Several sermons preach'd on the whole eighth chapter of the Epistle to the Romans eighteen of which preach'd on the first, second, third, fourth verses are here published : wherein the saints exemption from condemnation, the mystical union, the spiritual life, the dominion of sin and the spirits agency in freeing from it, the law's inability to justifie and save, Christ's mission, eternal sonship, incarnation, his being an expiatory sacrifice, fulfilling the laws righteousness (which is imputed to believers) are opened, confirmed, vindicated, and applied / by Tho. Jacomb.

ROM. 8.3.

God sending his own Son, in the likeness of sinful flesh, &c.

CHAP. X. Of Christ's Mission and of God's sen∣ding him.

Man being utterly lost upon the terms of the Law, it pleased God to find out and to pitch upon another Way, which he knew would be effectual. That was the sending of his own Son, &c. Four things observed in the Words. All reduced to three Observations. Of Christs Mission: How be was sent, and sent by God. It notes his Prae∣existence (before his Mission and Incarnation); his Personality; his being distinct from the Father. 'Tis opened First Negatively:

• 1. 'Twas not Christ's ineffable and eternal Generation.
• 2. 'Twas not any local Se∣cession from his Father.

Secondly Affirmatively: 'Twas

• 1. Gods preordaining of him to the Office and Work of a Mediator.
• 2. His qualifying and fit∣ting of him for that Office and Work.
• 3. His au∣thorizing and commissionating of him to engage there∣in.
• 4. His authoritative willing of him to assume mans Nature, and therein so to do and so to suffer.
• 5. His trusting of him with his great designs.

How was this Sending of Christ consistent with his equality with the Father? this answered Two wayes. Why

was Christ sent? answered first more Generally, then more Particularly in Four things. Use 1. To stir up persons

• 1. To admire God.
• 2. To admire (in special) the Love of the Father.
• 3. To love Christ.
• 4. To imitate Christ (with respect to his Sending).
• 5. Not to rest in the external Sending of Christ.
• 6. To believe on him whom God hath sent.

Use 2. This is improved for the Comfort of Believers.

* 1.1THe Laws impotency and weakness, nay, utter inability to re∣cover, justifie, and save the lost Sinner, hath been spoken to: I go on to that which thereupon the Wise and Gra∣cious God was pleas'd to do. And what was that? why (to the praise of his glorious grace) he sent his own Son in the like∣ness of sinful flesh. The Great God is never at a loss; if one Means fails he hath another, if all Means fail which fall within the view of the Creature, yet God hath his secret reserves and that under the deck which shall no the work. Upon Adams Sin all Man∣kind was lost, plung'd into a woful abysse of misery, obnoxious to eternal wrath; and accordingly God might have dealt with them in the utmost severity of his Justice. What is there now to prevent this? to give any relief to man in this deplorable State? Alas! the Sinner cannot help himself, the Law stands with a withered arm and can do nothing, there's no Creature in heaven or earth to interpose; as to all of these the case was desperate. There∣fore God* 1.2 himself engages to let the world see what He could do;* 1.3 He looked and there was none to help, therefore his own arm brought Salvation. Here indeed was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a God help∣ing at a dead lift, in the greatest streights and in the most admirable manner. If ever (with reverence be it spoken) infinite Wisdom was put to it, now was the time; yet (even in this intricate and perplexed State of things) That found out a Way which would do the business: a Way, which none could have thought of but God alone, [he sent his own Son &c]: None could cry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to this but God himself, this was his alone invention and contrivance. The restoring of fal'n man was impossible to the Law, yet it shall be done; God will take* 1.4 another (strange and wonderful) Course,

which shall do it effectually: what his own Law cannot do his own Son can, therefore him hee'll send. A very high and costly Way! yet rather than all mankind shall perish, God will make use of it: here's the very mirror of the Wisdom, Love, Grace, Pity of the blessed God.

[God sending his own Son] &c.* 1.5 To make the Sense run more smoothly, Some turn the Participle [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] into the Verb [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉], reading the Words thus [God sent his &c]: if the following Conjunctive particle [And] be kept in, this Reading is not much amiss. Some render it in the* 1.6 Passive form, Deus misso Filio suo &c.* 1.7 Some would put in the word [Ideò, therefore]; Since the Law was weak through the flesh, [therefore] God sent his own Son, and for sin, &c. (but as to these things there's no great difficulty).

In the whole Paragraph you have,

• * 1.81. The Act or the Thing done: namely the [Sending] of Christ.
• 2. The Person whose Act this was, or the Person sending: (viz.) God the Father; [God] sent &c.

'Tis a known Rule, when the Name or Title of God is set in contradistinction to the Son, 'tis then taken not Essentially but Personally, for the First Person God the Father, (instances of which are very common). 'Tis here said God sent his own Son, therefore it must be understood of God the Father, Christ being his Son and upon that consideration he being stiled the Father. And* 1.9 this Person is called God, not because he partakes more of the Godhead than the Other Persons (Son and holy Ghost) do, but because he is the first in the Order of the Three Divine Persons; and because he is the beginning of the Son and of the Holy Ghost, but hath no begin∣ning of his own Person; for he doth not receive the Godhead (in the Personal consideration of it) by communication from any other: in which respect he is in Scripture more frequently stiled God than ei∣ther the Son or the Holy Ghost.

3. You have the Person sent, our Lord Jesus Christ: And he is set forth 1. by his neer Relation to God; God sending [his Son]. In order to the Sinners Redemption God did not imploy an ordina∣ry Person, a meer Servant, a Creature that stood at a great distance from him; but (so great was his Love) he imploy'd a Son. 2. by the speciality and peculiarity of this Relation, God sending [his own

Son]. In the Greek 'tis [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the Son of himself; In Vers. 32. 'tis [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] his proper Son, or his own Son. There is that in this expression which very much heightens Christ's Sonship; he was not barely a Son but God's own Son, a Son in a special, extraordinary, incommunicable manner.

4. Here's the further explication of this Sending with respect to the way and manner of it; how did God send his Son? why [in the likeness of sinful flesh]. If you go further into the Words than that Branch of them which I have now read, there are two Generals more to be observed in them; but they will be taken no∣tice of in their proper place.

* 1.10There are three great Doctrinal Truths here to be handled:

• 1. That Christ was sent,* 1.11 and sent by God the Father.
• 2. That Christ (thus sent) was God's own Son.* 1.12
• 3. That Christ (God's own Son) was sent in the likeness of sinful flesh.* 1.13

* 1.14I begin with the first, That Christ was sent, and sent by God the Fa∣ther. Here are two things to be spoken to, Christ's being sent, and his being sent by the Father; but they may very well be put together.

Before I fall upon the close handling of this Sending of Christ, there are three things which it presents to our Consideration; his Pra••xistence, his Personality, his Personal Distinction from the Fa∣ther; let me therefore a little touch upon each of these.

* 1.151. This Sending of Christ strongly imply's his Praeecistence be∣fore his Incarnation. For if he had not had a Being before, how could the Father send him? that which is not cannot be sent. 'Tis not said here* 1.16 that God now created him or made him (as if he did not exist before), but he sent him; which must (as I said) strongly imply that he did exist before this Sending. This the † Socinians fiercely oppose: and therefore in this matter they are worse than the Arrians. For these though they deny'd that Christ was from all Eternity, and made him to be only first created by God, (upon the misunderstanding and perverting of his being called the first born of every Creature Col. 1.13. the beginning of the creation of God Rev. 3.14); yet they asserted Christ's existence long before his Incarnation. But the Socinians (following Photinus) deny

that he had any Being or Existence before he was con••••••ed and brought forth by the Virgin Mary: So that their Opinion about the Person of Christ is somewhat worse than that of the Old Arrians, (for which they are admonished and dealt with a little sharply by a late* 1.17 Arrian Writer himself). The Orthodox fully prove the Eter∣nity of Christ against the One, and consequently the Praexistence of Christ before his Incarnation against the Other.

And One would think the Scriptures are so clear in this, that there should not be the least Controversie about it: For they tell us, that Christ was in Jacobs time, Gen. 48.16. The Angel which re∣deemed me from all evil &c. (it might easily be proved that this* 1.18 Angel was Christ): That he was in Job's time, for he said Job 19.25. I know that my Redeemer liveth (meaning Christ): That he was in the Prophets time under the Old Testament, for the Spirit of Christ was in them 1 Pet. 1.11. That he was in Abrahams time, yea, long before it; Joh. 8.56. &c. Your Father Abraham rejoyced to see my day, and was glad: Then said the Jews unto him, thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, before Abraham was, I am. That he was in the Israelites time, for 1 Cor. 10.9. 'tis said, Neither let us tempt Christ as some of them also tempted; (him is added in some Translations, however the Sense will so carry it): That he was in the Prophet Isaih's time, for Joh. 12.41. you read, These things said Isaias when he saw his glory and spake of him, (that is, of Christ). Now were not these Periods of time before (long before) Christ's being born of the Virgin? therefore he had an existence before that. How fully and plainly is this asserted in the Gospel! Joh. 1.1, 2, 3, 10. In the beginning was the Word, and the Word was with God, and the Word was God: The same was in the beginning with God: All things were made by him, and without him was not any thing made

that was made: He was in the world, and the world was made by him, and the world knew him not. Eph. 3.9. &c. Who created all things by Jesus Christ; (by him, not as an instrument but as a social or coordinate cause). Col. 1.16, 17, By him were all things created, that are in heaven and that are in earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers: All things were created by him, and for him: And he is before all things, and by him all things consist. Heb. 1.2. By whom also he made the worlds. Now could Christ have thus cooperated with the Father in the Crea∣tion, and yet not have a being before his incarnation which was so long after the Creation? Joh. 1.15. John bare witness of him and cryed, saying, This was he of whom I spake, He that cometh after me is preferred before me, for he was before me: how was Christ before John Baptist if he did then only exist when he was born? for in re∣ference to that John Baptist was before Christ, he being born before him. Joh. 17.5. And now, O Father, glorifie thou me with thine own self, with the glory which I had with thee before the world was: mark the latter words [with the glory which I had with thee before the world was]. Phil. 2.6. Who being [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, subsisting, ex∣isting] in the form of God &c. Joh. 16.28. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. Joh. 6.62. What and if ye shall see the Son of man ascend up where he was before, (in respect of his Divine Nature or as he was the Son of God)? Do not these Scriptures sufficiently evince that Christ had a Being before he was Incarnate? the drawing forth of their full strength, and the answering of the several Cavils and Evasions of the Adversaries about them, would fill up a Volume, the Learned know where and by* 1.19 Whom both of these are fully done.

This Sending of Christ therefore speaks his existence before he assumed flesh; he must have an antecedent Being, otherwise he would not have been capable of being* 1.20 sent. And he was first sent and then incarnate, his Mission being antecedent to his incarna∣tion (though this be dony'd by the† 1.21 Enemies with whom we have

to do); for God sent him, that is, appointed that he should assume the bumane nature, and this is his being sent in the likeness of sinful flesh, (as a judicious Expositor descants upon the words).

