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.

—&c. In the likeness of sinful Flesh.

CHAP. XII. Of Christ's Incarnation and abase∣ment in Flesh.

A Fourth General in the Words handled. Why the Apostle is so express in the further adding of these Words to the former? Five things laid down for the explication of them. Flesh not taken here in the same sense with Flesh in what went before. A double Synecdoche in the word Flesh. Christ did not bring Flesh from Heaven with him but assum'd it here on Earth. His sending in Flesh was not his taking a meer humane shape &c. Likeness to be joyn'd not with Flesh but with sinful Flesh.

Two Propositions rais'd from the Words: Of the First, that Christ was sent in Flesh. What his sending in Flesh imports: this opened more strictly and more large∣ly. Of Marcion (and Others) who denied the verity of Christ's Incarnation and Body: That proved as to both: as also the verity of his whole Manhood. Of his having a true Soul. Of his submitting to the common adjuncts and infirmities of Flesh. How the Humane Nature in Christ and in us differ. His Incarnation not impossible, not incredible. The Reasons of it:

• (1.) That the Old-Testament Prophecies, Promises, Types, might thereby receive their accomplishment.
• (2.) That Christ might be qualified for his Office (as Mediator) and the work of Redemption:
• (3.) Because it was the fittest and the best way in order to the redeeming of man.

Seven Propositions laid down for the due stating and opening of Christ's Incarnation: As

• (1.) That Christ (who be∣fore was the eternal Son of God and had a praevious existence) was made Flesh: (this made good against the SOCINIANS).
• (2.) That the Second Per∣son only was incarnate.
• (3.) That this was not done till the fulness of time.
• (4.) That 'twas not the di∣vine Essence absolutely considered which assumed Flesh, but that Essence considered as subsisting in the Second Person.
• (5.) That the Nature assuming was the Di∣vine Nature.
• (6.) That the Humane Nature was so assum'd as to subsist in the Divine, and that both of these Natures make but one Person: (where the Hypostati∣cal Union is opened and prov'd).
• (7.) 'Tis probable that if Adam had not fallen Christ had not been sent in the Flesh.

Of the Second Proposition, That Christ was sent in the likeness, yet but in the likeness of sinful Flesh. Of the Sanctity of Christ's Humane Nature: The Grounds thereof. Use 1. To inform

• (1.) Of the excellency of the Gospel and of the Christian Religion: As also
• (2.) Of the excellency of Christ's Flesh or Manhood.

Use 2. Wherein several Duty's are urged upon Christi∣ans: as namely

• (1.) To give a full and firm assent to the Truth of Christ's Incarnation, and also firmly to adhere to Christ as having assumed our Flesh; (where something is spoken against those who make little of a Christ in Flesh but are all for a Christ within).
• (2.) To be much in the study and contemplation of Christ in∣carnate.
• (3.) To adore the Mystery it self and also

• the Father and the Son in the Mystery.
• (4.) To endea∣vour after the powerful influence of it upon Heart and Life: So as
  • 1. To be humble.
  • 2. Not to give way to Sin.
  • 3. Especially not to those sins which do more di∣rectly disparage and debase the Humane Nature.
  • 4. To love God and Christ.
  • 5. To be willing to do, to suffer, to be abased for Christ.
  • 6. To labour after a participation of the Divine Nature.
  • 7. To be highly thankful, both for the Thing it self and also for the re∣velation of it.

Use 3. Of Comfort. As

• (1.) Christ in Flesh must needs be un effectual way for promoting God's Glory and the Sinners Good.
• (2.) In this God hath given out a very high demonstration of his Love.
• (3.) By this all the Promises are seal'd, and all the great things of Faith and Hope made sure and credible: Particularly
  • 1. The Mystical Union.
  • 2. Communi∣on with God, Christ's special presence, the inhabita∣tion of the Spirit.
  • 3. The Communications of Grace from God.
  • 4. Our Sonship to God.
  • 5. The Resur∣rection of our Bodies.
  • 6. The Future Glory.
• (4.) God is now knowable and accessible.
• (5.) The Humane Nature highly dignify'd and advanc'd.
• (6.) Christ upon this is the more compassionate.
• (7.) There are few troubles of Conscience wherein this may not afford mat∣ter of ease and relief.

THis branch of the Words contains a Fourth Head in it (which comes next to be opened): Our Apostle having spoken of God's sending his own Son, he goes on to shew in what manner he sent him; and (as to that) he saith God sent him in the likeness of sinful flesh. Here's nothing in the Text but Wonders, but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the great things of God! the further we go the deeper the Waters are, and still new matter offers it self to heighten our admiration: 'twas wonderful that God should send such a Son, but that he should send such a Son in such a manner, in Flesh, yea, in the likeness of sinful Flesh, this is yet

more wonderful. O Christian! stay alittle, pause upon these Words, get thy thoughts up, thy heart elevated in the contemplation of what is here set before thee, and then read one.

In my entrance upon them it may be enquired, why the Apostle is so particular and so express in this matter? had it not been enough for him to have said God sent his own Son and so to have broke off, but he must also add that God sent him in the like∣ness &c? To which I answer, there was great reason for this amplification, for the Apostle being here treating of such great mysteries, of such high and glorious disco∣veries of the Wisdom, Grace, Love of God towards lost Sinners, he thought in these he could not be too full or too express; and he being to set down in a little room the whole model and platform of mans Salvation, the good Spirit of God di∣rected him to put in enough, both for the setting forth of God's ad∣mirable Love, Mercy &c. and also for the encouragement of the Be∣lievers Faith (with respect to the certainty, compleatness, and fulness of his Salvation). Now Christ's incarnation and abasement in Man's Nature being so pertinent and proper and so necessary as to both of these ends, therefore our Apostle will not pass that over without a particular mentioning of it. And elsewhere you find him when he had spoken of Christ's mission presently to subjoyn Christ's incarnation also; as Gal. 4.4. When the fulness of time was come, God sent his Son, made of a woman &c. 'Twas not only God's sending of Christ but his so sending of him (viz.) in Flesh, yea, in the likeness of sinful Flesh, which puts such an emphasis and accent upon his own Grace, and which doth give such full assurance to poor Creatures that they shall be effectually redeem'd and sav'd. Upon these Considerations therefore (besides the admirableness of the thing in it self) Paul (when he is upon such an Argument) might very well superadde this to what preceded; and he's not satisfied with the once mentioning of it in the general, but he repeats it and more particularly shows what use God made of Christ's Flesh, or what good did by that redound to us, for sin he condemned sin in the Flesh (that is) in the flesh of Christ.

For the clearing up the true meaning of the Words, and the vin∣dicating of them from those false interpretations which some of the old Hereticks put upon them, I will lay down a Few Particu∣lars:

1. First, that Flesh (as here used concerning Christ) carry's a quite other sense in it than what it did when it was spoken of be∣fore: You had it (Vers. 1.)—Who walk not after the Flesh &c. in this Verse, what the Law could not do in that it was weak through the Flesh; (in which sense as 'tis there used it occurs in many following Verses). Now Flesh in these places is taken in a very different notion from Flesh in this; for in them 'tis taken morally and accidentally, but here (where Christ is concern'd in it) 'tis taken Physically and substantially; in them it notes Man's nature as cor∣rupted, but here the very being and substance of the Humane na∣ture, or the verity of the Humane nature it self abstracted from any such adjunct; (and so 'tis twice taken in this Verse).

2. That Flesh (in this application) is not to be understood in its more narrow and limited sense, but in its more general and comprehensive sense. Here's a double Synecdoche in the word, as it signifies

• (1.) the whole Body:
• (2.) the whole Man or the whole nature of man:

Flesh in its strict acceptation is but a part of the body and the body but a part of the Man, but so you are not here to take it; for Christ had a perfect, entire, compleat body, and every thing (as well as meer Flesh) which is proper to a body; for instance, he had blood as well as Flesh (therefore both are named Heb. 2.14. He also took part of the same (i.e. of Flesh and blood); and he had bones as well as flesh, Luke 24.39. A Spirit hath not flesh and bones as ye see me have. Further, Christ was not only clothed with Flesh as that is limited but to one part of Man, but he assumed the whole Nature of Man; he had a Soul as well as a Body (which two are the essential, constitutive parts of Man). What more common in Scripture than by Flesh to set forth Man in his whole, entire, humane Nature? (See Gen. 6.12. Psal. 65.2. Isa. 40.5. Joel 2.28. Luk. 3.6. Rom. 3.20. Joh. 17.2. 1 Cor. 1.29.): and so the word is frequently used there to represent the whole manhood of Christ, (so Joh. 1.14. 1 Tim. 3.16. Heb. 10.20. 1 Pet. 3.18. & passim). When therefore 'tis said God sent his Son in Flesh you are thus to conceive of it, that Christ did not only take Flesh but that with it he took the whole Nature of Man, that he was as truly so compleatly Man, consisting of Flesh and Spirit, Body and Soul; yea, that he assumed the entire Humane Nature with what-ever is proper to it, (two things only being ex∣cepted, of which by and by). In this extent and latitude you are here to take the word Flesh, a part being put for the whole.

