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DOCT. That the state of Christ from his Conception,* 1.1 to his Resurrecti∣on; was a state of deep abasement, and humiliation.
The Humiliation of Christ was proposed to us under the three general heads or branches, of his Humiliation in his Incarnati∣on, his Humiliation in his life, and his Humiliation in his death. How he was humbled by Incarnation, hath been opened above, in the eighteenth Sermon. How he was humbled in his life, is the design of this Sermon: yet expect not that I should give you here an exact History of the life of Christ. The Scriptures speak but little of the private part of his life; and it is not my design to dilate upon all the memorable passages that the Evange∣lists (those faithful Narrators of the life of Christ) have preser∣ved for us; but only to observe and improve those more observa∣ble particulars in his life, wherein especially he was humbled: and such are these that follow.
First, The Lord Jesus was humbled in his very Infancy, by his [ 1] Circumcision according to the Law. For being of the stock of Israel, he was to undergo the Ceremonies, and submit to the Or∣dinances belonging to that people; and thereby to put an end to them; for so it became him, to fulfil all Righteouness. Luk. 2.21. And when eight daies were accomplished for the Circumci∣sing of the Child, his name was called Iesus. Hereby the Son of God was greatly humbled, especially in these two respects.
First, In that hereby he obliged himself to keep the whole Law, though he were the Law-maker.* 1.2 Gal. 5.3. For I testifie again; to every man that is circumcised, that he is a debtor to do the whole Law. The Apostles meaning is, he is a debtor in regard of duty, because he that thinks himself bound to keep one part of the Ce∣remonial Law, doth thereby bind himself to keep it all; for where all the parts are inseparably united, (as they are in the Law of God) we pull all upon us, by engaging or medling with any one. And he that is a debtor in duty, to keep the whole Law, quickly becomes a debtor in regard of penalty, not being able to keep any part of it. Christ therefore coming as our surety, to pay both those debts; the debt of duty, and the debt of penalty