* 1.22 2. Secondly, this Sending of Christ speaks his Personality. He did not only exist before he took flesh, but he existed as a Person; he had his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (wherein the notion of a Divine Person consists), his manner of subsistence distinct from the subsistence of the Father and of the Holy Ghost: (but this explica∣tion of Christ's being a Person more properly belongs to the next head). Here I say Christ was a Person; by which I mean, he was not a thing, quality, dispensation, or manifestation (as some fondly and dangerously speak), but he was (and is) a Person, having a proper, personal subsistence: And he must be so, or else he could not be the Subject of this Sending. 'Tis very true, God may be said to send or give that which is but manifestative; as he sends his Gospel, which yet is not a person but only a manifestation of his Will, Grace, Love, Wisdom, &c. But now in Christ there is some∣thing more than bare sending, even that which will amount to the proving of him to be nothing less than a Person. For he is sent to be incarnate, to take the likeness of sinful flesh upon him: now a bare Quality or Manifestation are under an utter incapacity of be∣ing thus or doing thus: who will be so absurd as to assert such a thing? If Christ be sent by God the Father, and upon that doth assume flesh, then certainly he was a Person, for none but a Person could do this: had the Apostle only said that God sent Christ, the Truth in hand had not been so evident (at leastwise from this Text); but when he adds he sent him in the likeness of sinful flesh, this un∣deniably proves his personality.

3. Thirdly, it notes the distinction that is betwixt the Father and Christ. Which appears not only as One is the Father and the Other is the Son, (though that evidently infers a distinction, for the same Person in the same respects cannot be Father and Son too, cannot be∣get and be begotten too); but also as the* 1.23 One sends and the Other is sent. The Father and the Son are One in Nature and Essence (with respect to which he saith† 1.24 I and my Father are One); yet they are‖ 1.25 distinct Persons. The number and distinction of the Persons in the

Trinity, is usually taken notice of by Divi••••s from this Scripture. The Apostle (faith Theophylact) had spoken of the Spirit in the former Verse, in this he speaks of the Father and of the Son, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tenching the Trinity: And saith* 1.26 Pet. Martyr, from these words the number and distinction of the Persons in the holy Trinity doth appear. Which great Truth is also frequently held forth in Other places: Isa. 48.16. Come ye near unto me (Christ is the Person here speaking) hear ye this, I have not spoken in secret from the beginning, from the time that it was there am I, and now the Lord God, and his Spirit hath sent me: (a full Old-Testament proof of the distinction of the Persons). But 'tis most plainly held forth in the New-Testament: At the Baptism of Christ there was a* 1.27 mani∣festation of God in the Father, Son, and Spirit; the Spirit descen∣ded in the form of a Dove, the Father gave the Testimony This is my beloved Son &c. Christ was the object of it. Christ directed his Apostles to baptize in the Name of the Father, Son, and Holy Ghost, (which surely he would not have done had there not been a personal distinction betwixt them). Joh. 14.16. I will pray the Father, and he shall give you another Comforter &c. (here's all the Persons as di∣stinct). Joh. 14.1. Ye believe in God, believe also in me. Joh. 12.44. He that believeth on me, believeth not on me (i. e. on me only), but on him that sent me. Joh. 5.32. There is [another] that beareth witness of me, and I know that the witness which he witnesseth of me is true: (many such places might be cited but these may suffice). Here's enough in the Text; the same Person (considered in the same re∣spects) cannot both send and be sent too, therefore the Father and the Son are distinct Persons. True (as* 1.28 Austine observes) in some sense Christ might be said to send himself; that is, consider him Essenti∣ally, so he did what the Father did, so he sent himself; but if you consider him Personally, so he did not send but was sent: upon which He and his Father are distinct. So much for these three things which are but imply'd in Christ's Mission.

I come more closely to the Thing it self, and to the Point which lies before us; namely That Christ was sent; and sent by God the Father. The Redemption of lost Man was a blessed work, a most glorious-undertaking, never was there any like to it or to be paral∣lell'd with it; yet our Lord Jesus would not of his own head en∣gage in it or thrust himself upon it, no, he must first be sent, then (and not till then) did he undertake it. And who sent him? surely He who onely had Authority to imploy and commissionate him about such a work, (viz.) God the Father; God sent his own Són▪ &c.

where (as hath been already hinted) God is to be taken in the* 1.29 Personal Notion, and as relating to the first Person.

This sending of Christ, and that by the Father, are two Points of such unquestionable verity to all who pass under the denomination os Christians, that as to them (and with Jews and Heathens I will not meddle) 'tis not necessary to spend the least time in the proving of them: Yet (even as to them) 'tis needful that these Truths should be a little opened and explained.

In order to which, I will endeavour

• 1. To clear up the nature of the Act.
• 2. To remove a difficulty or answer an Objection about it.
• 3. To give the Grounds and Reasons of it.

As to the first, the Question is What was the Fathers sending of Christ? in what respects is he said to be sent, and sent by the Fa∣ther (for I shall open both together)?* 1.30

To which I answer 1. Negatively, in Two things:

• 1. This Sending of Christ was not his ineffable and eternal Gene∣ration, or Sonship grounded upon that. He was sent who was the Son of God, but he was not the Son of God as he was sent, nor said to be* 1.31 sent as he was the Son of God: his Sonship was the re∣sult of his Generation, not of his Mission. These two are very different things, for Christ was begotten of the Father from ever∣lasting, but he was sent by the Father (the sending being taken in its strict and most proper notion) in time;* 1.32 When the fulness of time was come God sent forth his Son &c. He was a Son long before he was sent; and he was not a Son because he was sent, but he was sent because he was a Son.
• 2. Christ's Sending was not any local Secession from his Father,* 1.33 or any local motion from the place where he was, to some other place where

• he was not. You must not so conceive of it, nor fetch your measures concerning it from your own sending of Persons; for there when you send one upon your errand or business, he leaves the place where he was and goes to the place where he was not; but so it was not with Christ. The Father sent him to this lower world yet here he was before; the Father sent him from heaven yet (as to his Godhead) he remained in heaven still. He saith indeed* 1.34 I came forth from the Father (yet not so but that he was still with the Father), and am come into the world (yet not so but that he was there before, for he was in the world and the world was made by him Joh. 1.10.); again I leave the world and go to the Father (he speaks in respect of his bodily presence). Look as when Christ ascended, he went from earth and yet he was on earth still (as to his Spiritual presence, for he saith* 1.35 Lo I am with you unto the end of the world;† 1.36 as Man he went from us, but as God he is as much with us as ever); so when Christ descended, he came from heaven and yet he was in heaven still, for he tells us‖ 1.37 No man hath ascended up into heaven but he that came down from heaven, even the Son of Man which is in heaven. So that in Christ's Sending there was no* 1.38 mutation of place, only upon that he assumed the humane nature and so be∣came visible, whereas before (as God) he was invisible: He was but where he was, only he was more than what he was for he was now God-man; and he was here in a different manner for now he was visible. You see what the sending of Christ was not.

2. Secondly to open it Affirmatively, this Sending of Christ lies in Five things:

• 1. In God's chusing, appointing, ordaining of Christ from ever∣lasting to the Office and Work of the Mediatour: (this I confess is somewhat remote from that strict notion of his sending, in which the Scripture usually speaks of it; however I take it in, it being the foundation of his being sent in time). God the Father from all Eternity did choose, decree, ordain that his Son should take flesh, and in that flesh redeem man; therefore he calls him his Elect

• Isa. 42.1. Mine Elect in whom my Soul delighteth: And Rom. 3.25. 'tis said, Whom God hath [set forth] to be a propitiation through faith in his blood &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it relates to God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or purpose; and it notes not only God's setting forth and revealing of Christ in the Gospel which was done in time, but also (and chiefly) his decreeing, fore-ordaining of Christ in his secret purpose from all eternity to the work and office of a Redeemer; (so the Word is used Eph. 1.9): and therefore the marginal rendring of it [whom God fore-ordained] is better than that in the text it self [whom God hath set forth]. The Apostle Peter speaks expresly of it,* 1.39 Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you. You read of a decree concerning Christ Psal. 2.7. I will declare the decree &c. (but that which I am upon, was not the matter of the decree there spoken of).
• 2dly. Christ's Sending (I take it passively) lies in God's qualify∣ing and fitting of him for his great Work: (this also is more remote from the close intendment of the sending, yet it also may be taken in). The wise God first fits and then sends; he never puts a per∣son upon any special service but first he qualifies and fits him for that service; (you have it exemplified in Moses, and in several O∣thers): Now the restauration of Man to God's image and favour, the redeeming and reconciling of the Sinner to God, was the greatest work that ever was undertaken; and therefore if God will im∣ploy Christ about such a work, his Wisdom engag'd him first to fit him for it. Which accordingly he did, for in order thereunto whereas Christ must have a Body (to fit him for dying and suffer∣ing), that God provided for him;* 1.40 Wherefore when he cometh in∣to the world, he saith, Sacrifice and Offering thou wouldst not, but a body hast thou prepared (or fitted) me. And whereas he must also have the Spirit, in a large proportion and plentiful effusion thereof, that too the Father doth furnish him with: Isa. 42.1. I have put my Spirit upon him: Joh. 3.34. God giveth not the Spirit by mea∣sure unto him. Our blessed Saviour could need nothing (more than a Body and the Spirit) to qualifie and fit him for his work, and both you see were given to him. Joh. 10.36. Say ye of him, whom the Father hath [Sanctified] and sent into the world, Thou blasphemest, because I said I am the Son of God? what was the Father's Sancti∣fying of Christ? I answer, 'twas partly his setting of Christ a∣part to, and partly his gifting and qualifying of Christ for, his Office and undertaking; the latter of which the Father did for

• him as well as the former; and so he sanctified him: And observe, 'twas first Sanctifying and then Sending, whom the Father hath sanctified and sent, &c.
• 3. Thirdly, It lies in God's authorizing and commissionating of Christ to what he was to be, and to do. The Father sent him (that is) gave him authority to engage as the Redeemer of the world: Christ had a Commission from God under hand and seal (as it were), be∣fore he medled in his great negotiation; Joh. 6.27. Him hath God the Father sealed (or authorized by special commission); for though that be not all which is intended in the sealing, yet that is a great part of it. As Princes when they send abroad their Embassadours or appoint their Officers at home, they give them their Commissions sealed to be their warrant for what they shall do; so God the Fa∣ther did with Christ. He did not intrude or thrust himself upon what he undertook; no, but though he had in himself a strong in∣clination thereunto, yet first his Father must call him to it: he did not run before he was sent (as those Prophets did Jer. 23.21.). So the Apostle tells us Heb. 5.4, 5. No man taketh this honour to him∣self, but he that was called of God as was Aaron: So also Christ glo∣rified not himself to be made an High Priest, but he that said unto him, thou art my Son this day have I begotten thee. Joh. 8.42. I pro∣ceeded forth and came from God, neither came I of my self, but he sent me. You see how his Sending is opened by this; the due conside∣ration of which doth administer matter of great support and en∣couragement to Faith, (as you will hear in the applying of the Truth in hand).
• 4. Fourthly, This Sending of Christ consists in the Fathers au∣thoritative willing of him to take mans nature upon him, and in that nature so to do, and so to suffer. This is higher than the former; God did not only authorize Christ to engage, so as that he might if he so pleas'd undertake to redeem Sinners, without any intrusion or usurpation; but he made this known to him as his Will, and (to speak according to our conceptions) he laid his command upon him to act accordingly. So as that Christ was under an obligati∣on (which yet did not in the least destroy or lessen his Liberty, or his Merit, or his Love) to come and to do as he did. Sending is an authoritative act amongst men; 'twas so in God towards Christ: the Father did not proceed with him in a way of meer offer or bare proposal or intreaty, but in a way of authority; he laid his injuncti∣on upon him to assume flesh, and in that flesh to make satisfaction. Therefore when Christ entred upon this work, speaking to his Fa∣ther