3. Although it be said God sent his Son in the likeness of sinful Flesh, yet we must distinguish between the Mission & the Incarnation. They differ in their Order, Christ being first sent and then incarnate; as also in the place where each was done, for the mission was above but the incarnation was here below. This I take notice of that I may the better clear up that ambiguity which seems to be in the expression, (which some among the Antients not understanding aright, runn'd themselves upon very erroneous Opinions). For it being said that God sent his own Son in the likenss of sinful Flesh, they from hence inferr'd that Christ came from Heaven actually clothed with Flesh, that his Body was immediately created there, and that from thence he brought it down with him hither, and (to take in another of their Haeresy's) that it was of such a nature as that it only pass'd through the Virgins womb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as water through a pipe or as light through a glass. But you are not to give way to these apprehensions the true meaning of the Words being this; Christ was sent in the likeness of Flesh, not that he had it before he was on earth but it was his Father's Will (for the fulfilling of which he sent him) that he should descend and here below assume Flesh: so that though the Apostle expresses it by being sent in the likeness &c. yet his meaning is rather to or for or in order to the likeness of sinful flesh: this was not done before∣hand just at his sending but this was to be subsequent upon it in its proper time and place. And Earth was that place where this stupen∣dious mystery of a Christ incarnate did commence, there was the attiring House where he put on his mean and mourning dress; 'twas in the Virgin where his Body was so curiously and so wonderfully wrought. When he ascended he carried up his Body from Earth to Heaven, but when he descended he did not bring down his Body from Heaven to Earth; the foundation of his being incarnate was laid above (in the purpose and command of the Father, with respect to which he's said to be sent in the likeness &c.) but his actual assump∣tion of Flesh was done here below. True he saith Joh. 3.13. No man hath ascended up to heaven but he that came down from heaven, even the Son of man which is in heaven: and Joh. 6.62. What if you shall see the Son of man ascend up where he was before? but this you are to understand as spoken only upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 communication of Properties, that being here attributed to Christ in one Nature (as the Son of man) which was only proper to him in the other (as the Son of God). 'Tis also said of him that the second man is the Lord from heaven 1 Cor. 15.47; but that

you are to take not as referring to the matter and substance of his body (as if he brought that from heaven), but only as pointing to his descent from heaven and the miraculous formation of his body here on earth. And whereas Some speak (as you heard) of Christ's Body being immediately created, and but passing through the Virgin as water through a pipe, the falsity of that Opinion is very notori∣ous; for the Scripture plainly tells us that it was produc'd in ano∣ther way, that he was conceiv'd and born of the Virgin, that the production of his substance was of Hers (though in an extraordi∣nary manner); therefore 'tis said Mat. 1.18. she was found with child of the holy Ghost; and (Vers. 20.) that which is conceiv'd in her is of the Holy Ghost; and Luke 1.35. that holy thing which shall be born of thee shall be called the Son of God; and Elizabeth speaks of Christ as the fruit of her womb Luk. 1.42. and Paul sayes he was made of a woman Gal. 4.4. (not made in a woman but of a woman). From all which Texts two things are evident,

• (1.) that though the formation of Christ's Flesh was extraordinary and miracu∣lous, yet it was not immediately created (especially not in heaven):
• (2.) that the Virgin Mary had a proper causality in the production of Christ's Body, and therefore was not a meer pipe through which it did only pass.

4. This sending of Christ in the likeness &c. was not his assuming of a meer humane shape or his apparition only in the shape and form of a man, but it was the real assumption of the humane Nature con∣sisting of Soul and Body. There's a vast difference betwixt Christ's incarnation & such apparitions as those which we have instances of in the Old Testament; and that too, not only with respect to the ap∣panitions of Angels but also of Christ himself; for it might easily be proved that 'twas he who appear'd to Abraham Gen. 18.13, 14, 17. to Jacob Gen. 32.24. to Moses Exod. 3.2. (compar'd with Acts 7.30. &c. 35.). But now his incarnation was a quite other thing, for in that there was not the taking of man's shape but of man's nature, not the taking of it so as to lay it down a∣gain after a short time (as was in apparitions), but so as to keep it and continue in it for ever. The Apostle cry's out 1 Tim. 3.16. Without controversie great is the mystery of Godliness, God manifested in the Flesh &c. but had there been in that nothing more than a meer apparition of Christ in Flesh or in humane shape, the thing had not been so strange that he should make such a mystery of it, for he knew this was very common: therefore there must be more in it than so. To convince us of the truth and reality of Christ's Flesh

in opposition to all phantasms and meer apparitions, the Scripture speaks of him not only as appearing (Mal. 3.2. Who shall stand when he appeareth? 2 Tim. 1.10. But is now made manifest by the appearing of our Saviour Jesus Christ &c. Heb. 9.26. Once in the end of the world hath he appeared &c.); nor only as manifested (1 Joh. 1.2. 1 Joh. 3.5, 8. 1 Tim. 3.16.); nor only as taking Flesh (which expression to some might be more doubtful and ge∣neral, as Heb. 2.14, 16.): but to put this out of all question it says he was made flesh Joh. 1.14. (which must be more than a bare appearance or manifestation in imaginary and phantastick Flesh). 'Twas enough for Angels when God had only some particular and ordinary message to send them upon, to assume an external shape and then lay it down again; but when Christ is to be born, to con∣verse in the world a considerable time, to die, to make satisfaction in that Nature in which the offence had been committed, here must be more than a Spectrum, an apparition, here must be real Flesh. And indeed the former Old-Testament apparitions were but as so many† praeludium's of Christ's real incarnation; in all these he did but praeludere humanitati suae (as Tertullian phraseth it).

5. Therefore (as to the letter of the Words) when 'tis said Christ was sent in the likeness of sinful Flesh, this likeness is to be link'd not with Flesh but with sinful Flesh. He had true, real, very Flesh but he had only in appearance and likeness sinful Flesh; he had not a putative, imaginary body, but as to sin though there was something like to that in his outward state and condition yet 'twas but like to it, there was no such thing in truth and reality inhering in that Nature which he assumed. This is that plain, genuine in∣terpretation of the Words against the old Heretical pervertings of them which the Orthodox (Antient and Modern) put upon them; the truth of which I shall endeavour to make out in what will follow: at present I need say no more about it.

These things being thus premised the whole matter will fall in∣to these two Propositions:

• 1. That Christ was sent in Flesh.
• 2. That he was sent in the likeness, yet but in the likeness of sinful Flesh. Two very weighty and important Truths! therefore I hope the opening and confirming of them will not be judged tedious or unnecessary.

I begin with the First: where I shall consider the Flesh in which Christ was sent

• (1.) in its more strict,
• (2.) in its more large notion.

More strictly, as it relates to the verity of Christ's incarnation and the reality of his body; more largely, as it relates to the verity of his whole manhood, which (as hath been already said) is made up and constituted of something more than Flesh.

But before I enter upon either of these Heads, I cannot but be∣wail (and O that I could do it with the most inward and most intense sadness of Spirit!) that unworthy, wretched usage which our blessed Lord JESUS hath all along met withal ever since he was reveal'd to the world. He hath but two Natures and how hath he been impugned, opposed, struck at in both? first Some attempted to undermine his Godhead, then Others succeeded who attempted to undermine his Manhood. 'Tis very sad to consider, that he who is both God and Man (if several men might have had their Will) should have been long before this neither God nor Man, but a very nothing. Ebion first comes upon the Stage and he denies him to be God, then come Marcion, Manes &c. and they deny him to be Man; the Arrian ungods him, and the Manichee unmans him, what will they leave us of him who is our All? How was the Primitive Church fain to dispute, argue, contend to their utmost (and all little enough) for the defence of these Na∣tures of Christ, (and God be blessed for their excellent zeal in such fundamental Articles of the Christian Faith! 'tis pity the Churches zeal should ever run in any other Channel). But Christ must be opposed some way or other, (for he is set for a sign which shall be spoken against Luk. 2.34.); the present Contests of the world are now against him chiefly with respect to his Offices, but the past Contests were against him chiefly with respect to his Na∣tures: I have (according to my poor ability) vindicated his Natural and eternal Sonship (and consequently his Godhead), I am now to vindicate the truth of his Incarnation and Man∣hood.

