.59. This the Socinians oppugn with this Argument. He that is worshiped with a Divine worship as he is mediator, is not so worshiped as God: but Christ is worshiped as mediator. But we say that to be worshiped as mediator, and as God; are not opposite, but the one is necessarily included in the other; and therein is farther included the ratio formalis sub quâ, of that Divine religious worship.

Thirdly, Hence in the last place follows as another excellent fruit of this Union, the concourse and co-operation of each na∣ture to his mediatory works. For in them he acts according to both natures. The humane nature doing what is humane, viz. Suffering, Sweating, Bleeding, Dying: and his Divine nature stamping all these with infinite value; and so both sweet∣ly concur unto one glorious work, and design of mediation. Papists generally deny that he performs any of his mediatory works as God, but only as man; but how boldly do they therein contradict these plain Scriptures? See 2 Cor. 5.19.

Heb. 9.14.15. And so much as to the second thing propound∣ed, viz. the fruits of this Union.

[ 3] The last thing to be opened is the grounds and reasons of this assumption.* 1.29 And we may say touching that. (1.) That the humane nature was not assumed to any intrinsecal perfection of the Godhead, but to make that humane nature it self per∣fect. The Divine did not assume the humane nature necessari∣ly, but voluntarily; not out of indigence, but bounty: not because it was to be perfected by it, but to perfect it, by causing it to lie as a pipe to the infinite all-filling Fountain of grace and glory; of which it is the great receptacle. (2.) And so conse∣quently to qualify and prepare him for a full discharge of his mediatorship in the offices of our Prophet, Priest, and King. Had he not this double nature in the Unity of his person, he could not have been our Prophet, for as God he knows the mind and will of God, Ioh. 1.18. Ioh. 3.13. And as man he is fitted to impart it suitably to us, Deut. 18.15, 16, 17, 18. Compared with Acts 3.22.

* 1.30As Priest, had he not been man, he could have shed no blood, and if not God, it had been no adaequate value for us, Heb. 2.17. Acts 20.28.

As King, had he not been man, he had been an Heterogenous, and so no fit head for us. And if not God he could neither rule nor defend his Body the Church.

These then were the designs and ends of that assumpti∣on.

Vse 1.

* 1.31Let all Christians rightly inform their minds in this truth, of so great concernment in Religion; and hold it fast against all subtil adversaries that would wrest it from them. The Learned Hooker observes that the dividing of Christs Person which is but one, and the confounding, of his Natures which are two; hath been the occasion of these errors which have so greatly disturbed the peace of the Church.* 1.32 The Arrians deny'd his Deity, leveling him with other meer men.* 1.33 The Apollinarians

maimed his humanity.* 1.34 The Sabellians affirmed that the Father and Holy Ghost were incarnated, as well as the Son; and were forced upon that absurdity by another error viz. denying three distinct persons in the Godhead: and affirming they were but three names.* 1.35 The Euticheans confounded both natures in Christ, denying any distinction of them.* 1.36 The Seleusians affirm∣ed that he uncloathed himself of his humanity when he ascended, and hath no humane Body in Heaven.* 1.37 The Nestorians so rent the two natures of Christ assunder, as to make two distinct per∣sons of them.

But ye (Beloved) have not so learned Christ. Ye know he is (1.) true and very God. (2.) True and very man: that (3.) these two natures make but one person,* 1.38 being united in∣separably (4.) That they are not confounded or swallowed up one in another but remain still distinct in the person of Christ. Hold ye the form of sound words which cannot be condemned. Great things hang upon all these truths. Oh suffer not a stone to be loosed out of the Foundation.

Vse 2.

Adore the love of the Father, and Son;* 1.39 who bid so high for your Souls: and at this rate were contented you should be re∣covered.

First, The love of the Father is herein admirably conspicu∣ous; [ 1] who so vehemently willed our salvation, that he is con∣tent to degrade the darling of his Soul: to so vile and contemp∣tible a state, which was upon the matter an undoing to him, in point of reputation: as the Apostle intimates, Phil. 2.7. If two persons be at variance, and the superiour, who also is the wronged person, begin to stoop first, and say, you have deeply wronged me, yea, your blood is not able to repair the wrongs you have done me: however such is my love to you, and will∣ingness to be at peace with you; that I will part with what is most dear to me in all the world, for peace sake, yea, though I stoop below my self, and seem as it were to forget my own relation and endearments to my own Son, I will not suffer such a breach betwixt me, and you, Ioh. 3.16. God so loved the world that he gave his only begotten Son.