• he saith* 1.41 Lo I come (in the volume of the book it is written of me) to do thy will O God; And when he was discoursing of laying down his Life, he adds* 1.42 This commandment have I received of my Fa∣ther; the Apostle also tells us that* 1.43 he became [obedient] unto death even the death of the cross, (which obedience necessarily sup∣poses a command). And Christ was under a command in reference to his incarnation as well as to his death and passion, for indeed without that there could have been none of this; therefore the Text saith God sent him in the likeness, &c. that is, God ordered him to take our flesh. This Sending then of Christ was the Father's authoritative calling of him to the Office and Work of a Redeemer, which Call was also back'd with positive and peremptory commands as to the management of both; in respect of which God is said to send him, for mittere Deus dicitur ubi mandata dat (as Grotius glosses upon it). And the truth is, Christ in the management of the whole work of our Redemption was under, acted by, and accor∣ding to his Fathers comuand: whereupon God calls him his Ser∣vant Isa. 42.1. Isa. 53.11. and Christ himself speaking to his Father sayes, Joh. 17.4. I have glorified thee on the earth, I have finished the work which thou gavest me to do; mark that [which thou gavest me to do] intimating that all his Work was cut out for him by the will of his Father. So Joh. 4.34. Jesus saith unto them, my meat is to do the will of him that sent me and to finish his work: Joh. 6.38. I came down from heaven not to do mine own will but the will of him that sent me: upon this account therefore Christ may well be said to be sent by the Father. In Scripture 'tis sometimes God gave him, and sometimes God sent him; Christ was given, in respect of the freeness of the Grace of God towards us, and he was sent, in respect of the Father's authority over him∣self.
• 5. Fifthly, take one thing more, God's Sending of Christ im∣ports his trusting of him with his great designs: (this comes in too, if not directly, yet at leastwise collaterally or concomitantly). In all sending there is trust; when we send a person about our affairs we repose a trust in him, that he will be faithful in the management of our concerns; God sent Christ (that is) he put a great trust in∣to his hands. 'Tis as if the Father had said,

  My Son! here's a great work to be done, a work upon which my glory doth in∣finitely depend, all now lies at the stake, as this is mannag'd it will be well or ill with Souls: Well, I'le send thee, I'le put all into thy hands, venture all with thee; I know thou wilt be

• ...

  faithful to secure my Glory and to promote the good of Souls; I'le trust thee (and none but thee) with such great things as these are: this (I say) is imply'd in God's sending of Christ.

And now by all put together you see how or in what respects. Christ was sent, and sent by God the Father: you may (both to strengthen what hath been said, and also further to clear it up) take his own parallel; Joh. 20.21. As my Father hath sent me, even so I send you: So that look what Christ's sending of the Apostles was in reference to their Office, the same was God's sending of Christ in reference to his Office. How then did he send them? why

• 1. he designed, chose, selected them to and for the work of the Mi∣nistry:
• 2. He qualified and fitted them for that work:
• 3. He authorized them by his special Commissian to undertake it:
• 4. He sent them out authoritatively to preach the Gospel, and laid his commands upon them so to do:
• 5. He reposed a special Trust in them that they would be faithful.

Just thus (allowing for the pre∣heminence of the Person and of his Office) did God send Christ, (which fully agrees with the particulars that have been insisted up∣on). And as to the Apostles, Christ had said the same before to his Father, Joh. 17.18. As thou hast sent me into the world, even so have I also sent them into the world: (not that there was a* 1.44 parity or perfect equality betwixt the one and the other, only an harmony and great agreement). So much for the first thing, the opening the nature of the Act.

* 1.45I proceed to the Second; to answer an Objection, or to remove a difficulty which here lies before us. That which hath been spoken seems to derogate from the greatness and glory of Christ's Person: For did God thus send him? surely then (as some argue) he is a Person inferiour to the Father, this sending seems to be incon∣sistent with his equality to his Father; if he was sent and thus sent doth not that speak his inferiority to that God who sent him? and by consequence that he is not God? (thus the Socinians argue from it; and this is One of those Heads from which they fetch their Arguments against Christ's Deity).

For the explaining of the Thing, and the answering of the Ad∣versary, Divines commonly lay down two things about it:

• 1. That Sending doth not alwayes imply inferiority or inequality:* 1.46 For Persons who are equal upon mutual consent may send each the other, and if the Person sent doth freely concur and consent with the Person sending, there's no impeachment or intrenchment then upon the equality betwixt them. And thus it was between

• God the Father and Christ: had he been sent meerly from the Will of the Father (whether he Himself would or no), then indeed the Case had differ'd and the Objection would have carry'd strength in it; but it was quite otherwise. For Christ readily consented to and perfectly concurred with the Father, and he was as willing to be sent as the Father was to send him; Lo, I come to do thy Will, O God. When the Master sends the Servant he goes because he must, but when the Father sends the Son he goes readily, because his Will falls in with his Father's Will; he obeys not upon necessity but up∣on choice and consent: So it was with Christ in reference to his Fa∣ther's sending of him; the Will of the Son was as much for the Work as the Will of the Father himself. You must not look up∣on Christ as meerly passive in the Sending, for (in some respects) he sent himself; and his coming upon that great errand of mans Redemption was his own act as well as the Fathers. As the Father is said to* 1.47 Sanctifie him, and yet he also is said to† 1.48 sanctifie him∣self, and as the Father is said* 1.49 to give him, and yet he also is said‖ 1.50 to give himself; So here the Father is said to send him, yet he also (as he was One in Nature and in Will with the Father) may be said to send himself; (thus* 1.51 Austine opens it). The expression in the Text [God sent his Son] doth not exclude the Son or the Spirit from the sending, or wholly appropriate it to the Father; it only notes the Order of the Persons in their working. The Father being the first in working therefore the sending of Christ is ascribed to him; but there being nothing more in it than so, that will not prove any inequality in the Persons, or any superiority that One hath over the Other. The Schoolmen give some nice and curious distinctions about Christ's being sent by himself, and by the Holy Ghost, as well as by the first Person; but 'tis not convenient to perplex the Reader with them: this is one Answer for the clearing up of the difficulty and the weakening of the Objection which we have to do with.
• 2. The Learned further distinguish of a twofold inferiority, One in respect of Nature, and One in respect of Office, Condition, or Dispen∣sation. As to the First, Christ neither was nor is in the least in∣feriour to the Father (both having the same Nature and Essence, in respect of which he* 1.52 thought it not robbery to be [equal] with God).

• As to the Second, Christ being considered as Mediator, as having assumed flesh, put himself into the Sinners stead, and undertaken to make Satisfaction to God; so (without any derogation) it may be said of him that he was inferiour to the Father: In reference to which it follows in the* 1.53 forementioned place, He made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. And upon this he saith* 1.54 My Father is greater than I; He was in Nature every way as great as the Father, but he having submitted to be made Man, to be a Surety, having condescended to the Office and Work of a Redeemer in our Flesh, so in respect of oeconomy and dispensation the Father was greater than he. And by vertue of his superiority over Christ (as considered in this his voluntary exinani∣tion) so he sent him, and laid his commands upon him and dealt with him as you have heard: but* 1.55 yet his natural and essential greatness or equality with the Father was not at all by this impaired or lessened, (which was the great Truth to be secured against the Adversary).

* 1.56The Third thing which I am to speak to is, to enquire (so far as the Word will warrant) into the Grounds and Reasons of Christ's mission; wherefore did God send him? He who is so Wise that he doth nothing (be it never so little or mean) but he hath his Rea∣sons for it, surely in so great a thing as the sending of his own Son he had very high and weighty reasons upon which he acted. And though 'tis most certain, that he neither had (nor could have) any Motives ab extra (in a way of Merit) to move him to this, yet 'tis as certain that he had great and urgent Grounds for it, even such as might become a God in doing such a thing. He that in Other

things is a* 1.57 God of judgment, undoubtedly in this (which was his Master-piece) he would shew himself to be a God of judgment. It will therefore be worthy of a modest enquiry, to find out the Rea∣sons which the wise and gracious God went upon in the sending of his Son.

In the General, Some must be sent. When I say [must] I do not mean any simple or absolute necessity, as though it was simply and absolutely necessary that God should take some course, or im∣ploy some person from heaven for the redeeming and saving the world; (God forbid that I should assert a thing so utterly false, and so highly derogatory from the freeness of the grace of God in what he did!) I only mean therefore that which we call hypo∣thetical or conditional necessity: and so the business stood thus. God designed to glorifie and advance his mercy to Sinners, he had gracious purposes in himself towards Man; and whereas all man∣kind lay before him in an undone and ruin'd condition, he would not leave them to perish eternally in that condition: Then sup∣posing this (which cannot be deny'd) God must send, something must be done; or else these gracious purposes of God will be lost, and all men must inevitably perish for ever. For as to all Other Wayes the Sinners Case was desperate, with respect to them there was no hope or help; some new and strange course must be taken, or else (as things stand on the Creatures part) there's nothing to be look'd for but hell and damnation. Now things being brought to this pass, therefore God will send, yea, he will send his own Son; for hee'l be sure to pitch upon a Way which shall infallibly and effectually do the work. Observe it in the Text, when (or be∣cause) it was impossible for the Law to do, then (or therefore) God sent his Son: since neither the Law (nor any thing else) could ope∣rate to any purpose towards the advancing of God's Honour, and the promoting of the Sinners good, it was necessary (in order to these great Ends) that God himself should interpose in some ex∣traordinary way; which thereupon he accordingly did in the send∣ing of Christ.

But more particularly; let us take it for granted that there was a necessity of Sending, yet why did God pitch upon his Son and send him? might not some Other Person have been sent as well as he? or might not some Other Way have been found out as good as this?