This the forementioned Hereticks peremptorily deny'd (as ap∣pears by the Antients who wrote against them); they asserted that Christ had no† true Flesh, 'twas only the likeness of Flesh which he appeared in, that his body was only a Phantastick, imaginary Body. And this pestilent Opinion they did (in part) ground upon the Words which we have at present before us: but as to them, by the giving of their true sense this weapon has been rescued out of the Enemies hand. And some‖ Expositors (the more to weaken the Objection of the Adversaries as grounded upon this Text) tell us, that the likeness here of sinful Flesh is the sameness of sinful Flesh; that Christ took that very Flesh which was and is sinful, (not that it was so in him but that it is so in us), that he assum'd that very Flesh which in man is defil'd by sin, (yet not as defiled but as true Flesh). As when 'tis said concerning him that he was in the form of God, in the form of a Servant, in the likeness and fashion of man (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis the same word with that in the Text), the mean∣ing is that Christ was truly God, truly a Servant, truly Man: and as 'tis said concerning Adam he begat a Son in his own like∣ness, that is, he begat a Son who was as truly a man and as truly a Sinner as himself; so Christ was sent in the likeness &c. viz. in just such Flesh or in the very self same Flesh which man hath made in himself sinful, and therefore passible and mortal. Now though I cannot deny the truth of this Exposition (as thus stated), nor that it may very well be grounded upon parallel places; yet because to some at the first hearing it may seem somewhat harsh, I rather in∣cline to that which was laid down before in the opening of the Words; 'twas the same flesh in Christ and in us in its Physical con∣sideration, but it being morally considered it was but the likeness of sinful Flesh.

But to come to that which I propounded, let us consider Flesh in its strict acceptation as it relates to the fleshly and bodily part, so I'le lay down two things about it:

1. That Christ was indeed sent in flesh, was really incarnate, and did verily take flesh upon him. And what one thing is there in the whole Gospel wherein 'tis plain and positive, if it be not so in this? Joh. 1.14. And the Word was made Flesh: 1 Tim. 3.16. Without controversie great is the mystery of Godliness, God manifested in the flesh. Heb. 2.14, 16. Forasmuch then as the children are par∣takers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil: For verily he took not on him the Nature of Angels but he took on him the seed of Abraham. Rom. 1.3. Concerning his Son Jesus Christ our Lord, who was made of the seed of David ac∣cording to the flesh: Rom. 9.5. Whose are the Fathers, and of whom as concerning the flesh Christ came, who is over all God blessed for ever, Amen: Hence he's said to be made of a woman Gal. 4.4. (many such places might be produced to prove that Christ really as∣sumed Flesh, but these may suffice).

And this Flesh (wherein Christ was sent) was organiz'd and form'd into a perfect body: the Apostle doth not only call it his Flesh but the body of his flesh: Col. 1.22. In the body of his flesh through death &c. Heb. 10.5. Wherefore when he cometh into the world he saith, Sacrifice and offering thou wouldst not, but a Body hast thou prepared me. I Pet. 1 24. Who his own self bare our sins in his own body on the tree &c. Our Saviour did not assume a confus'd indigested and unshapen mass or lump of flesh (that was not his in∣carnation), but he assumed Flesh cast into the very mould and form of our bodies, having the same several parts, members, lineaments, the same proportion which they have.

2. I adde (not as a distinct Head from the former, but only that I may more distinctly speak to it then as yet I have done,) that as Christ was indeed sent in Flesh, so the flesh in which he was sent was Flesh indeed. He saith. My flesh is meat indeed, and I say his Flesh was flesh indeed; as true, real, proper, very flesh as that is which any of us carry about with us: 'twas (as was said before) but the likeness of sinful flesh, but 'twas the reality of physical or

substantial Flesh. Christ's body was no Spectrum or Phantasm, no putative body (as if it had no being but what was in appearance and from imagination), but as real, as solid a body as ever any was; therefore the Apostle (in the fore-cited place) calls it a body of Flesh, a body to shew the organization of it, and a body of flesh to shew the reality of it, in opposition to all aerial and ima∣ginary bodies. It had all the essential properties of a true body; such as are organicalness, extension, local presence, confinement, circum∣scription, penetrability, visibility, palpability, (and the like): Luke 24.39. Behold my hands and my feet, that it is I my self, handle me and see, for a Spirit hath not flesh and bones as ye see me have: 1 Joh. 1.1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life &c. He had also those natural† af∣fections, passions, infirmities which are pro∣per to a body, as hunger Matth. 4.2. When he had fasted forty dayes and forty nights, he was afterwards an hungred: thirst Joh. 4.7. Joh. 19.28. I thirst: Sleep Matth. 8.24. Weariness Joh. 4.6. Jesus being wearied with his journey &c. He was conceived, retained so long in the Virgins womb,‖ born, circumcis'd, liv'd about thirty years on earth, convers'd all that time with men, suffered, died, was crucified, buried, rose again, ascended, sat down with his body at the right hand of God, with it will come again to judge the world. Doth not all this speak him to have a true body? could all this be done in and upon and by an imaginary body? Had it been only such, then his Conception, Nativity, Death, Resurrection, Ascension are all too but imaginary things; his Sufferings, Cruci∣fixion, but meer fancies, and what then would become of us? then all our† Faith, Hope, yea all our Religion would vanish in∣to a meer fancy also. When Satan had him in the Wilderness and was tempting of him,

he thus assaulted him Matth. 4.3. If thou be the Son of God, com∣mand that these stones be made bread: and (Vers. 6.) If thou be the Son of God cast thy self down: now what an absurd ridiculous thing had it been for Satan thus to have tempted Christ, supposing that he had only had a phantastick body? what need would there have been of food for such a body? or what hurt could such a body have received by falling from the highest pinacle? Nay further (as Tertullian argues) what evil did his Murderers do in the cruci∣fying of him if he had not a true body? for without that he could not have truly suffered, they then would have been excus'd (he suffering nothing at all by their means). The Sacrament of the Lords Supper is a symbol and representation of his body, 1 Cor. 11.24. This is my body which is broken for you &c. now what a pitiful thing would this Sacramental representation thereof be, if in it self it was not a true body? (divers such Considerations might be insisted upon if it was necessary).

So much for Christ's Flesh in its stricter notion, I come now in the Second place to consider it in its more large and extensive notion. So Christ was sent in Flesh (that is) in the verity of man's nature, he verily took upon him the whole Humane nature, became true Man, of the same make and substance with us, in all things like to us (some things excepted which do not in the least abolish or destroy the truth of his manhood). He's called the Man Christ Jesus 1 Tim. 2.5. Since by man came death by man came also the re∣surrection of the dead, 1 Cor. 15.21. He was made in the likeness of men: Phil. 2.7. He's stiled the Son of man Dan. 7.13. Joh. 3.13. the seed of the Woman Gen. 3.15. the seed of Abraham Gen. 22.18. the seed of David Rom. 1.3. the son of David Matth. 1.1. the branch of David Jer. 23.5. he's said to be of the fruit of his loins Acts 2.30.

The two essential or constitutive parts of Man are Soul and Body, where these two are there's the true man; Christ had both, therefore he was such: That he had a real body hath been already proved, I am only now to shew that he also had a real Soul. And indeed the former proves the latter, for if Christ would assume the body (which is but in a manner the bark, shell, or case of man, but the lowest and meanest part of him, but as the† covering and gar∣ment

of the Soul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Jews call it), certainly he would assume the Soul, the reasonable Soul, that being the highest and the noblest part. This is that which principally makes the Man, and hath the greatest influence into his Being and Essence; if therefore our Lord had only had an humane Body without an humane Soul, he had wanted that part which is most essential to man, and so could not have been look'd upon as true and perfect man; but 'twas far otherwise. For indeed Christ redeem'd and sav'd nothing but what he assum'd, the Redemption and Sal∣vation reach no farther than the assumption; our Soul then would have been never the better for Christ had he not taken that as well as our body, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(as Najanzene expresses it): if he will save the whole man from sin he must† assume the whole man without sin. 'Tis said of him Luk. 2.52. he increased in wisdom and stature; here's stature for his Body and wisdom for his Soul, his growth in that speaks the truth of the former, and his growth in this speaks the truth of the latter; his body properly could not grow in wis∣dom nor his soul in stature, therefore there must be both. There are three things in a reasonable Soul, Ʋnderstanding, Will, Affecti∣ons; now 'tis evident all these were in Christ: He had an hu∣mane Ʋnderstanding (distinct from his Divine Ʋnderstanding); otherwise how could he have been said to increase in wisdom? and how could he have been under the nescience of some things? (as 'tis plain he was, for he knew not the precise time of the day of judg∣ment, Mark 13.32.); as he was God he knew all things, so his Ʋnderstanding was infinite, he must therefore have some other Ʋn∣derstanding which was but finite, in reference to which there might be something which he did not know. He also had an hu∣mane Will (distinct from his Divine Will); for what could that Will be which he did submit and subordinate to the Will of his Fa∣ther but this? Luk. 22.42.—Nevertheless not my Will but thine be don. Then for those Affections which are proper to the Soul, 'tis clear Christ had them; as namely Anger, Mar. 3.5. Mar. 10.14. Love, Mat. 10.21. Sorrow, Mat. 26.38. Luk. 19.41. Fear, Heb. 5.7. Joy, Luk. 10, 21. Joh. 11.15. Pity, Mat. 9.36. Mat. 13.32. Now where these three things are most certainly there is a true and real Soul.