[ 2] And how astonishing is the love of Christ! that would make such a stoop as this,* 1.40 to exalt us! Oh 'tis ravishing to think that he should pass by a more excellent and Noble Species of Crea∣tures, refusing the Angellical nature, Heb. 2.16. To take Flesh. And not to * 1.41 solace and dispart himself in it neither; not to experience sensitive pleasures in the body; for as he needed them not, being at the Fountain head of the highest joys, so it was not at all in his design, but the very contrary; even to make himself a Subject capable of sorrows, wounds, and tears. It was as the Apostle elegantly expresseth it in Heb. 2.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That he might sensibly tast what relish Death hath, and what bitterness is in those pangs and agonies. Now O that you would get your hearts suitably imprest and affected with these high expressures, of the love both of the Fa∣ther and Son. How is the courage of some Noble Romans ce∣lebrated in the story, for the brave adventures they made for the Common-wealth! But they could never stoop as Christ did, being so infinitly below him in personal dignity.

Vse 3.

* 1.42And here the infinite wisdom hath also left a famous and everlasting mark of it self, which invites, yea, even chains the eyes of Angels and men to it self. Had there been a general Council of Angels, to advise upon a way of recovering poor sin∣ners; they would all have been at an everlasting demur and loss about it.* 1.43 It could not have entred their thoughts, (though they are Intelligencies, and most sagatious Creatures;) that ever mercy, pardon, and grace should find such a way as this, to issue forth from the heart of God; to the hearts of sinners. Oh how wisely is the method of our recovery laid! So that Christ may well be call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Cor. 1.24. The power, and wisdom of God. For as much as in him the Di∣vine wisdom is more glorified, than in all the other works of God, upon which he hath imprest it. Hence it is that some of the School-men affirm (though I confess my self unsatisfied with it,) that the incarnation of Christ was in it self so glori∣ous

a demonstration of Gods wisdom and power, and thereupon so desirable in it self; that though man had not sinned, yet Christ would have been made man.

Vse 4.

Hence also we infer the incomparable sweetness of the Christian Religion,* 1.44 that shews poor sinners such a fair Foundation to rest their trembling Consciences upon. While poor distressed Souls look to themselves, they are perpetually puzled. That's the cry of distressed natural conscience, Mica. 6.6. Where with shall I come before the Lord,* 1.45 the Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 how shall I prevent or anticipate the Lord?* 1.46 and so Montanus renders it in quo preoccupabo Dominum, conscience sees God arming himself with wrath to avenge himself for sin, crys out, O how shall I prevent him! If he would accept the fruit of my body (those dear pledges of nature) for the sin of my Soul, he should have them: But now we see God coming down in flesh, and so intimately uniting our flesh to himself; that it hath no proper subsistance of its own, but is united with the Divine person, hence it's easie to imagine what worth and value must be in that blood, and how eternal love springing forth trium∣phantly from it, flourishes into Pardon, Grace, and Peace. Here is a way in which the sinner may see Justice and Mercy kissing each other, and the latter exercised freely, without prejudice to the former. All others Consciences through the world lie either in a deep sleep in the Devils arms, or else are rouling (Sea sick) upon the waves of their own fears, and dismal presages. O happy are they that have dropt Anchor on this ground, and not only know they have peace, but why they have it.

Vse 5.

Oh how great concernment is it, that Christ should have Vnion with our particular persons,* 1.47 as well as with our com∣mon nature? For by this Union with our nature alone, never any man was, or can be Saved. Yea, let me add; that this Union with your natures is utterly in vain to you, and will do you no good; except he have union with your persons by faith

also. It is indeed infinite mercy that God is come so near you, as to dwell in your flesh; and that he hath fitted such an excel∣lent Method to save poor sinners in; And hath he done all this? Is he indeed come home, even to your own doors to seek Peace? Doth he vail his unsupportable glory under flesh, that he might treat thee more familiarly? And yet do you refuse him, and shut your hearts against him? Then hear one word, and let thine ears tingle at the sound of it; thy sin is hereby aggravated beyond the sin of Devils, who never sin'd against a Mediator in their own nature; who never despised, or refused; because indeed they were never offered terms of Mercy, as you are.

And I doubt not but the Devils themselves who now tempt you to reject, will to all Eternity upbraid your folly for rejecting this great Salvation; which in this excellent way is brought down, even to your own doors.

Vse 6.

* 1.48If Jesus Christ have assumed our nature, Then he is sensibly toucht with the infirmities that attend it; and so hath pity and compassion for us under all our burdens. And indeed this was one end of his assuming it, that he might be able to have compassion on us, as you read, Heb. 2.17.18. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High-Priest, in things pertaining to God; to make reconciliation for the sins of the people. For in that he himself hath suffered, being tempted; he is able to succour them hat are tempted. O what a comfort is this to us, that he who is our High-Priest in Heaven, hath our nature on him, to enable him to take compassion on us!