I answer, No: Christ the Son must be the very Person whom God will send. And him he pitch'd upon (so far as we poor shal∣low

mortals are able to judge of his deep and unsearchable act∣ings, or to assign the reasons of them), for these Reasons:

• 1. First, because he was the Person with whom the Father had cove∣nanted about this very thing. There was a Covenant (commonly called the Covenant of Redemption) which had passed betwixt these two Persons; in which the Father engaged so and so to Christ, and Christ reciprocally engaged so and so to the Father, (a consi∣derable part of the terms and matter of which Covenant is set down Isa. 53.10. When thou shalt make his Soul an offering for sin, he shall see his seed, &c.). The Father Covenants to do thus and thus for Fallen Man; but first (in order thereunto) the Son must Covenant to take man's Nature, therein to satisfie offended Justice, to repair and vindicate his Father's Honour &c: well, he submits, assents to these demands, indents and covenants to make all good; and this was the Covenant of Redemption. Now upon this Covenant God sends his Son, (that being done in pursuance of, and agreeable to that admirable compact or stipulation that had passed betwixt them both). So that this Sending was not founded meerly upon the Father's absolute Will or Sovereignty over Christ, but upon the foederal agreement made betwixt them as to this very matter. (Of which I'le say no more here, having formerly had an opportunity to publish some thoughts about it).
• 2. Secondly, God sent Christ because he saw that was the very best way which could be taken; and therefore in wisdom he pitch'd upon it. O there was no Way like to that! The Father had great desigus now to carry on, (as for example) to let the world see what an evil thing Sin was, what a dreadful breach it had made betwixt himself and the Creature, how terrible and impartial his Justice was, what an Ocean of Love he had in his heart, to promote the Sinners happiness (yet so as in the first place to secure and advance his own glory in the magnifying of all his Attributes), to indear himself, his Son, and all his mercies to his people, to lay a sure foundation for the Righteousness and Salvation of believers; were not these great and glorious designs? Now there was no Way (for the accomplishing and effecting of these) comparable to this of God's sending his Son. What God might have done some other way by his absolute Power and Will (abstracting from his decree), I dare not enquire into, much less determine any thing about it; or wherther this was the Onely Way I leave to others to discuss: but certainly this was the best, the fittest Way, and therefore the

• Wise God pitch'd upon it. (* 1.58 Austine went no higher than thus).
• 3. Christ was sent, because as this was the best and the fittest Way, so he was the best and the fittest Person to be imploy'd in such an Embassy. God always sends the fittest messengers upon his er∣rands; 'twas a great errand for Christ to come from heaven to earth about man's Redemption, but God saw that He was the fittest messenger to be imploy'd therein, and therefore he sent him. For as he imploys none in his work (especially when 'tis high and of great importance) whom he doth not either find or make fit for it, so the more fit any are for his work the rather he doth imploy them; and therefore this was that which induced him to send Christ, none being so fit for the managing and transacting the Work of Redemption as he was: (which I shall endeavour to make out in a few Particulars).

Christ's superlative fitness for it appears from, and was grounded upon,

* 1.591. His two Natures, the Hypostatical union of Both in his Person. He was God; Joh. 1.1. Phil. 2.6. 1 Joh. 5.20. Rom. 9.5. Isa. 9.6. Tit. 2.13. He was also Man; 1 Tim. 2.5. then too he ••as God-man in one Person; Col. 2.19. Now who could be so fit to bring God and Man together, as he who was himself both God and Man? who so fit to negotiate with both, as he who was a middle Person be∣twixt both? who so fit to treat with an offended God, as he who was God? who so fit to suffer as he who was Man, and to merit by suffering as he who was God-man? Had he been only God he could not have suffered, had he been only Man he could not have merited: but being both he was eminently fit for both, (viz.) for suffering and meriting, for obeying and satisfying. Thus his not to be parallell'd Fitness was grounded upon his Personal consideration.

2. 'Twas grounded upon his glorious Attributes; his Power, Wisdom, Mercy, Goodness, Faithfulness, Holiness &c. He that will undertake to redeem Sinners must have all these, for they all were indispensably requisite to such an undertaking: the Lord Jesus had them all, and that too in an eminent and extraordinary measure

(as I might easily shew at large); never did any meer Creature ar∣rive at that pitch of Wisdom, Power, Holiness &c. which he did: therefore none so fit to be sent as he.

3. 'Twas grounded upon his Sonship and neer relation to God. Who so fit to make others the adopted sons of God, as he who was himself the Natural Son of God?

4. Ʋpon the glory and dignity of his Person. He was the image of the invisible God Col. 1.15. the express image of his Fathers Person Heb. 1.3. Now who so fit to restore Man to God's image, as that Man who was the essential image of God?

5. Christ's admirable and transcendent fitness was grounded up∣on his threefold Office, as he was King, Priest, and Prophet. For here∣upon he was (and is) fit to deal both with God and Man; he's a Friest to deal with God, a King and Prophet to deal with Man. Doth God stand upon Satisfaction? Christ is a Priest to die, and to offer up himself an expiatory Sacrifice: or will God keep his distance from the Creature and be known in his greatness? Christ is a Priest to mediate and intercede. Then is the Sinner under ignorance and darkness? Christ is a Prophet to inlighten and teach or is he under the tyranny of sin and a rebel against God? Christ is King to rescue, subdue and conquer him to himself, to bring and keep him under his own dominion and government. To sum up all! there are but two things to be done for the Sinner in order to his happiness (viz.) impetration and application; now both of these are done by Christ's threefold Office. By the first part of his Priestly Office (his Oblation), there w••s the impetration, for by that he procured, purchased, meri∣ted all good; by the second part of his Priestly Office (his intercessi∣on,), there's the application. And because both God and the Crea∣ture are to be dealt withal in order to this application, therefore Christ doth accordingly deal with both of them: with God he deals in the way of prayer or intercession (for God because of his Majesty and Soveraignty will be treated in this manner); with the Creature, he deals in the way of power; partly by dispelling the darkness of the mind (which he doth as Prophet), and partly by ta∣king off the rebellion of the Will and bringing the stubborn Sinner under a ready subjection to God (which he doth as King). Which things being done, all that Christ hath purchased is now made o∣ver and actually applyed to the Creature. Upon the Whole then it follows, that Christ being invested with these Offices (which are every way so full, of so great virtue, so suited to the Nature and de∣mands of God, and the condition of the Sinner), he must needs be

by many degrees the fittest-Person to be sent by God.

Before I go off from this Head I desire One thing may be taken notice of; It must be granted, that the sending of Christ was prae∣vious and antecedent to several of the Things which have been mentioned, (as the demonstrations of his superlative fitness to be sent, and the grounds of his being sent): Yet nevertheless they may be alledged and made use of in that notion, because though in our ap∣prehension (if not also in the Nature of the Thing) they were af∣ter the sending, yet in the eye and estimation of God they were be∣fore it. For instance, Christ just at his sending had not then as∣sumed the Humane Nature, (we suppose that to antecede his incar∣nation); yet God judged him a person fit to be sent because of that Nature. And so he might very well; for though the incarnation as considered in it self was future, yet as to the knowledge, conside∣ration, estimation of God, it was present and done already. (I thought it necessary to put in this, for the preventing of an Ob∣jection which might arise in the thoughts of Some upon the rea∣ding of what hath been laid down).

4. Fourthly, God therefore sent Christ, not only because he was the fittest Person to be sent, but because indeed he was the only Person that could be sent; for none but he could effect or accomplish Man's Redemption. If God will be so gracious as to send, 'twas not only convenient but necessary that he should send this very per∣son his own Son; for there was none Other in heaven or earth that could go through an undertaking of this nature. There were Evils to be indured, which were above the strength of any meer Creature to indure; there were Evils to be removed (the Wrath of God, the Guilt of Sin, the Curse of the Law), which no meer Creature was able to remove; there were also Blessings to be pro∣cured (as Reconciliation with God, Justification, Adoption, eternal Salvation), which no such Creature possibly could procure: O no! therefore Christ himself must come or nothing can be done. Why did not God send an Angel rather than his Son? why? be∣cause he knew Redemption-work was no work for an Angel; no, not for the whole body of Angels. If the whole Order of them had come from heaven and combined all their strength together, they could not have redeemed so much as One Soul. I dispute not how far God by his mighty power might have enabled an Angel to have bore up under the greatest sufferings: Suppose he might have had such a strength as to have been able to undergo all that Christ did, yet under the highest communications of the grace of God to him,

he (being still a meer Creature) could never satisfie for what was past, not merit for what was to come; he could neither expiate sin nor procure eternal Life. No, these are things which could only be accomplished by Him who was more than a meer finite or crea∣ted being, even by the Lord Jesus who was Man but God too; wherefore he's the Person whom the Father will send. And he very well understood himself in what he did; if the work had been possible to have been effected by any Creature, God would have employd that Creature and spar'd his own Son; nothing but absolute necessity made him to fix upon this course.

So much for the Reasons why God sent his Son; which we poor dim-sighted creatures do but (in a manner) guess at, but he himself understands them fully. As* 1.60 all his works are known to him, so also the special reasons of all his works are known to him; and e∣minently those which he went upon in this his highest and greatest work. When we come to heaven we shall more fully know why Christ was sent; but here our knowledge is very dark and imper∣fect about it.

I have done with the three Things which I propounded to open, and so have dispatch'd the Doctrinal part; I am now to make some practical improvement of it.

Was Christ sent? and did God thus send him? what doth this great act of God call for from us? I'le tell you in a few things:

1. It calls upon us greatly to admire God.* 1.61 O how should all our souls be drawn forth and elevated in the adoring of God, for his sending of Christ! What rich Mines of Grace have we in these few words, God sent his own Son! Here's the greatest thing that e∣ver God did, or ever will do: 'twas much that he should make a World, but what's the making of a World to the sending of a Son? The Apostle (in the Text) seems to ascend step by step, and to crowd together variety of great and glorious things, that he might the more heighten God's Love and draw up the hearts of Believers to the admiration of it. For

• 1. here is Sending:
• 2. God send∣ing:
• 3. God sending a Son:
• 4. His own Son:
• 5. The send∣ing of this Son in our flesh: Yea
• 6. in the likeness of sinful flesh: Yea
• 7. in that Flesh to offer up himself as a Sacrifice for sin:
• 8. Doing this for this End that sin might be condemned, and that the righteousness of the Law might be fulfilled in us:
• 9. Doing this too when the Sinners Case was desperate as to the Law; is not here maguum in parvo? and doth not the Apostle thrust

things toge∣ther, heaping one thing upon another, that he might the better

set off and aggrandize the Love of God? There's enough in any One of them to make you stand and wonder; but when you have them conjunct, and all set before you in their proper emphasis and import, how should you be affected and wrought upon to ad∣mire the Grace of God! The truth is, take all together and you have here a representation of that Low, Mercy, Goodness, which was too great and bigg for any but a God. If you read no further than [the Law could not do, in that it was weak through the Flesh], there man is utterly lost; but if you go on to [God's sending of his Son &c.], there the day of Salvation begins to dawn, there's an effectual remedy for a desperate malady, now the case is altered; O let the blessed God be therefore for ever magnify'd and adored!