Yet here also our blessed Lord and Saviour is assaulted: he hath two Natures which make up his Person (his Deity and his Huma∣nity), but both of them by several persons are taken away (as you heard but now); and there are two Essential parts which make up one of his Natures, his Manhood, (viz. Soul and Body), but both of these too by several persons are taken away also. Marcion divests him of a Body and Apollinaris of a Soul, (the Arrians also are charged with this Heresie): these held that Christ had no Soul, but that the‖ Deity was to him instead of a Soul and supply'd the office thereof, that what the Soul is to us and doth in our bo∣dies all that the Divine Nature was to Christ and did in his Body: O what light can be clear enough for their Conviction and guid∣ance in the way of truth, whom God hath given up to† strong delusions that they should believe lies! Are not the Scriptures clear enough in this matter that Christ had a real Soul? what was the subject of his inexpressible sorrow and agonies in the Garden, but his Soul? Matth. 26.38. My Soul is exceeding sorrowful, even unto death &c. Joh. 12.27. Now is my Soul troubled, and what shall I say? what did he in special recommend to God when he was breathing out his last gasp, but his Soul? Luk. 23.46. When Jesus had cryed with a loud voice he said, Father, into thy hands I commend my Spirit, and having said thus he gave up the Ghost: what was the part affected in his sore desertion when he cry'd out My God, my God, why hast thou forsaken me? surely his Body could not be the immediate subject of a punishment purely spiritual, no, that must terminate in his spiritual part, the Soul. By all this it appears then that Christ was, as truly God, so also truly Man (he having a true Body and a true Soul).

Yet a little further (that I may take in the whole truth, and leave out nothing which may tend to the heightning of Christ's incomparable Love and condescension to Sinners), he was not barely sent in Flesh (so far as the verity of the Humane Nature is concern'd, in his assuming the Essential parts thereof), but he al∣so submitted to the common accidents, adjuncts, infirmities, miseries, calamities which are incident to that Nature: He lay so many Weeks and Months in the Virgins womb, received nourishment and growth in the ordinary way, was brought forth and bred up just as common Infants are ('bating some special respects shown to him to discover the greatness of his Person), had his life sustain'd by common food as ours is, was hungry, thirsty, weary, poor, reproached, tempted, deserted, &c. liv'd an afflicted life, then

dy'd a miserable death; was a man of sorrows and acquainted with grief,† made himself of no reputation, took upon him the form of a Servant, was made in the likeness of man (not only in the taking of their Nature, but also in submitting to those abasements and miseries which now that Nature is lyable unto); his whole life was a life of sufferings, wherein as there was enough in his Holiness, Miracles, to shew him to be God, so there was also e∣nough in his meanness, poverty, sufferings to shew him to be Man: In a word, he took all our infirmities upon him; (take it with a double restriction),

• 1. To all our† sin∣less infirmities: such as are culpable and carry sin in them they must be excepted, for though he was made like to us in all things yet without sin, Heb. 4.15.
• 2. To all our Natural infirmities: as to personal infirmi∣ties, such as are proper to this and that Per∣son (as blindness, deafness, lameness &c.) these Christ did not put himself under; for he did not assume this or that Person but the Na∣ture in common, and therefore was not lyable to the particular in∣firmities of Individuums, but only to those which properly belong∣ed to the common Nature.

I would carry this a little higher; though I have said so much concerning the reality and sameness of Christ's Humane Nature with ours, yet you are not in all respects to equalize that Nature as 'tis in him and as 'tis in us: for Substance and Essence 'tis one and the same in both, yet in other considerations there's a great disparity; for

• 1. The Humane Nature is solely and singly in us, in Christ 'tis conjunctly with the Divine.
• 2. We have it in the way of common and ordinary generation, Christ had it in a special and extraordinary way.
• 3. 'Tis tainted and defil'd in us, in Christ 'tis perfectly pure and holy.
• 4. In us it hath its proper subsistence, in Christ it subsists only in his Godhead.

Thus I have shewn what this sending of Christ in the Flesh is and what it imports, (viz.) the truth of his Incarnation, of his Body, and his assumption of the whole, entire, and perfect Nature of Man; and also (as the several Heads fell in my way) I have out of the Word given you the proof of them: I say out of the Word,

for these Mysteries are only to be known and believed upon the light and authority thereof; if it asserts them, that certainly must be sufficient to command the belief of Christians who profess in all things to make the Scriptures to be the Rule of their Faith. And as to the credibility of Christ's incarnation from rational Con∣siderations (in subserviency to and grounded upon Gospel-revela∣tion), sundry Authors (Antient and Modern) have written very much with great strength and evidence, to prove that 'twas neither impossible nor incongruous, neither absurd as to the thing nor unbecoming as to the Person, for Christ to be made Flesh; but I will not engage in so vast an Argument, having to do with those who are sufficiently satisfied with what the Word reveals.

Having thus explain'd and confirm'd by Scripture-authority the Point in hand, I now proceed to a Second thing to give some short account of the Grounds and Reasons why Christ was thus sent in Flesh: Paul puts an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before it Heb. 2.17. Wherefore in all things it [behoved] him to be made like unto his Brethren; which behoving he brings down to one particular, that he might be a merciful and faithful high Priest in things pertaining to God &c. but I must take in more.

1. Our Lord Jesus was incarnate that the Old-Testament Pro∣mises, Prophesies, Types might all be fulfilled and accomplished. The incarnation of Christ was no new thing, or that which was never spoken of before it was done, 'twas that very thing which the Spirit of God had testify'd beforehand (as the Apostle speaks of his sufferings 1 Pet. 1.11.): it pleased God betimes, very early to give out some (though darker) discoveries of it; you have it

hinted in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first-Gospel or first-Gospel-Promise that ever God made, Gen. 3.15. I will put enmity between thee and the Woman, and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel; here's a Christ incarnate. Then 'twas more clearly intimated in the promise to Abraham, Gen. 22.18. In thy seed shall all the nations of the earth be blessed: in process of time 'twas again held forth in the Promise made to David, 2 Sam. 7.12. (which the Apostle makes to point to Christ Acts 2.30. Therefore being a Prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the Flesh, he would raise up Christ to sit on his throne): After∣wards this was most expresly promis'd and foretold, God would have it vail'd and clouded no longer but it shall shine forth more clearly; Isa. 7.14. Behold a Virgin shall conceive, and bear a Son and shall call his name Immanuel: Isa. 9.6. Ʋnto us a Child is born, unto us a Son is given: Yea Moses (long before this) had given a plain prediction of it; Deut. 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brethren, like unto me; unto him shall ye hearken: (18) I will raise them up a Pro∣phet from among their Brethren, like unto thee &c. now this Pro∣phesie Peter apply's to Christ Acts 3.22. and pray mark those words in it from the midst of thee, of thy brethren, like unto me, (which clearly refer to his Manhood and Incarnation): and that Prophesie of Balaam Numb. 24.17. had some reference to this also. You perceive I only meddle with those Scriptural predicti∣ons of it which are unquestionable and which God would have fulfilled: as to the Sybilline predictions thereof, how far they are to be credited or valued I concern not my self at all in that en∣quiry; but if any great stress could be laid upon them one of those Sybills went very far; (so far that some learned Persons do there∣fore doubt whether its prediction was genuine, upon this very rea∣son because 'twas so express and clear): but I have not to do with them but with the sure Oracles of God. Then as to Types (which were nothing but real Prophesies or Promises wrap'd up in visible representations,) these also pointed to a Christ in our Flesh. The Old-Testament-dispensation lay much in Types, all of which point∣ed to Christ as the sum and substance of them; he was the kernel

in those shells, all were but as so many fasciae or swadling-hands in which the Babe Jesus was wrap'd (as Luther us'd to say): Christ (saith a * Reverend Author) was Abel's Sacrifice, Noah's Dove, Abraham's first Fruits, Isaac's Bam, Jacob's Ladder, Moses's Pass∣over, Aaron's Rod, the Israelites Rock, the Patriarchs Manna, David's Tabernacle, Solomon's Temple; and all of these (saith he) prefigur'd his Incarnation. But to wade into the several Typical adumbrations of this would be a long work! In short, under the Law when Persons or Lands were to be redeem'd he that was next a-kinn was to make the redemption, (see Levit. 25.25. Ruth. 3.13. &c.) Christ being to redeem sinners he must take their Flesh that he may be a-kinn to them, their Goel (as he is sometimes stil'd) and so be a fit person to be their Redeemer. The Tabernacle seems to have a special reference to Christ's manhood, so the Apostle brings it in Heb. 8.2. A Minister of the Sanctuary, and of the true Ta∣bernacle which the Lord pitched and not man: so again, Heb. 9.11. But Christ being come an high Priest of good things to come, by a grea∣ter and more perfect Tabernacle, not made with hands, that is to say not of this building &c. by this Tabernacle of the Lord's pitching and not made with hands, he means the body or flesh of Christ which was the true Tabernacle and of which the common Taber∣nacle was but a type: and indeed there was so great a resemblance betwixt these two as that the one might very well prefigure and typify the other. For