Vse 7.

* 1.49Seventhly, Hence we see, To what an height God intends to build up the happiness of man, in that he hath layed the Foundation thereof so deep, in the incarnating of his own Son.

They that intend to build high, use to lay the Founda∣tion

low. The happiness and glory of our Bodies, as well as Souls, is founded in Christs taking our flesh upon him. For therein as in a Model, or Pattern, God intended to shew, what in time he resolves to make of our Bo∣dies. For he will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 transform our vile Bodies, and make them one day conformable to the glorious Body of Jesus Christ, Phil. 3.21. This flesh was therefore as∣sumed by Christ, that in it might be shewn, as in a Pattern, how God intends to honour and exalt it. And indeed a greater honour cannot be done to the nature of man, than what is already done it by this grace of union. Nor are our persons capable of an higher glory, than what consists in their conformity to this glorious head. Indeed the flesh of Christ will ever have a distinct glory from ours in Heaven, by reason of this Union. For being the the Body which the word assumed, it is two ways advanced singularly above the Flesh and Blood of all other men, viz. Subjectively and Objectively, Subjectively, it is the Flesh and Blood of God, Acts 20.28. And so hath a distinct and incommunicable glory of its own. And Objectively, it is the Flesh and Blood which all the Angels and Saints adore. But though in these things it be supereminently exalted, yet it is both the Medium and Pattern of all that glory which God designs to raise us to.

Vse 8.

Lastly,* 1.50 How wonderful a comfort is it that he who dwells in our Flesh is God! What Joy may not a poor believer make out of this? What comfort one made out of it, I will give you in his own words. I see it a work of God (saith he) that experiences are all lost when Summons of improbation to prove our Charters of Christ to be counterfeit, are raised against poor Souls, in their heavy Tryals. But let me be a sinner and worse than the chief of Sinners: yea a guilty Devil, I am sure my well beloved is God. And my Christ is God. And when I say my Christ is God, I have said all things. I can say no more. I would, I could build as much on this, My Christ is God, as it would bear: I might lay all the world upon it.

God and Man in one Person, Oh thrice happy con∣junction! As Man, he is full of experimental sence of our Infirmities, Wants, and Burdens; and as God he can sup∣port, and and supply them all. The aspect of Faith upon this wonderful Person, how relieving, how reviving, how abundantly satisfying is it? God will never divorce the believing Soul, and its comfort, after he hath marryed our nature to his own Son, by the Hypostatical: and our persons also by the blessed Mystical Union.

Notes

• * 1.1

  Serm. 5.
• * 1.2

  Treats of Christs wonderful Person.
• * 1.3

  The incarna∣tion is the mi∣racle of mira∣cles, a testimo∣ny against un∣believers, Isa. 7.14. and a do∣cument to be∣lievers. None can declare his generation, Isa. 53.8. Nei∣ther can any declare his in∣carnation, his name is secret, Iudg. 13.18. Wonderful. Isa. 9.6. A name that no man knoweth, viz. perfectly but himself. The Trinity is the greatest, the incarnation is the next mysterie. Nortons Ortho. Evang. p. 38.
• (a) 1.4

  Verbum Substantiale non prolatium. Ful∣gentius lib. 1.
• (b) 1.5

  Voluit Evangelista uti potius carnis, quàm hominis nomin••; ut magis appareret, quo se divinum verbum abjecerit, cùm caro factum est. Nam & vili∣tas major in carne apparet, & oppositio major cum spiritu. Macco•••• loc. Com.
• * 1.6

  Non mutando quod erat, sed assumendo quod non erat. Aug.
• * 1.7

  Incarnatio est opus de••, quo fi∣lius dei secun∣dum oeconomiam divini consilii patris & sui, & spiritus sancti s••se humilians; veram, integram, perfectam, sanctamque cara••m ex virgine Mariae, spiritus sa••cti operatione, & efficacia; in unitate personae sibi assumpfit: ita ut caro illa nullam propriam subsistentiam extra••dei filium habeat, sed ab illo, & in ••o verè sustentetur & gestetur: duabus perfectis na∣turis inter se 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unitis; unde constituitur persona Christi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Synopsis purioris Theologiae. p. 295.
• * 1.8

  Reason (saith one) can never shew it self more rea∣sonable, than in ceasing to reason, about things which are above rea∣son. Quae sunt occulta, non sunt f••rutanda. Quae manifesta, non negligenda. Prosper.
• * 1.9

  Nomina concre∣ta non multipli∣cantur, nisi mul∣tiplicentur sup∣posita. U••um autem cum tantum sit in christo suppositum; Un••s t••atum sit christus, necesse est. Trelcat. page 67.
• * 1.10

  The nature of the Hyposta∣ticall union opened.
• 1 1.11

  Neg. Non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  Non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 2 1.14

  Pos.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non quidem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aliud, ex aliis sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; duae ipsae naturae, in personam unitae. Damasc.
• * 1.16

  Hama••a natu∣ra non est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, per se s••bsistens, neque prius h••mana natura fuit, & postea assumpta fuit, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at{que} in persona 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subsistit. Et sic una est Christi persona, in qua quidem est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aliud at{que} aliud; sed non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alius at{que} alius. Ut Greg. Naz, apud Theodoret. Dialog. 2.
• * 1.17

  Aug. de civi∣tate dei l••b. 10. cap. 27. p. 586.