2. More particularly,* 1.62 this calls upon you to admire the Love of God the Father, and alwayes to entertain good thoughts of him; (they are distinct Heads, however let me put them together). I would not too curiously divide or distinguish betwixt the Sacred Persons in their several Acts; much less would I set them in competition or prefer one before another, (as if we were more beholden to the One than to the Other): As they center in the same common Essence, 'tis the same Love and the same gracious actings in all; but yet they being personally distinct, and they having those acts which are pro∣per to them as so distinguished, so they have their special and pecu∣liar Love. And 'tis very good for us to understand what is imme∣diately done by the Father, what by the Son, what by the Spirit; which we must the rather endeavour after, because the Scripture usually (I do not say alwayes) apply's this effect to the First, that to the Second, and another to the Third Person. I am at present only to speak to the acts of the Father, wherein he hath display'd that Love which is proper to him; which if you please to look into (as the Scripture sets them forth), you will find your selves under a strong obligation to admire him (as personally so consi∣dered). For 'pray observe, who did from all eternity predesti∣nate, elect, choose you? was it not God the Father? Predestinating Love is the Father's Love: Eph. 1.3, 4, 5. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world &c. Having predestinated us unto the adoption of Children by Jesus Christ to himself, according to the good pleasure of his will. After this came Redeeming Love, and had the Father no hand in that Love? nay, had not He the first

and the chief hand therein? For did not he find out the ransom? Job 33.24. I have found a ransom: did not he contrive and lay the whole model and platform of Redemption in his eternal purpose and ordination? (therefore 'tis said Isa. 53.10. The pleasure of the Lord shall prosper in his hand; that great Work resolves it self into the Will and pleasure of the Father, as the first and principal Cause of it; Christ (as Mediator) is brought in but as subordinate to him, as being but the ministerial and executive agent in redemption, for 'tis but in his hands that the pleasure of the Lord should prosper). Who chose, sent, called Christ to that Work and fitted him for it, but the Father (as you have heard)? So also who assisted and strengthened him in it, but the Father? Isa. 42.1. Behold my ser∣vant whom I uphold; of which upholding and strengthening Grace by the Father Christ assured himself beforehand (as you read Isa. 50. 7, 9.) and it was accordingly made good to him (as you read Matth. 4.11. Luke 22.43.) Then again, who rewarded Christ when he had finished his Work, but the Father? therefore to him Christ pray'd for this, Joh. 17.4, 5. I have glorified thee on the earth, I have finished the work which thou gavest me to do: And now, O Father, glorifie thou me with thine own self, with the glory which I had with thee before the world was. And now Christ hath made the purchase, who doth authoritatively collate upon persons the bles∣sings purchased, but the Father? Rom. 8.33. It is God that justi∣fieth: 2 Cor. 5.18. All things are of God, who hath reconciled us to himself by Jesus Christ &c. Luke 12.32. Fear not little flock, it is your Father's good pleasure to give you the Kingdom. Who is it that works in Sinners their meetness for heaven, but the Father? Col. 1.12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. Who is it that reveals the great mysteries of the Gospel, but the Father? Matth. 11.25. I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Who bestows and gives the Spirit, but the Fa∣ther? Joh. 14.16. I will pray the Father, and he shall give you a∣nother Comforter that he may abide with you for ever, even the Spirit of Truth. And (to shut up this) who secures and keeps in a state of grace, but the Father? Joh. 10.29. My Father, which gave them me, is greater than all, and no man is able to pluck them out of my Father's band. Now (Christians) may you not be fully convinced by all this, that the Father's Love to you is very great?

and if so, will you not admire him for it? You must* 1.63 honour the Son even as you honour the Father, and you must adore, bless, love the Father even as you do the Son. God forbid that I should go about to lessen your most thankful sense of what the Son and Spirit have done for you! but yet know, that these the Father (as the first Cause) doth work by, 'tis He who by them doth do so great things for you: 'pray, think high of their love, but then think high of his love too.

Further, I would persuade you to entertain good thoughts of the Father. 'Tis a temptation (though not so usual) which some gracious Persons lie under, they can with more comfort think of the Son than of the Father, they do not so much question the Love of the Son as of the Father: they cannot deny but that the Son is indeed a very gracious Person, for he came from heaven* 1.64 to seek and to save what was lost, to* 1.65 save Sinners, yea the chiefest of them &c. hereupon they can (in some comfortable manner) encourage themselves to hope in him. But as to the Father they are not so confident, they are more jealous and suspicious and have a greater dread of him, than they have either of the Son or of the Spirit. Doth Satan assault any of you in this manner? or do such thoughts as these prevail over you? O be convinced of your mistake! You have as great encouragement for faith and hope from the Father, as you have from the Son; for you hear 'twas He who sent Christ, and whatever Christ was or did, all was but in pursu∣ance of his good pleasure; therefore have you any reason to think otherwise than well of him? Surely.* 1.66 God is Love: this very thing (his sending of his Son) represents him as full of Mercy, Goodness, and Grace; the Sinner hath not the least cause to be jea∣lous or afraid of him. O when unbelief and hard thoughts of God the Father begin to rise, beat them down by arguing thus, was not He the first spring from which redeeming Grace did flow? the great contriver and willer of man's recovery? who set Christ on work but he? who sent him into the world to be a Saviour but he? who imploy'd his own Son for the good of Sinners but he? O that you would labour to get your Faith encourag'd and streng∣thened as to the first Person! and that it might rise up to the first Cause of all, and there fix and terminate, that your faith and hope may be in God (as the Apostle expresses it 1 Pet. 1.21.) Christ sayes Joh. 14.1. Let not your heart be troubled, ye believe in God, believe in me also: and let me say, he believe in Christ, believe in God also, (as the fountain and original of all your happiness).

* 1.673. It calls upon us to love Christ greatly: O how should the con∣sideration of this endear Christ to every gracious heart! God sent him, but not against his will; how willing was he to be sent upon the errand of your Salvation! he freely consented to whatever the Father was pleased to put him upon for your good. He very well knew before hand what would follow upon this sending, what he was to undergo, how he was to be abased (if he do en∣gage to redeem and save you); yet notwithstanding this, no sooner did the Father call him to it, but he most readily and cheerfully obeyed, O the infinite Love of Christ! He came down from heaven that he might carry you up to heaven; he that was a Son for your sake stooped to be a Servant, that you of slaves might be made sons: What had become of you if Christ had refused to come when the Father sent him? O love the Lord Jesus! let his Person be very dear and precious to you, admit him into your hearts who was willing to take the whole business of your Salvation into his hands: what Love can be enough for a Father sending, and a Son coming! 'Tis true God sent him, but his obedience to his Father was no diminution of his Love to you; and 'tis true, in this Em∣bassy he acted in a way of inferiority to his Father, but 'twas his pity to you which made him willing to put himself into such a state of subjection and inferiority: for that did not proceed from his Nature (before he had assumed yours), but meerly from his digna∣tion and gracious condescention; and now after all this will you not love him? how can you do otherwise than love him? Suppose you had heard him (as soon as ever God had signified his plea∣sure to him, and said, Son! the fulness of time is come, I must send thee down to earth to redeem man), saying, Father I am ready, here I am, send me whithersoever and about whatsoever thou pleasest; to promote thy Glory and the good of Souls I am willing to go where-ever thou'lt have me; yea, Ple stick at nothing which thou shalt judge ne∣cessary for the preventing of the Sinners everlasting ruine: Send me to be made Flesh, I submit; to lie in a Manger, I submit; to die upon a Cross, I submit; lay what Commands upon me thou pleasest, to fur∣ther the Salvation of Souls, they shall all be obey'd: Suppose (I say) you had heard Christ uttering such Words to his Father, doubtless it would have wrought very much upon you, your Hearts would have been all in flames of Love to him. O wretched Creatures! we know all this was spoken and done too by our Lord Jesus, and yet how cold, how weak is our Love to him!

* 1.684. It calls upon you to imitate Christ in his carriage with respect o his being sent. Thus, never go till you be sent, then go readily: both of these were admirably done by our Lord Jesus. He went not till he was sent, before he would move one step he would have his Father's Mission and Commission; a great Mind he had to be at Redeeming Work, his Heart was exceedingly set upon it, yet he would stay till he was sent, called, authoriz'd thereunto by his Fa∣ther. But as soon as he was so called, how readily and cheerfully did he engage!* 1.69 Lo T come to do thy Will, O God. Now in this his deportment he hath set us an excellent copy to write after; teach∣ing us, alwayes humbly to wait for a Call from God, and when it comes (let it be what it will) faithfully to comply with it. What∣ever rank or station God hath set you in, see that you therein* 1.70 a∣bide; and that you meddle with no Work, Employment, Office, Ʋnder∣taking, further than as you are called thereunto. This is a Duty in special incumbent upon Publick Officers, Magistrates and Mini∣sters; as also, upon Christians in a private capacity with respect to publick Offices: none must presume to invade an Office or to intrude themselves into it where they are not sent by God; O that's an act of high presumption, and usually attended with sad and fatal Con∣sequences (as several Instances show). Concerning the Office and Work of the Ministry the Apostle is very smart,* 1.71 How shall they preach except they be sent? the Interrogation carries a vehement ne∣gation it it, (viz.) without a Call and Mission from God none ought, none can (that is, lawfully, warrantably, you may put in too* 1.72 successfully) preach the Gospel. But now though in things of this Nature a Divine Call be eminently requisite, yet 'tis not to be limited to them; whoever you be, whatever work or service you en∣gage in, you must look to your Call and Commission from God. For you can no further expect assistance, acceptance, success in any thing you do then as you are thereunto called: when 'tis so, you may rely upon it God will assist, accept, succeed, prosper; but when 'tis otherwise, nothing can be hoped for. Our Lord being sent 'twas prophesied that the work should* 1.73 prosper in his hands; and we find that from the consideration of his sending all along he fetch'd encouragement, that his Father would be with him and would not leave him alone, (as you see Joh. 8.29. & passim). Hence therefore I would give you this advice, in every undertaking (especially when 'tis very weighty and momentous) make sure of a Call and Commission from above; to run upon any thing without this, you will find to be not only uncomfortable but very dangerous.

And in order to the finding out of this Call pro hic & nunc, there must first be the serious studying of the Word, and then the prudent weighing and considering of Providences (so far as they comply with the Word); for Providences. (so bounded) may sometimes in such and such particular Cases give much light concerning the Will and Call of God: (but I must not engage in this Point).

But then I add (which is the Second Branch of this Exhortati∣on), When once you are clear in your Call, stick at nothing; if God bids you go, be sure you go (let the errand be what it will). Sup∣pose the Work be difficult, dangerous, contrary to the interest of the Flesh, &c. 'tis no matter for that, if God commands you must o∣bey, if God sends you must run: no dangers, difficulties, dis∣couragements, sufferings, fleshly concerns are then to be regarded. Paul's example herein was excellent and most worthy of our imi∣tation; Gal. 1.15, 16. When it pleased God, who separated me from my mothers womb, and called me by his grace, to reveal his Son in me, that I might preach him among the Heathen; immediatly I conferred not with Flesh and Blood: No question but Flesh and Blood were very apt to suggest many things, to make this blessed Man to balk the Call and Work of God; I but (sayes he) I would not con∣fer with them, so as to hearken to their suggestions, so as to fetch my guidance and direction from them; no, these he laid aside that he might wholly steer his course by God's Will: O let the Service be what it will, be it the preaching of the Gospel amongst Heathens, there must be no consulting with Carnal Reason or Carnal Interest against a Divine Call and Command. But I am upon a far higher Example, the example of Christ himself: never was any sent upon such Work as His was, that was hard work indeed, abasing work indeed, painful work indeed, never was any to be compared with it; and yet upon his Father's Call with what readiness did he set upon it! And this is that very thing wherein the Apostle would have us to conform to Christ, Phil, 2.5. Let this mind be in you which was also in Christ Jesus; what mind doth he mean? why this, upon all occasions in ready compliance with the Will and Call of God, to be willing to be emptied and abased, to be, to do, to suffer any thing. 'Tis a great Evil for any (upon carnal and selfish Grounds) to shift-off and withstand a Call from God; therefore the Lord took it very ill from Moses, that he was so backward to go upon his sending and would so fain have put it off: Exod. 4.13. Send I pray thee by the hand of him whom thou wilt send: but it follows (vers. 14.) The anger of the Lord was kindled against Moses.