• (1.) the Outside of that Tabernacle was but mean; it was made without of very ordinary and common things, within 'twas rich and glorious it being beautified with Gold, Silver, Precious Stones &c. but without all was plain it being covered only with Ram-skins and Goat-skins and such materials; Exod. 25.1. &c. and 26.14. &c. So here, Christ's outside was (especially to some) but very mean, Isa. 53.2. He hath no form nor comliness, and when we shall see him there is no beauty that we should desire him; but yet he was exceeding glorious within (as 'tis said of the Church Psal. 45.13.); such as had a discerning eye they could see the inward glory of his Godhead shining through the cloud of his Manhood; And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth, Joh. 1.14.
• (2.) God's special presence was in the Tabernacle: there was the Shechinah or habita∣tion of God, wherein at first by an extraordinary Cloud he signified his glorious presence to be (as afterwards he did in the Temple too): By which therefore Christ sets forth his Body, Joh. 2.19, 21. Jesus

• answered and said unto them, Destroy this Temple and in three dayes I will raise it up; but he spake of the Temple of his Body. Both Ta∣bernacle and Temple were types and apt resemblances of his Flesh or Manhood, in respect of the special presence and inhabitation of the Divine Nature in it. Hence† Some make all those great Pro∣mises made to the people of Israel concerning God's presence with them, in special in the Tabernacle and Temple, to point to Christ's Incarnation and in that to receive their accomplishment; (you may read them Exod. 25.8. Exod. 29.44, 45, 46. Levit. 26.11, 12, 13. Ezek. 37.26, 27, 28.
• (3.) The Tabernacle was a moveable thing; whilst Israel was in the Wilderness in an itinerary posture as they moved the Tabernacle moved with them, it was not fixed all that time as afterwards it was: So it was with Christ, he was here on earth with his Body for some time but neither he nor it were here long to abide; he ascended up to heaven and thither he carried his Body with him, and there tis fixed: this the Evangelist alludes unto Joh. 1.14. The Word was made Flesh, and dwelt amongst us &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he tented or tabernacled it for a time amongst us in respect of his short abode here; (in reference to which our Bodies too are set forth by Taber∣nacles, 2 Cor. 5.1, 4. 2 Pet. 1.13, 14.).

I might also instance in Melchisedech as a personal Type of Christ; he was without Father and Mother. &c. Heb. 7.3. which is very applicable to Christ; for he as the Son of God was without Mother and as the Son of man without Father. Well then! that all these Prophesies, Promises, Types might be fulfill'd it was ne∣cessary that Christ should assume Flesh; (there's the first Ground of it.)

2. This was necessary in regard of Christ's Office and Work.

1. As to his Office. He was to be the Mediatour betwixt God and Man, and that was to be his great and standing Office; now in order to his administration thereof it was requisite that he should be Man and take our Nature, for he who will be a Mediator 'twixt God and Man must himself be both: God and Man. He must be God that he may be fit to transact, treat, negotiate with God, and he must be Man that he may be fit to do the same with Man; God alone was too high to deal with Man and Man alone was too low to deal with God; and therefore Christ was a middle Person 'twixt both that he might deal with both. He could not have been fit to be the Mediator in respect of Office if he had not first been a middle Person in respect of his Natures; for (saith the A∣postle)

Gal. 3.20. A Mediator is not of one, but God is one: Not of one that is

• (1.) not of one Person; for mediation supposes more persons than one, was there none besides God himself Christ's mediatory work would be at end (that necessarily implying dif∣ferent parties betwixt whom he doth mediate):
• (2.) Not of one Nature; the Mediator must necessarily have more Natures than one: Observe it, God (saith the Text) is one (viz.) as he is essentially considered, and therefore as so he cannot be the Media∣tor; but Christ as personally considered he is not of one (that is) not of one Nature, for he is God and Man too; whereupon hee's the Person who is qualify'd to be the Mediator.

And therefore when he is spoken of as Mediator his Manhood is brought in (that Nature being so necessary to that Office), 1 Tim. 2.5. For there is one God, and one Mediator between God and Man, the Man Christ Jesus.

2. Christ's Incarnation and Manhood was necessary in respect of that Work which he was willing to undertake, I mean the Work of Redemption. If he will engage to redeem and save lost Sinners, he must be so qualify'd as that he may first make satisfaction to an injur'd and offended God, for that God stood upon and would not recede from: he had decreed (as appears by the event) to save man that way, and what he decrees must accordingly be accom∣plished; he had threatned death to the Sinner, which threatning therefore must be inflicted either upon the Offender himself or his Surety; and God (as Rector mundi) will vindicate the honour of his Government, and therefore will punish the transgression of his Laws; upon such Considerations as these there must be Satisfacti∣on. Now in order to that there must be suffering, yea Christ him∣self must suffer partly because he was pleas'd to substitute him∣self in the Sinners stead, and partly because his sufferings only could be satisfactory: but unless he be Man how can he suffer? So that the chain or link lies thus, without satisfaction no redempti∣on, without suffering no satisfaction, without flesh no suffering; therefore Christ must be incarnate. Look as he must be more than Man that he may be able so to suffer, that his Sufferings may

be meritorious, that he may go through with his Work and con∣quer all enemies, difficulties, discouragements whatsoever (all which could not have been done by a meet man); so he must be Man that he may be in a capacity to suffer, die, and obey, for these are no work for one who is only God. A God only cannot suf∣fer, a Man only cannot merit; God cannot obey, Man is bound to obey (whereupon his Obedience will be but matter of debt and therefore not meritorious); wherefore Christ that he might obey and suffer he was Man, and that he might merit by his Obedience and Suffering he was God-man; just such a Person did the work of Redemption call for.

3. Christ must be made Flesh because (as was said before concerning his sending) this was the best, the fittest, the most conve∣nient way that God could pitch upon, in order to the bringing about of his great designs. To make it the necessary way (especially with respect to satisfaction), that to some possibly may seem too high; but surely none will deny but that this was the fittest and most convenient way; and had it not been so the wise God would have taken some other way rather than it. But did he design to advance his own glory and the Sinners good? to give out the highest ma∣nifestation and utmost advancement of all his Attributes? to promote and ascertain Par∣don, Justification, Salvation, all Grace to Believers? what way could have been thought of so proper, so effectual as this of Christ's co∣ming in our Flesh! If God will punish sin was it not meet that he should punish it in that Nature in which it had been committed? what more congruous than since Man had been the sinner that Man should be the sufferer? By man we fell God will therefore in wisdom so order it that by man too we shall rise again, that in the same Nature wherein the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wound had been gi∣ven the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cure and remedy shall be provided also (as one expresses it). 1 Cor. 15.21. For since by man came death, by man came also the resurrection of the dead. Rom. 5.12. As by one man sin entred into the world, and death by sin: and so death pas∣sed upon all men for that all have sinned. The Humane Nature was

to be redeem'd therefore 'twas fit that that Nature should be as∣sum'd; that was corrupted and spoyl'd in us therefore it was ex∣pedient that Christ (to heal this Nature) should take it upon him∣self pure, unstained and uncorrupted: in short, Satan had foil'd and baffled the first Adam in this Nature, wherefore in it Christ the second Adam will foil and baffle him; to Man was the Law given, by Man was the Law broken, therefore by Man also shall the Law be fulfilled. So much for the Grounds and Reasons of Christ's In∣carnation.

Hitherto I have insisted upon what is more plain and easte, and have only in a more general way spoken to some things that con∣cern the Incarnation and Manhood of Christ; I must now endea∣vour more particularly to open some other things about them which are of a more mysterious and abstruse Nature: I'le reduce all to these Seven Propositions.