  Fugen. ad Tra. lib. 1. p. 251.

  Damasc. lib. 3. cap. 20.
• * 1.18

  Nec ulla pecca∣ti coatagio na∣turam illam hu∣manam Christi inficere potuit, cujus substanti∣am in se alioqui corruptam originariè, ineffabilis spiritus sancti operatio ab omni prorsus macula sancti∣ficavit & purgavit plenissime; & ita fieri debait, utpot•• in qua purgatio peccatorum nostrorum faci∣enda erat. Trelcat. Jnstit. p. 58.
• * 1.19

  Ne{que} tamen hu∣manitas hac ratione exalta∣ta, aut in deita∣tem mutata, aut cum eâdem est confusa; quasi ulli••s••uae deit••ti peculi aris ex∣istet. sive quali∣tatis, sive pro∣prietatis parti∣ceps facta: sed ab eâdem di∣stiacta mansit, us{que} manet••; constans nempè fraito corpore consimili{que} quoad substantiam & facultates essentiales hominum aliorum omnium anima. Bradshaw de justific. p. 79.
• * 1.20

  Doubt.
• * 1.21

  Resolution.
• * 1.22

  Tolletus rem sic ••leganter il∣l••strat.

  Quemadmodum homo habens en∣sem in vagina, q••ando vult exe••it ••••s••m, & tamen un•• manu vaginam tenet & altera ••••ser; sic divina pe••∣sona per mortem, animam à cor∣pore veluti ensem à vagina s••peravit, utram{que} tamen partem sibi habuit unitam: per resurrectionem autem a••imam corpori copulavit, quasi ensem repo••ens in vagina.
• * 1.23

  Justin Mar.
• * 1.24

  Alexan. A••es.
• * 1.25

  Roberts of the Covenant.
• * 1.26

  The results of the Hypostatical Union.
• * 1.27

  Proprietates utrius{que} naturae toti personae, in concreto verè competant. Fi∣lius hominis qui est persona duabus constans naturis, est om∣nipresens, aeter∣nus, adorabalis, adorandus, nem∣pe secundum naturam divi••am cujus baec sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, adoramus deitatem incarnatam, ipsa autem deitas est proprium & absolutum Divinae adorationis objectum.
• * 1.28

  Natura humana ita assumpta, supra creaturan vi••iversam assumptionis hujus virtute; mirum in modum est Exaltata, Heb. 1.4.5.6. Gul. Bradshaw de justificatione p. 79.
• * 1.29

  The reasons of the Hypostati∣call Union.
• * 1.30

  In naturâ hu∣ma••â satisfe∣cit, sed preciur, dignitas, effi∣cacia, & applicatio illius satisfactionis à natura divina prevenit. Ames Bell Enerv. lib. 5.
• * 1.31

  Vse 1.
• * 1.32

  Arrians.
• * 1.33

  Apollinarian
• * 1.34

  Sabellians.
• * 1.35

  Euticheans.
• * 1.36

  Seleusians.
• * 1.37

  Nestorians.
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.39

  Vse 2.
• * 1.40

  Nullus jacen∣tem suscitat nisi inflectione sui Nierem.
• * 1.41

  Ideo carnem ass••mpsit, ut per patibile, id quod est impati∣bile passionem sustineret. Theod.
• * 1.42

  Vse 3.
• * 1.43

  Non est inge••ii vel humani, vel angelici etiam, ejusmodi ali∣quem inventum iri; aut exco∣gitatum sperare. Unde si peccator maledictionis divinae peccatis suis debitae, ad ejusmodi in∣vestigandum sibi ipse relin∣queretur; quo magis in negotio isto desudaret, eo se magis in infinitum horroris & desperationis barathrum praecipitem daret. Bradshaw de justific. p. 74.
• * 1.44

  Vse 4.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

  Antivertit, an∣ticipavit obve∣n••t. Buxtorf.
• * 1.47

  Vse 5.
• * 1.48

  Vse 6.
• * 1.49

  Vse 7.
• * 1.50

  Vse 8.