Jonah's disobedience in this cost him dear; God sent him to Nivi∣veh but thither he would not go, wherefore God sent him to the bottom of the Sea and thither he shall go; O let all dread the like disobedience! Pray be alwayes willing to observe and obey God's Call, balk not any service which he puts you upon: stir not a step till he sends, be sure you run when he sends; 'tis the wisdom of a Christian not to stir a foot till he be sent, 'tis the zeal of a Christian to run when he is sent. 'Tis a blessed thing when we can so carry it, as neither to be over forward in running before we are sent (for which, though possibly in a Sense somewhat different from that which I am upon, God so much complain'd of the false Prophets, Jerem. 14.14. Chap. 23.21.) nor over backward in demurring and hanging off after we are sent. When God asked the Prophet,* 1.74 Whom shall I send, and who will go for us? see how presently he answered, Here am I, send me: O that there was such a readiness in all of us to comply with God's Call! believe it, no errand is (or can be) bad which he sends about.

* 1.755. A word of Cautionary advice will here be very necessary, 'tis this, Take heed that you do not rest or take up with the external sending of Christ. When the everlasting concerns of your Souls are upon your thoughts, and you are casting with your selves what may be necessary to bring you to Heaven, take heed of look∣ing no farther than meerly a Christ sent. True, this is the great thing which Faith builds upon, the proper and sole foundation of all its relyance and confidence; for that which it doth ultimately eye in the hope of pardon, justification, eternal life, is meerly a Christ sent by God; but yet as to the qualification and actual intitling of the Person to the things believed and hoped for, so there must be something more than the bare external sending of Christ. Every one knows there is a* 1.76 twofold sending of him, the one External and Visible, the other Internal and Invisible: the First was Christ's sending to be Man, (that's past and over, and was to be but once); the Second is Christ's sending into Man, (that yet con∣tinues and is reiterated from time to time). Now these two though they are of a diffe∣rent nature must not be parted; he that would regularly hope for Salvation by Christ must have the latter as well as the former sending; for 'tis most certain that a Christ without if it be not also a Christ within,

will never save. A Christ in our Flesh must be accompanied with a Christ in our Hearts, there must be not only a Christ sent to us but also a Christ sent into us, or else he will not profit us. The whole business of Merit lies upon the Christ without (as he took our Nature and therein fulfilled the Law); but the fitting or quali∣fying of persons to have a share in the blessings merited, that lies in the Christ within as he is received into the heart: In a word, the im∣petration is by Christ without, but the application is by Christ with∣in. Now therfore (I say) you must nor rest in the One unless you find the Other too: there are very dangerous mistakes abroad in the world about this. Some are all for a Christ within making no∣thing of a Christ without, (a most pernicious Opinion and destructive of all Christianity): Others again are all for a Christ without, con∣tenting themselves with this that he was sent into the world to save Sinners, and this to them is enough for future happiness, they look no farther. But now whoever would be wise to Salvation must take in both; so as to adore, believe in, rest upon a Christ as externally sent, and yet so as to make sure of a Christ in* 1.77 himself (through the gracious operations of the Spirit). Paul here in this Verse speaks of the External Sending, in the 10 Verse he speaks of the Internal Sending [And if Christ be in you &c]; all that live under the Gospel know the former, but few know the lat∣ter. O how is it with you? Christ was sent to you but is he in you? he was formed in the Virgins womh but is he formed in your hearts (as the expression is Gal. 4.19.)? he came from heaven in a corporeal manner for you, but did he ever in a spiritual manner come into you? you have the external mission but have you also the mystical Ʋnion? hath the Father who sent his own Son in your Flesh, sent also his own Spirit into your hearts? (which is the great Pro∣mise of the New Testament as the former was the great Promise of the Old; see Joh. 14.26. Joh. 15.26. Joh. 16.7.). 'Pray search diligently into these things, for be assured that a Christ as only sent in the likeness of sinful flesh, if He and his Spirit be not also re∣ceived within, I say a Christ (so stated) will never make you happy.

* 1.786. Did God thus send Christ? it calls aloud to you all to believe in him. Hath the Father chosen him, set him apart, every way fitted him to be a Redeemer, sent him into the world for that end? and after all this, will you not receive, embrace, fly to, and venture your selves, your All upon him? O what an Argument is this to draw Sinners to an hearty closure with Christ! what will engage Souls to believe on him if this will not! Christ (as sent) is the

Object, the Ground, and also the great Encouragement of Faith: Sinners! you may very safely believe on him, for he's no Impostor or Deceiver but that very person whom God sent to be the Saviour of the world. And 'tis not only so (that you may safely believe on him), but 'tis your great duty to believe on him; for he (who sent him) layes this as his grand Command upon you so to do: 1 Joh. 3.23. And this is [his Commandment] that we should be∣lieve on the name of his Son Jesus Christ. Joh. 6.29. This is the work of God (that great Work which he injoyns) that ye believe on him whom he hath sent. 'Tis observable how high Christ speaks of the knowledge of himself under this notion (as he was sent of God); Joh. 17.3. This is life eternal, that they might know thee the only true God, and Jesus Christ [whom thou hast sent]: As also how desirous he was that the World might know and believe that he was thus sent of God; Joh. 17.21, 23. That they all may be one, as thou Father art in me, and I in thee, that they all may be one in us, [that the world may believe that thou hast sent me]: I in them, and thou in me, that they may be made perfect in one, and [that the world may know that thou hast sent me]. Now what was it that Christ propounded to himself in all this? certainly he had more in his eye than the bare notional knowledge of, or naked assent to this great Truth, that he was the Person sent of God. Yes, his de∣sire reach'd to a practical and fiducial knowledge of it, to such a knowledge as might be attended with true and saving Faith. So that 'tis not enough for you to know and believe (in a common and general way) that Christ was indeed sent of God, (which will only make you differ from Jews and Heathens); but you must so know and so believe it as to receive, accept, close with, rest upon him in a saving manner, (which will make you differ from all outside and formal Christians).

Further let it be considered, what was God's great design in the sending of Christ? 'twas this, that Sinners believing in him might live: So the Gospel tells you over and over;* 1.79 God so loved the world, that he gave (or sent) his only begotten Son, that who∣soever believeth in him, should not perish, but have everlasting life: For God sent not his Son into the world to condemn the world, but that the world through him might be saved: is not here a strong engagement as well as an high encouragement to believe? And it being God's act to send his Son, he looks upon Him∣self as highly concerned according as men carry it towards him; therefore saith Christ* 1.80 He that receiveth me, receiveth him

that sent me:* 1.81 He that despiseth me, despiseth him that sent me. And especially this holds true in the matter of believing or not believing: O do you close with Christ and receive him upon the Gospel-offer? not only He himself, but his Father also is highly pleased here∣with and takes it very kindly at your hands: I (sayes God) here are Souls that do not throw away or tread upon that costly re∣medy which I provided for them, who give me the glory of my Wisdom and Mercy, who would not have my great designs (in the sending of my Son) to be frustrated, who duly entertain the Mes∣senger whom I sent to transact the great affairs of my Glory and their Good, who answer my expectations in my highest Love &c. I say, this pleases God exceedingly. But (on the other hand) do you reject Christ, make little of him, stand it out against him, re∣fuse to believe? how heinously doth God resent such carriage! this he looks upon as an high despising and undervaluing of his Mercy, a desperate striking at his Glory (which is very dear to him), a very unworthy requital of his Love, a dangerous attempt to make all his Grace to be to no purpose; and must not all this highly pro∣voke him? Suppose some Great Person, hearing of the sad condi∣tion of some poor Captives, should out of meer compassion to them send from a far Country his own and only Son to redeem them; and this Son should in Person come to them, and treat with them about their redemption, he offering to pay down their ransom, to free them from all their misery; provided, they will but trust on him and be subject to him: If now these Captives should slight all this and choose still to continue in their chains, rather than upon these terms to accept of deliverance; would not this folly and obstinacy greatly incense both Father and Son? Or suppose again, some offended Prince (against whom the Treason had been committed) should send his Son to the Traytor with a Pardon in his hand; and he should take no notice of this Son or Pardon (brought by him), but reject and slight both; what could be expected to follow upon this but the greatest indignation? Now is not this the very case of Ʋn∣believers? nay, is not theirs much worse in respect of the Person sending, the Person sent, the Benefits offered, the Conditions re∣quired? and therefore must not they incur an higher displeasure and make themselves obnoxious to a worser severity? Sinners! shall not these things be thought of? will nothing prevail upon you to believe? Was Christ sent and did he come to you and will not you come to him? will you not yet understand that it is He only who must save you? (to allude to that Act. 7.25. He supposed his bre∣thren

would have understood, how that God by his hand would deliver them, but they understood not); do you look for another Son or a∣nother Saviour to be sent? indeed hath God such another Son to send? or was not the once sending of this Son enough? hath not God in Christ given you his last Way and Method for Salvation, so that there is no Other to be expected after that? And was he only sent? did he not do all for which he was sent, and so returned back again to his Father? is there any thing further to be done but only that you will repent and believe? Methinks these Considerations should work upon you, & yet I'm sure they will not, unless the Lord persuade your hearts to believe and he himself be pleased to work Faith in you. We may speak much to convince you of your Du∣ty, but when we have said all 'tis God who must both incline and inable you to believe, who must over-powre against unwillingness and strengthen against weakness. Faith is his Gift (Eph. 2.8.), he who gives the Christ to be believed on, must give the Grace to believe with; he who sent Christ to you must draw you to Christ;* 1.82 No man can (or will) come to me, except the Father which hath sent me, draw him. So much for the Duties proper to be urged upon God's sending of Christ, (in which you have the First Ʋse).

* 1.83Secondly, It affords abundant matter of Comfort to all sincere Chri∣stians. The Truth which I have been upon (Christ sent by God), may be useful not only as a powerful incentive to Duty but also as a firm foundation of inward Comfort. O believers! set your Faith, Hope, Joy as high as ever you can, this Sending of Christ will bear you out in it: you cannot (God having done this) over∣believe or over-rejoyce. I'le shew you what there is wrapped up in a Christ sent; and for the better raising of your Comfort. I'le in∣stance in Particulars, (for 'tis with Gospel-Truths as 'tis with your perfumed things, which so long as they are wrapp'd up do but weakly affect the Sense; but when they are taken out, opened and parted, then they do more strongly send forth their fragrant odours).

1. Did God send Christ? surely then great was his good Will towards you. For had it not been so, would he ever have done such a great thing for you as this? therefore that heavenly Quire of Angels singing in consort upon the Birth of Christ made this a part of their Spiritual Song,* 1.84 Glory to God in the Highest, and on Earth peace, [good will] towards men; (I follow our reading of the latter Clause, though I know it might be (and is) otherwise ren∣dred): why did they say good will towards men? O because now

in the Sending and Incarnation of Christ God had given out the highest demonstration that was possible of his good Will towards them. Had there been any thing but that in his Heart, and had there not been an abundance of that in his Heart, he would never have sent and so sent his own Son.