1. That the Lord Jesus, who antecedently to his incarnation was the Son of God and as such had a praevious existence, even he was in∣carnate and made Flesh. Here the† SOCINI∣ANS again make their opposition, for though they acknowledge Christ's Flesh and Manhood (they had not need to deny him that it being all they grant him), yet that he, as praeexisting in the Essence of God and in the relation of God's Natural Son, did assume the Humane Na∣ture and unite it to the Divine in one Person, this they will by no means acknowledge, nay, this they fiercely and vehemently op∣pose. With what vile reflections and opprobrious speeches do they load this great Article of our Faith (as thus stated)! Soci∣nus is pleas'd to call it merum humani ingenii commentum, a meer fiction of the wit of man;† Smalcius a very Fable, yea Dogma in Chri∣stianâ religione ferè monstrosissimum, (with many other such vile ex∣pressions which I either dread or disdain to mention): only there's‖ one (from this last named Author) which out-strips all the rest,

'tis this, We believe (saith he) that though it should be written not once or twice, but very often, and that too very plainly, that God was made man; yet it would be much better (this being a thing very ab∣surd, contrary to sound reason, blasphemous against God), to find out some other sense of it which might suite with the Nature of God, ra∣ther than to take it literally according to what such words do hold forth, thereby to expose Religion to scorn: O the boldness and even blas∣phemy of the man! 'tis a vain thing to argue with these persons (either in this or any other Point) from the holy Scriptures, for let God say there what he will if their Reason (as the Supream Judge of what is to be believ'd or not to be believed) doth not like it, the Divine Revelation (let it be never so plain) signifies nothing: Lord! whither will the pride of Reason and the wickedness of the Heart carry men who are given up to themselves! But if Scrip∣ture-revelation must be thus subjected to humane Reason, let's bid adieu to all Religion (saving what is Natural): I thought this had been the highest Reason in the world, that Creatures should believe what God reveals, because he reveals it, though they with their poor dimme and shallow reason cannot comprehend what is so revealed by him: (but I am faln upon another Controversie).

I hope I speak to those who bear a greater reverence to the sa∣cred Scriptures; and surely if these may be believed what can be more clear than this, that Christ is not only man but that he who was before the Son of God was afterwards in time made the Son of man? Mark the Text God sent his own Son in the likeness of sinful flesh; where Christ is suppos'd antecedently to be God's Son, then as such he was sent, and then incarnate: So Gal. 4.4. When the ful∣ness of the time was come, God sent forth his Son made of a woman, made under the Law: Joh. 1.14. The Word was made Flesh: 'tis not only he (that is, Christ the Personal Word) was Flesh but he was made Flesh, (so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred else-where, and the subject matter determines it to be so rendred here also). But how was Christ made Flesh? was this spoken of him only in respect of his mean, afflicted, calamitous state and condition here? was that all that was meant by it? surely no! that was so far from being all that the Evangelist had it not at all in his eye when he uttered these words, for he adds and we saw his Glory, the Glory as of the only begotten of the Father; he joyns his being made flesh with the glory of his Person, not with the meanness of his condition: and further, the Substance must an∣tecede the Adjunct, the truth of the humane Nature must go be∣fore

the abasement and miseries of it: So that when 'tis said the Word was made Flesh it can carry no other sense than that Christ took the very Nature and Substance of man upon him; I say Christ, for 'tis very evident (where men do not wilfully shut their eyes) that he is all along set forth by the Word, he being the personal, es∣sential, and substantial Word: now observe he was the Word before he assum'd Flesh, and he who was so praeexisting he assumed Flesh for 'tis the Word was made Flesh; plainly implying the antecedency of his being in that notion to this his incarnation. SOCINƲS is shrewdly pinch'd with this Text, insomuch that he is fain to fall upon every word in it (with his usual Criticisms and forc'd senses) thereby to evade and elude the strength of it; but all his attempts are in vain. So also (for the Word is not sparing in the revealing of this Truth though our Adversaries are pleas'd to assert the contrary), Heb. 2.14, 16. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil: For verily he took not on him the Nature of Angels, but he took on him the seed of Abraham: here the Apostle lays it down over and over by taking, he took part of the same, he took not on him the nature of Angels, but he took on him the seed of Abraham; thereby to note Christ's assuming of the humane Nature and joyning of it to that other Nature which he had before. 1 Tim. 3.16. Without contro∣versie great is the mystery of Godliness: God was manifest in the flesh &c. a Person here must be spoken of and the Lord Jesus must be that Person, for the following matter (justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, re∣ceived up into Glory) is only applicable to a Person and to Christ as that Person; (by the way they who alter the reading of the Text putting out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and putting in ὁ, and so carrying it from the Person of Christ to the Gospel, have done no good service either to the truth in general or in special to that particular Truth which I am upon); now 'tis not here said only that Christ was manifest∣ed in the Flesh, but God was &c. to shew that he who was incar∣nate (for that's the manifestation in the flesh here intended,) was first God or God before and then he was incarnate. 'Tis a migh∣ty Scripture that in Phil. 2.6, 7. Who being in the form of God, thought it not robbery to be equal with God: (here's Christ's prae∣existing in the Nature of the Godhead and then after this comes his Manhood). But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.

'Twould be a long work to draw out the full strength of these (and several other) Texts in order to the more undeniable pro∣ving of the Proposition before us; as also to answer the various replyes, evasions, misinterpretations about them by such who dis∣sent; and yet I could most willingly engage therein did I think such an undertaking would be proper (in such a Discourse as this) or tend to the advantage of any: but the truth is, I fear I should but perplex private Christians with things that possibly would be too high for them, and I'm sure I should do that which is needless for Others who know where this is done already. And indeed the whole matter in this Controversie is by Crellius himself brought into a nar∣row compass (wherein we are very wil∣ling to joyn issue with him), for he grants if Christ did praeexist before he was incar∣nate that then his incarnation must needs be believ'd and own'd according to our stating of it; but I have already proved (and Others do it much more fully) that he did so praeexist, therefore (upon that Concession) the thing is clear and I need say no more upon it. Only let me leave this one word with our Opposers, their Homo Deus factus is the greatest falshood, but our Deus Homo factus is the greatest truth.

The second Proposition is this, that Christ the Son of God, the second Person in the ineffable Trinity, he only was incarnate. 'Tis here said God sending his own Son in the likeness &c. the taking then of flesh was that personal act which was proper to the Son a∣lone: and in that so often alledged Text 'tis said the Word was made flesh; which Title (the Word) is never attributed to the Fa∣ther, or to the Spirit, but alwayes to the Son, and you see he's the person who was made flesh. 'Tis true, Incarnation was the act of the whole Trinity approbativè but 'twas only the Son's act termina∣tivè; all the Persons approved of it and concurred to it, but it was terminated on∣ly in Christ the second Person. The School∣men compare Christ's Flesh▪ to a garment made by three Virgin-sisters which yet but One of them only wears. A† Question is commonly here started, why the second Person rather than the first or the third was thus incarnate? which Some do venture to

answer by assigning the Reasons of it: I humbly conceive, there is too much of curiosity in the Question and too much of boldness in the Answer; why Christ was incarnate I can give several Rea∣sons, but why he rather than the other Persons, there I must be si∣lent. 'Tis also query'd, there being such an oneness betwixt all the Persons how the Son can be said to assume the Humane Nature and yet the Father and Spirit not assume it? to which the Answer is obvious, this difference might very well be upon that personal distinction which is betwixt them; for this assumption of flesh be∣ing not the act of the Nature (which is common) but of the Per∣son (which is limited), the second Person might so assume and yet the other Persons not.

Thirdly Christ's incarnation was in time, and not till the ful∣ness of time. He was alwayes God (for he that is not alwayes God is never God, the Divine Essence admitting neither of begin∣ning nor end,) but he was not alwayes man; there never was a time in which he was not God but there was a time in which he was not Man: His Generation as the Son of God was eternal, but his Generation as the Son of Man was but temporal. In the fulness of time God sent his Son made of a woman &c. Gal. 4.4. The Evangelist sets him forth in his two Natures Joh. 1. with respect to his Divine Nature he shews that he was from everlasting: In the beginning was the Word &c. the same was in the beginning with God &c. then he comes to his Humane Nature and that he shews was in time, the Word was made Flesh; he was not so ab aeterno but he was made so in time. In such a sense Christ may be said to be incarnate from all eternity, viz. in regard of God's eternal parpose and decree, (as in reference to that he is said to be the Lamb slain from the foundation of the world Rev. 13.8.); but as to the actuality of his Incarnation that was but 1600 and odd years ago.