2. Did God send Christ? surely then he is in good earnest, real, hearty in the matters of Salvation. After such a thing as this Saints have not the least reason to be jealous of God, or to questi∣on the reality of his Call, offers, invitations, intentions, promises, declarations concerning their happiness. What higher assurance could God give of his heartiness and reality in these, than this? if he once send his Son there's no room left for suspicion or doubt∣ing. This assures us that God is real in his Promises and will be faithful to his Promises, for by it they are all at once ratified and confirmed. If God make good the grand Promise of Sending his Son, what other promise will he not make good? a Christ sent is the Seal of all the Promises; (See Isa. 7.14.)

3. Did God send Christ? then you need not fear but that the work of Redemption is compleated. When such a Person sends, and such a Person is sent, the Thing shall be done effectually and through∣ly; be it never so high, so hard, if Christ undertake it hee'l ac∣complish it. Had a Creature indeed been sent, there might have been some ground of fear that he would not have been able to have gone throught such a work; but when Christ is pitch'd upon, all ground of fear is removed; to be sure he can and will finish what he engages in. And 'tis evident that he perfected what he came about, from the Father's re-admitting him into Heaven; had there been any thing left undone by him would the Father have given him such a reception as he did? Believers! do not fear, all is* 1.85 finished, Christ gave not over till he brought it* 1.86 to that. You do your work by halfes, very weakly and imperfectly, but Christ did his compleatly; yea, though the Law it self (through your flesh) was weak, yet Christ (in your flesh) was strong; he did that throughly which the Law was altogether unable to do.

4. Did God send Christ? know to your Comfort he hath not yet done. As to his own Satisfaction he hath no more to do, but as to Your Glory and Happiness he will yet do more. He sent Christ once into the Flesh and he will send him again in the Flesh, (not to suffer and die again, no, Christ† 1.87 being dead dies no more, there's now no further need of any suffering and dying; but) to appear* 1.88 like Him∣self in Glory and then to take you up into Glory. Once already

he came down from Heaven to Earth, from thence hee'l come a∣gain, for what end? why, to carry you up from Earth to Heaven. Heb. 9.28. Christ was once offered to bear the sins of many (that's past), and unto them that look for him, shall he appear the second time without sin unto Salvation, (this is yet to come; O long for it, and rejoyce in it!) His First-Sending was to make the Purchase, his Second shall be to put you into Possession; which shall be done as certainly as the former is done, and then there will be nothing further to be done.

5. Wherefore did God send Christ? for most gracious ends and purposes: 1 Tim. 1.15.—Christ Jesus came into the World to save Sinners &c. 1 Joh. 4.9, 10. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him: herein is Love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins: Joh. 3.17. For God sent not his Son into the world to condemn the world, but that the world through him might be saved. Now were these God's Ends and shall they not be accomplished? may not Faith fetch strong encouragement from these? for in or∣der to the strengthning of Faith we are to look to God's Works and their great Ends, as well as to his Word and Promise.

6. Did God send Christ? set this against All. Against the weak∣ness of the Law: that which the Law could not do, Christ did; that which was too hard for it, was not too hard for him; the Text tells you he was sent on purpose to make up what was defective in the Law. Set it also against the guilt of Sin: upon Christ's Sending presently you read of the condemning of sin; God sent his own Son &c. and for sin condemned sin in the flesh. Sin was to be destroy'd and the Wise God took a fit course, imploy'd a fit messenger for that end, (as the Scape-Goat with the Sin of the people was to be sent away by the hand of a fit man into the Wilderness, Lev. 16.21.) Several Other things might be instanced in; whatever it is which troubles the dejected Christian let him therein study a God sending, a Son sent, and there he may find very proper and considerable satis∣faction in every Case.

7. God sent Christ, for whom? for you who see your lost and un∣done condition. Matth. 15.24. I am not sent but unto the lost Sheep of the house of Israel, (so his Commission was straitned at first, but afterwards it was enlarged to the lost sheep of the Gentiles also): Luke 19.10. The Son of man is come to seek and to save that which was lost: Matt. 9.13. I am not come to call the righteous, but sinners

to repentance. Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save Sinners, of whom I am chief.

8. He that sent Christ was also pleased to lay a special Trust and Charge upon him, to secure all the Elect and to look to it that not One of those should perish. Here's a Truth which is like the full Honey∣comb, you cannot touch it but Honey and sweetness drops from it: And I the rather here take notice of it, because I find our Saviour himself when he is speaking of his Sending to make mention of it, or when he mentions it to take in also his sending: as Joh. 6.39, 40. This is [the Father's Will [which hath sent me], that of all which he hath given me I should lose nothing; but should raise it up again at the last day: And this is [the Will of him [that sent me], that every one which seeth the Son and believeth on him, may have everlasting life, and I will raise him up at the last day. O when the Father sent Christ he made this known to him as his Will and Pleasure, that he should take special care of all his Elect, and see that not one of them should be lost: And this Christ submitted to (as a part of his Surety-ship), and ever since he hath with all faithfulness observed this his Father's Will, and made good his Trust in the securing of every sincere Christian. And (for your Comfort) know, that this Trust doth as much lie upon Christ's hands now as ever it did; that even as to your individual Persons (if you be true Believers) it is the Father's Will to Christ, that he should not lose one of you or let one of you perish. A child of God perish? O by no means! that neither Father nor Son will permit: Rather than that should befal any of the Elect, God would send his Son again to do and suffer all over again (if such a thing was to be imagined). Here then (Believers) is matter of strong Consolation for you, (viz.) as to your Spiritual and E∣ternal State you are safe; Christ is under a special obligation to se∣cure you: For the Father did not only send him in order to the bringing of you into a good estate, but he did also then entrust him with the keeping of you in that estate when he should have brought you into it; and what can be spoken higher for your support and comfort? But I must leave these things with you! O that you would often think of them (especially in Soul-distresses), and be ever drawing from them till your Hearts be even brim-full of Heavenly Consolation.

A Third Ʋse offers it self, which might be as useful in order to Information as the two Former were in order to Exhortation and

Consolation. Something hath been spoke for the opening of the Nature and Grounds of Christ's being sent, but as to the determina∣tion or close application of that to his Person (wherein we have to do with Jews and Infidels), little hath been spoken (I mean in that way and method which is proper to those Opposers of Christ and Christianity). Here therefore I should lay down and make good these two Propositions:

• 1. That that Jesus in whom we Christians believe, even He who was born of the Virgin Mary, suffered under Pontius Pilate, was cru∣cified, dead, and buried, and rose again, &c. I say, this Jesus was the very Person whom God sent; and consequently that he was the Shiloh or Messias prophesied of.
• 2. That this Jesus was so sent by God (to be the true and only Messiah), as that besides and after him no other Person is to be ex∣pected in that nature or quality to be sent by God.

Now though these be two as weighty and as Fundamental Truths to us Christians (as Christians) as any whatsoever; and though I could not hope to reach the great Enemies of the Gospel so as to fasten any conviction upon them, yet probably I might (in the pursuing of this Argument) reach some weak Christians, so as to confirm & stablish them in the belief of these great Truths; yet I shall not at present engage in the discussing of these two Propositions. First because in so great Points 'tis better to say nothing then not to speak fully and throughly to them; which if I could (other Dis∣couragements being removed) hope to do, yet here in this place, without making the Work in hand too vast and big, to be sure I could not. Secondly because (however pertinent this Undertaking might be to some other Texts) to that which I am upon it would not be so pertinent: where the Apostles drift and design is not so much (in opposition to Jews and Infidels) to assert that Christ was the very Person sent of God, as to assign (for the Comfort of Be∣lievers) the Way and Course which God took to bring about their Salvation, when upon the terms of the Law it was impossible, (namely he sent his own Son &c). The Text therefore not tying me to it, I may wave it; I shall have work enough to go over what the proper and immediate Sense of the Contents of this Chapter will lead me to, and therefore I may well cut off what is of a more remote and forraign Consideration. So that this shall suffice for the First Observation, Christ was sent, and sent by God the Father.

Notes

• * 1.1

  The Law being weak God pitch'd upon a∣nother Course: He Sent his Son.
• * 1.2

  Deus Solus in hâc intrica∣tâ causâ pote∣rat prospicere remedium. Streso.
• * 1.3

  Isa. 63.3.
• * 1.4

  Noluit pro∣ptereà quod Lex imbecillis erat per praritatem humanae naturae, opus salutis humanae abjicere; quasi non posset per aliam, quod ista Legis via non succedebat, efficere. Musc.
• * 1.5

  Of the Reading of the words.
• * 1.6

  Dictio inter∣pretata Mit∣tens Participi∣um est &c. et propterea ad servandum & Participium & Tempus, aliqui Interpretes verterunt (& rectè) Activum in Passivum, legendo sic, Deus filio suo misso in Carne. Cajet.
• * 1.7

  Duplex est Hebraismus, unus est; óportet supplere Latine Ideò; Alter, quia Participium Mittens ponitur loco Verbi Misit. Tolet.
• * 1.8

  Their Division into Four Parts.
• * 1.9

  Mr. Perkins. on Galat. 4.4. p. 271.
• * 1.10

  Three Obser∣vations raised.
• * 1.11

  1. Obs.
• * 1.12

  2. Obs.
• * 1.13

  3. Obs.
• * 1.14

  The First handled.
• * 1.15

  of Christ's Praeecistence before his In∣nation.
• * 1.16

  Non de novo creans vel fa∣ciens, sed qua∣si praeexisten∣tem misit. A∣quin. Misit, non creavit aut condidit, sed qui secum erat ceaeternus, e∣undem ad nos 〈◊〉〈◊〉 ••egavit; non ut e••••et ubi non fuer at &c. Sed up appareret ubi in visibili modo erat. Soro. The whole body of the Socinian Authors agree in this, except Erasmus Johannis who fell in with the Arrian••. See Socinus his Disp. with him. De Filii Dei existe••••••.
• * 1.17

  Sandius in Nucleus Hi∣stor. Eccles. who p. 229. L. 1 concerning the Praeexistence of Christ thus expresses himself: Licet dogma de Praeexistentiâ Christi antesaecu∣la••i, in Symbolo dicto non contineatur &c. nihilo minus praestat tutiorem viam sequi, Christi praeexistentiam non denegando. Nam si Christus praeextitit, quanti res plena periculi Christo id nolle concedere quod ei jure comperit, & quàm mitem judicem habituri sunt qui ita sen∣tiunt? H••si Christus non fuit ante Mariam, periculo tamen vacat confessio praeexistentiae; Nam Christus non succensebit illis qui ei nimium honoris attribuerint. Nec est quod timeant se eo ipso detrabere Majestati Patris: Nam, ut taceam non esse contrarationem vel impossibile, Fi∣llum fuisse primogenitum ante òmnes creaturas; certe Majestati Patris magis convenit, quòd ••alem Filium anto saecula genuerit. De••••de nec habent, quod vereantur s•• per praeexistentiam tollere veri Christ hamanitatem, potest enim virtute Divinâ quilibet Angelus incarnari & uniri cum came in unitatem Personae, sic ut ille unitus simul dici possit & Homo & Angelus: & Plato non negavit animas praeexistentes post incarnationem fieri homines.
• * 1.18