A double enquiry here will be made: As 1. if this was de∣ferr'd so long what then became of those who lib'd and dy'd before Christ was inearnate? if that was so necessary (as hath been shown) what became of the Patriarchs, of all who liv'd under the Law before that was in being? I answer, they had the merit, virine, benefit of the thing though they had not the thing it self; for God having decreed it, and Christ having covenanted and in∣gaged to the Father that in the fulness of time he would take flesh, the Father all-along look'd upon it as actually done, and according∣ly dealt with Believers under the Law as though it had been

actually done; insomuch that they had the same benefit by a Christ in Flesh which we now have: Therefore 'tis said Rom. 3.25. Whom God set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins [that are past] through the forbearance of God: Heb. 9.15. For this cause he is the Media∣tour of the New Testament, that by means of death, for the redempti∣on of the trrnsgressions [that were under the first Testament], they which are called might receive the promise of eternal inheritance: Whatever our Lord is now since the actual exhibition of him, he was the same before effectively and virtually, for 'tis Jesus Christ the same yesterday, and to day, and for ever Heb. 13.8. We read Mark 11.9. They that went before and they that followed, cryed, saying, Hosanna, blessed is he that cometh in the name of the Lord: Believers who liv'd before Christ's incarnation and they who follow since both are equally obliged to magnifie God for him, both re∣ceiving the same benefit by him.

2. It may be enquired, why at this very Epocha or period of time rather than at any other was Christ incarnate? why not either before or after but just then? Answ. why? because it was that very time which God had set (therefore called the fulness of time Gal. 4.4.) He that is pleas'd to set the time for other things (as for the Churches deliverances, Thou shalt arise and have mercy upon Zion, for the time to favour her, yea the set time is come, Psal. 102.13. (and so in several Other cases), surely he was pleas'd to set the time for so great a thing as the coming of his own Son in Flesh: he in his eter∣nal decree had determin'd the precise time for this, which there∣fore when it was come then Christ came; now (I say) all must be resolv'd into this. True, there were some more immediate Reasons why he came just when he did; he was to come before the Scepter was (wholly) departed from Judah, Gen. 49.10. whilst the Second Temple was standing, Hag. 2.6, 7, 8, 9. during the Fourth Monarchy, Dan. 2.44. Daniel's 70 weeks were almost ex∣pired, Dan. 9.24. there was a general expectation raised in the world of the coming of the Messias (as might easily be made out): Now with respect to these things the Lord Jesus came at that very period of time whereat he did; but they all falling out but in com∣pliance with and subordination to the Decree of God, therefore the determination of the time of Christ's Coming and Incarnation must ultimately be resolv'd into that: O he came just when he did, neither sooner nor later because the Father had appointed that very time.

4. 'Twas not the Divine Nature or Essence simply and absolutely considered which assumed Flesh, but it was that Nature considered as subsisting in the Second Person. If this restriction and stating of the Point be not admitted, we cannot avoid our holding the In∣carnation was common to all the Persons (contrary to what the Church hath ever held, and to what was asserted but even now): therefore when 'tis said† God manifested in the Flesh you are to understand God in the Personal not in the Essential notion.

5. The Nature assuming was the Divine Nature (that being con∣sidered as was laid down in the forgoing Proposition): The Manhood did not assume the Godhead but the Godhead it, Man did not become God but God became Man; 'tis not said that† the Flesh was made the Word but the Word was made Flesh: (this is a thing so unquestionable that the very naming of it is enough).

6. The Lord Jesus (the eternal Son of God, God blessed for ever) did so assume the Humane Nature, as in a most mysterious and un∣conceivable manner, to unite it (upon the first framing or forming of it) to his Divine Nature, and to give that a subsistence in this, so as that both do make but one Person, the Essence, Properties, Ope∣rations of both Natures yet remaining the same, without either conver∣sion or confusion. Here the Hypostatical Ʋnion is both asserted and and also described, for wherein doth the nature of that Ʋnion con∣sist but in that which is here laid down? Of it you read Col. 2.9. In him dwelleth all the fulness of the Godhead bodily, (i. e. Perso∣nally and Hypostatically): Rom. 9.5. Whose are the Fathers, and of whom as concerning the Flesh Christ came, who is over all, God blessed for ever; (here's both the Natures of Christ, and both in him ma∣king but one Person): upon the personal conjunction of which he's call'd Emmanuel, God with us Matth. 1.23.

But not to insist upon the Proof of this Ʋnion (which all but INFIDELS and SOCINIANS do believe), I will endeavour (as well as I can) rather to explain and open it: an undertaking which I enter upon (the Lord knows) with great fear and dread, because of the loftiness and mysteriousness of the thing to be opened; O 'tis a thing so sublime and mysterious as that it transcends the capacity of Angels and Men! how then shall I be able to speak of it or to it? Take whom you will, single out a Person of the sharpest wit, the profoundest judgment, the most elevated reason, let all the most raised abilities concur in him, and then set the Hypostatical Ʋnion before this person, alas poor man! how will he be puzzl'd, nonplus'd, unable to fathom so great a depth as this is! And well he may since 'tis the myste∣ry of mysteries, one of the first magnitude, than which by a nar∣row intellect none more hard to be conceiv'd of or understood. 'Tis indeed sure and certain to Faith (which believes it because God reveals it, which readily answers all Objections and solves all difficulties about it by resting on divine revelation;) but if Reason (beyond its proper bounds) will be prying into and judging of a thing so abstruse, its blindness as well as its boldness will soon ap∣pear: its bucket will not go to the bottom of a Well so deep, its line is too short to measure such heights, breadths, lengths, depths as are here to be found. I do not in the least wonder that they, who make Reason to be the supream Judge of matters of Faith, do throw off the belief of this mystery, for though it be not at all contrary to reason (that being suppos'd to be modest and rectified) yet 'tis infinitely above it. There are several unions in Nature but all come short of this, there's no resemblance in the whole compass of Nature that doth exactly reach it: Some I know speak of a plant which hath no root of its own, only it grows and is su∣stain'd by a tree of another kind; by which they would shadow out the subsistence of the Humane Nature of Christ in the Divine: Others tell us the union of the Soul and Body in Man is of all resemblances the most fully expressive of this Ʋnion: Now 'tis granted these (or some other such-like) resemblances may hold forth something of it, but (alas!) 'tis but something; they go but a little way, their discoveries are as imperfect as those which some Travellers make of the World, who when they have seen and said all they can do yet leave a vast terra incognita undiscover∣ed. Without controversie great is the mystery of Godliness, God mani∣fested in the flesh &c. Christ's incarnation hath the precedency before

all the other mysteries which are there mentioned about him; if that in it self be such a mystery, how must the mystery thereof be height∣ned the Hypostatical Ʋnion being taken in and added to it? The Mystical Ʋnion is very mysterious, the Hypostatical Ʋnion much more. Well therefore might I in the Proposition thus lay it down, that the uniting of the Humane Nature in Christ to the Divine is done in a most mysterious and unconceivable manner. Well! upon the due weighing of that which hath been said, it concerns me with all tenderness and humility to treat of this Argument, and to fetch in all the light and direction that ever I may (for I shall need it all) from the Word and Spirit.

1. I desire that this in the General may be taken notice of, that the Hypostatical Ʋnion is no common or ordinary Ʋnion but that which is special and extraordinary: O 'tis an Union by it self, that which is of a very different and peculiar nature from all other Ʋnions. Of which there is great diversity: for instance, there's an Union by apposition (as in the several parts of a building); by mixtion (as in the several Elements in a compound body); by alteration (as when water is turned into wine); there is a Natural Ʋnion (as in the Soul and Body in man); a Moral Ʋnion (as betwixt Friend and Friend); a Relative Ʋnion (as betwixt Husband and Wife); a Mystical Ʋnion (as betwixt Christ and Believers); an Ʋnion in respect of special presence or inhabitation, of special assistance, of special grace and favour, (which was all that Nestorius would grant in the Ʋnion of Christ's Divine Nature with his Hu∣mane; but most falsely, for then there would be no more (for substance) in the Hypostatical Ʋnion then what there is in that which belongs to all Believers, Christ being in these respects united also to them though in a lower degree). Now some of these Ʋni∣ons are not at all applicable to Christ; such as are so do yet come short of that high and glorious Ʋnion that is betwixt his Godhead and his Manhood; alas! take the highest of them what is it when compar'd with the Hypostatical Ʋnion! You'l ask me, why? or what is there in that more than in them? let the following head be observed and there will be the Solution of this Question. I add therefore.

2. The two Natures are so united in Christ as that the Humane doth subsist in the Divine, and that both do make up but one Person: Herein lies the formal nature of the Hypostatical Ʋnion, that wherein it differs from and transcends all other Ʋnions whatsoever; the explication of this therefore I must a little insist upon.

1. First, the conjunction of the two Natures in Christ is so near as that the Godhead imparts subsistence to the Manhood: for the Manhood as 'tis in Christ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having no subsistence but what it hath in the Personality of the eternal Word; so it subsists and no otherwise. And here's one great difference 'twixt the Humane Nature as in us, and as in Christ; in us it hath its proper personality and subsistence, in Christ it hath not so. But how comes this a∣bout? take an answer to that from a Judicious Divine,

It's true (saith he) the essential parts of a man's Body and Soul being united, would have constituted a Person (as they do in all o∣ther men) if they had been left to themselves; but it was pre∣vented and stayd from subsisting in it self, and was drawn into the Unity of the second Person by Divine and supernatural ope∣ration; whereby it was highly advanced, and subsists in a more eminent sort than it could have done if it had become a rational humane Person.