  Vide Franzii Disput. Theo∣log. Disp. 14. The. 40. p. 436.
• * 1.19

  See Arnold. Catech. Ra∣cov. Major de Personâ Christi p. 187. &c. Hoorneb Socin. Conf. Tom. 2. de Christo cap. 1. Calovius Socin. Proflig. de Filio Dei controv. 1. But especially Placei Disput. de Argum. quibus efficitur Christum prius fuisse, quàm in utero Beatae Virginis secundum carnem conciperetur. This is fully and learnedly discoursed of by Dr. Pearson on the Creed. Art. 2. p. 213. to p. 237.
• * 1.20

  Necesse est ut qui mittitur existat prius∣quam mitta∣tur, fatente Enjedino. Ca∣lov. Socin. Proflig. p. 183.
• † 1.21

  Misit à se per virtutem Spiritus Sancti genitum, & ex matte suâ natum, & ad virilem aetatem perductum, non adhuc generandum & oriturum, quod dictu ipso absonum est & Scripturae planè dissonum. Slichting.
• * 1.22

  Of Christ's Personality.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epiphan. adv. Haeres. p. 740. See Gerhard. Loc. Com. tom. 1. cap. 6. p. 263. de personali Filii a Patre & S. S. distinctione.
• † 1.24

  Joh. 10.30.
• ‖ 1.25

  Una est Patris, & Filii, & Spiritus Sancti Essentia, in quâ non est aliud Pater, aliud Filius, aliud Spiritus Sanctus; quamvis Personaliter sit alius Pater, alius Filius, alius Spiritus Sanctus. Fulgent. lib. 1. de Fid. Ecce dico alium esse Patrem, & alium Filium, & alium Spiritum San∣ctum. Male accepit idiotes quisque aut perversus hoc dictum quasi diversitatem sonet, & ex di∣versitate separationem pretendat Patris & Filii & Spiritus. Ter tul. adv. Pra••eam. Of the distin∣ction of the three Divine Persons See Dr. Cheynel of the Trin-unity c. 7. p. 181 &c. et 227. to 248.
• * 1.26

  Ex his verbis apparet Divi∣narum Perso∣narum in San∣ctâ Triade Numerus & Distinctio.
• * 1.27

  Pater audi∣tur in Voce, Fi∣lius manifesta∣tur in homine, Spiritus dig∣noscitur in Co∣lumb••. August.
• * 1.28

  Lib. 2. de Trin. c. 5. Vide Lombard lib. 1. Dist. 15.
• * 1.29

  Personalitèr sumpto voca∣bulo, quia opponitur Persona mittens Person••e misfae. Grynaus. Ubi ait quòd Deus misit Fili∣um, nominationè Dei Patrem intelligit, ad quem Filius refertur. Soto.
• * 1.30

  The Sending of Christ opened.
• * 1.31

  Non eo ips•• quòd de Patre natus est, mis∣sus dicitur Fi∣lius, sed eò quod apparuit huic mundo, verbum Caro factum est. Aug. de Trin. l. 4. c. 10. Duobus modis dicitur mitti Filius, praeter illam aeternam genituram quae ineffabilis est; secundum quam etiam missus posset dici (ut videtur quibuldam), sed mcliùs ac veriùs secundum eam dicitur genitus. Lomb. Lib. 1. Dist. 15.
• * 1.32

  Gal. 4.••.
• * 1.33

  Non missus est mutando lo∣cum quia in m••ndo ••rat. Quapropter Pater invisibilis unà cum Filio secum invisibili, eundem Filium visi∣••ilem faciendo, misisfe eum ••ictus est &c. August. de Trinit. lib. 2. cap. 5.
• * 1.34

  Joh. 16.28.
• * 1.35

  Mat. 28. ult.
• † 1.36

  A quibus Homo absce∣debat, Deus non recedebat. Aug. Tract. 78. in Joh. Et abiit & hic est, & rediit & nos non dèseruit. Idem Tract. 50. in Joh.
• ‖ 1.37

  Joh. 3.13.
• * 1.38

  Missio Di∣vinae Personae convenire potest, secundum quod importat ex unâ parte processionem originis à mittente, & se∣cundum quod importat ex aliâ parte novum modum existendi in alio. Sicut Filius dicitur esse missus à Patre in mundum, secundum quod incepit in mundo esse per carnem assumptam, & ta∣men ante in mundo erat, ut dicitur Joh. 1. Aquin. 1. part. Qu. 43. Art. 1. in corp. Art. Et in Resp. ad 2. Illud quod sic mittitur ut incipiat esse ubi prius nullo modo erat, suâ missione lo∣calitèr movetur. Sed hoc non accidit in missione Divinae Personae, quia Persona divina missa, sicut non incipit esse ubi prius non suerat, ita nec desinit esse ubi suerat.
• * 1.39

  1 Pet. 1.20.
• * 1.40

  Heb. 10.5.
• * 1.41

  Heb. 10.7.
• * 1.42

  Joh. 10.18.
• * 1.43

  Phil. 2.8.
• * 1.44

  Vocula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non omni∣modam pari∣tatem, sed ali∣quam conve∣nientiam indi∣cat. Nam & ab alio, & a∣lio modo, & alio fine Chri∣stus missus est quam Aposto∣li••. Bisterf. contra Crelli∣um Lib. 1. Sec. 2; cap. 31.
• * 1.45

  How is Christs being sent con∣sistent with his equality to his Father.
• * 1.46

  See Mr. Per∣kins on Cal 4.4. p. 271.
• * 1.47

  Joh. 10.36.
• † 1.48

  Joh. 17.19.
• * 1.49

  Rom. 8.32.
• ‖ 1.50

  Gal. 2.20.
• * 1.51

  Fortè aliquis rogat, ut dica∣mus etiam à seipso missum esse Filium, quia & Mariae conceptus & partus opera∣tio Trinitatis est. Sed inquit aliquis, quo∣modo Pater e∣um misit, si ipse se misit? Cui respondeo quaerens ut di∣cat, quomodo eum Pater Sanctificavit, si ipse se Sanctificavit? utrum{que} enim Dominus dicit &c. Item quaeio quomodo Pater eum tradidit, si ipse se tradidit? utrum{que} enim legitur. Credo respondebit, si probè sapit, quia una v••luntas est Patris & Filii, & inseparabilis operatio. Aug. de Trin. lib. 2. cap. 5.
• * 1.52

  Phil. 2.6.
• * 1.53

  Vers. 7, 8.
• * 1.54

  Joh. 14.28. See this Text fully opened in Estwicke a∣gainst Biddle. p. 121. &c. vid. etiam Epiph adver. Haeres. Lib. 2. Tom. 2. p. 775 &c. Lo∣quatur Filius Hominis, Pa∣ter major me est; loquatur Filius Dei, E∣go & Pater unum sumus. Aug. de Temp. Serm. 6.
• * 1.55

  Non ideò arbitrandum est, minorem esse Filium quia missus est a Patre, nec ideò minorem Spiritum Sanctum quia & Pater eum misit, & Filius. Sive enim propter visibilem Creaturam, sive potius propter principii authoritatem vel commendationem, non propter inequalitatem vel imparilitatem & dissimilitudinem substantiae, in Scripturis haec posita intelliguntur. Non ergo ideò dicitur Pater misisse Filium, vel Spiritum Sanctum, quia ille esset major, & illi minores; sed maximè propter authoritatem principii commendandam, & quia in visibili creaturâ non sicut ille apparuit. Aug. de Trin. Lib. 4. Cap. 21. Missio importet minorationem in eo qui mittitur, secundum quod importat processionem à prin∣cipio mittente, aut secundum imperium aut secundum consilium, quia imperâns est major, & consilians est sapientior: Sed in divinis non importat nisi processionem originis, quae est secun∣dum equalitatem. Aquin. 1. p. Quaest. 43. Art. 1. resp. ad Primum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Naz. Orat. 2. de Filio p. 582.
• * 1.56

  Reasons why God sent Christ.
• * 1.57

  Isa. 30.18.
• * 1.58

  Eos ita{que} qui dicunt, itane defuit Deo modus alius quo liberaret homines à miseriâ mortalitatis hujus, ut unigenitum Filium &c. parum est sic refellere, ut istum modum, quo nos per Mediatorem Dei & Hominum hominem Jesum Christum Deus liberare dignatur, asseramus bonum & divinae congruum dignitati: verum etiam ut oftendamus non alium modum possibilem Deo defuisse, cujus potestati aequalitèr cuncta sub∣jacent, sed sanandae nostrae miseriae convenientiorem alium non fuisse. Aug. de Trin. lib. 13. cap. 10.
• * 1.59

  Christ's Fit∣ness for the Work of Re∣demption set forth.
• * 1.60

  Acts 15.18.
• * 1.61

  Use 1. God to be ad∣mired for his sending of Christ.
• * 1.62

  The Love of God the Fa∣ther to be ad∣mired.
• * 1.63

  Joh. 5.23.
• * 1.64

  Luke 19.10.
• * 1.65

  1 Tim. 1.15.
• * 1.66

  1 Joh. 4.16.
• * 1.67

  Christ to be lo∣ved for his rea∣dy submission to his Father in sending him.
• * 1.68

  Christ a Pat∣tern herein for imitation.
• * 1.69

  Heb. 10.7.
• * 1.70

  1 Cor. 7.17.20, 24.
• * 1.71

  Rom. 10.13.
• * 1.72

  Deus non fortunat labo∣res corum qui non simt voca∣ti, & quamvis Salutaria quae∣dam afferant, tamen non aedi∣ficant. Luther.
• * 1.73

  Isa. 53.10.
• * 1.74

  Isa. 6.8.
• * 1.75

  The bure Ex∣ternal sending of Ch••ist not to be rested in.
• * 1.76

  Ecce distincti sunt duo modi missionis Filii, & secundum alterum semel tantum missus est Dei Filius, secundum alterum saepe missus est, & mittitur quotidie. Nam secundum alterum missus est ut sit Homo, & semel tantum factum est; secundum alterum verò mittitur ut sit cum Homine, quomodo quotidiè mittitur ad Sanctos, & missus est etiam ante incarnationem, & ad omnes Sanctos qui ante fuerunt, & eti∣am ad Angelos. Unde Aug. de Filio &c. Lomb. L. 1. D. 13.
• * 1.77

  Col. 1.27.
• * 1.78

  Men exhorted to believe in him whom God sent.
• * 1.79

  Joh. 3.16, 17▪
• * 1.80

  Math. 10.40.
• * 1.81

  Luk. 10.16.
• * 1.82

  Joh. 6.44.
• * 1.83

  Use 2. Comfort to Be∣lievers from God's sending Christ.
• * 1.84

  Luke 2.14.
• * 1.85

  Joh. 17.4.
• * 1.86

  Joh. 19.30.
• † 1.87

  Rom. 6.9.
• * 1.88

  &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Athan. de Incar. Verbi. p. 110.