And this may also prevent that Objection which from hence so readily offers it self, (viz.) that if the Hu∣mane Nature in Christ hath not a personal subsistence belonging to it, then it wants that perfection which that Nature common∣ly hath in all Men, which seems to make it less perfect and excellent in him than 'tis in them: This is easily answered, the Consequence is not good because the want of this subsistence is compensated with advantage in that subsistence which the Manhood hath in the Godhead; in which the Humane Nature subsisting 'tis so far from being depress'd that 'tis highly advanc'd; as the Sensitive Soul in man being joyn'd with a nobler Soul and subsisting in it, is thereupon more excellent than the sensi∣tive Soul in a Beast, though there it hath a subsistence distinct from and independent upon the reasonable Soul.

2. Secondly, Such is the Ʋnion of the Humane with the Divine Nature in Christ, that 'tis taken into his Person and both make but one * Person. Here's the difference 'twixt the essential union of the three Per∣sons (where there is but one. Nature yet three Persons); as also 'twixt the mystical Ʋnion of Believers (where there is the Union of Persons yet not so as to make one

Person); and the Hypostatick Ʋnion of the two Natures in Christ: for against the former, here is distinction of Natures yet but oneness of Person; and against the latter, here is the union of Natures, & so as to make but one Person. And this follows upon the former head, for if the Manhood hath not personality in it self but only subsists in the Godhead, then it cannot cause any personal mul∣tiplication in him. In short, in Christ there is Nature and Na∣ture but not Person and Person, aliud & aliud but not alius & alius, for 'tis but one Christ: as Soul and Body make but one Man so God and Man make (I say) but one Christ. We call it the Personal Ʋnion, but how? not because 'tis made up of Persons but because it centers in one Person. Christ took the† Nature of of man but not the Person of man; Nature did not assume Na∣turè, nor did Person assume Person, but Person assumed Nature. He was a Person before incarnation, and his personality (or a distinct personality) did not result from the unition of the two Natures, on∣ly they are said to make one Person as the latter Nature makes no personal addition to Christ. And he was a perfect Person before the Ʋnion, only in ordine ad finem (the redeeming of man) he was pleased to take the Manhood into communion with the God∣head. So much for these two things wherein the nature of the Hypostatical Ʋnion mainly lies.

3. Though this Ʋnion be thus close and intinious, yet notwith∣standing, the Essence, Properties, Operations of both Natures are pre∣serv'd entire, without any conversion or confusion. Nestorious multi∣plies the Person, Eutyches eris upon another extream (as 'tis usual when the staff is crooked and bends too much one way, they that would make it strait do often make it to bend as much the other way,) he confounds the Natures; to shun the plurality of Per∣sons he destroyes the distinction of the Natures; asserting that after the Union the Humane Nature was wholly smallowed up in the Divine, and so leaving but one Nature to Christ: both of these Opinions were condemned by the Primitive Church as equally false, heretical, and dangerous. Here's the admirableness of this Union, though the Godhead and the Manhood are brought into so near a conjunction yet both retain that which is essential and proper to each; the One is not converted into the Other nor yet both confounded in one. The Word was made Fesh, but not so as to cease to be the Word still; when Christ was incarnate he did

not part with what he had, only he ••ook what he had not; there was assumption but no abolition, no conversion, no confusion. In∣deed the two Natures stand at so great a distance, that though they may admit of Ʋnion yet they are not capable of any transmutation or commixtion; the Godhead can never be so depress'd as to be turn'd into the Manhood, nor the Manhood ever be so advanc'd as to be turn'd into the Godhead. The Athanasian Creed thus sets it forth.

Although Christ be God and Man yet he is but one Christ: one, not by conversion of the Godhead into Flesh, but by taking of the Manhood into God: one altogether, not by confusion of substance, but by unity of Person.

The Scriptures plainly hold forth the two Natures of Christ to be distinct even after the Ʋni∣on; (turn to Rom. 1.3, 4. Rom. 9.5. 1 Pet. 3.18. 2 Cor. 13.4.). To which Texts let me add a few Considerations drawn out of some other Texts. Christ sayes I and my Father are one (there's his Godhead), but withal he sayes† my Father is greater than I, (there's his Manhood too); he sayes‖ Before Abraham was, I am (there's his being God), and yet he was born but the other day (there's his being Man too); he had the Divine Nature for he was Omniscient, but he had the Humane also at the same time, for he's said to grow in wisdom and† not to know the time of the last Judgment (of which before); he was God and so the Father's Will and his were all one, but he was also Man and so he pray'd Nevertheless not my Will but thine be done; He was the† Lord of David and the Son of David, the branch of David and the root of David, both‖ root and off-spring; how could such

different things be affirm'd of him but upon the distinction of his two Natures? that therefore is not in the least impeach'd by the Hy∣postatical Ʋnion. True, upon this Union there is the communication of properties betwixt them, so as that that which is proper to one Nature is applyed to the other (as you see Joh. 3.13. 1 Cor. 2.8. Act. 20.48.), and so as that that which is predicated of the one may be also predicated of the other, (I mean in the concrete for in the abstract this will not hold, as I cannot say the Deity is the Humanity or the Humanity is the Deity, yet I may truly say God is Man and Man is God): a communication of properties (thus far or in this sense) we deny not (it follows upon the Ʋnion), but that that which is essential to one Nature should really, Physical∣ly, be convey'd and made over to the other Nature, as Omnipre∣sence, Ʋbiquity, Omniscience &c. from the Godhead to the Man∣hood (which is the Popish and Lutheran Communication), this, as implying a Contradiction and carrying in it a perfect repugnancy to the nature of the thing, we cannot assent unto.

4. No sooner was the Humane Nature framed or formed, but in that very instant of time it was united to the Divine Nature; (this also I put down as another branch of the main Proposition). 'Twas taken as soon as it was made, its first existence and its union were contemporary. We distinguish betwixt the formation, sanctification, and assumption of the Humane Nature, and we conceive of these as done successively in such an order, first that Nature was form'd, then sanctify'd, then assum'd: But this is meerly founded upon our conception, not that it was so indeed and really as to the things themselves; for in truth there was no priority of time (priority of Nature I deny not) betwixt the one and the other; but at the very same moment wherein by the Power of the Holy Ghost the Manhood of Christ was formed, it was also sanctify'd and u∣nited to the Godhead. A Question here is moved by Some whe∣ther Christ's Humane Nature was compleat and perfect at the first? (that is) whether as soon as ever his Flesh was formed, his Soul was infus'd and united to it? or whether (as it is with us) there was not some space of time intervening betwixt the forma∣tion of the Flesh and the infusion of the Soul? in the discussing of which there is a difference among them, Some being for the Affir∣mative and Others for the† Negative: But (which is to my pur∣pose) all agree in this, that whether it was only Flesh for some∣time, or whether both Flesh and Soul were form'd together, yet still the Ʋnion began at the first instant of the Incarnation. There

was a time before Christ's Manhood did exist, but as soon as ever it did exist there was no time wherein it was under disunion and disjunction from his Godhead. Thus I have endeavoured by these Four things to give you a little light concerning the Hypostatical Ʋnion of the two Natures in Christ's Person (which this Sixth Proposition led me unto); a point of such high importance, and so proper to the subject in hand that I could not wholly pass it over, and yet withal so sublime and mysterious that I can neither speak nor conceive of it according to what is in it.

7. Let me add but one thing further, 'Tis probable had there been no sin that Christ had not been sent in Flesh; or had not. Adam fallen and thereby involv'd his whole Posterity in a state of sin and guilt, 'tis probable that Christ had not been incarnate: (I express it modestly going no higher than 'tis probable, because though the Scriptures make it certain to me yet 'tis not so to others, nay some are of a quite other opinion). The question is not de possibili, what God by his absolute Power and Will might and could have done? but only de facto, whither if man had not sin'd Christ should actually have assum'd our Nature? about which the Schools (with other Divines) are divided, some affirming it, some denying it.

The former affirm though sin had not been yet Christ would have come in Flesh, not to have dy'd or suffer'd, but only to have let the world see the glory and excellency of his Humane Nature, that so great a work as his Incarnation might not have been lost or not done, that God thereby might give out a singular demon∣stration of his Love to man: the latter cannot lay so great a stress upon these things, and therefore assert if man had not sin'd Christ had not been incarnate. And indeed their Opinion seems to be more agreeable to the Word, for that usually mentions saving from sin and the taking away of sin as the end and ground of Christ's taking Flesh: My Text describes the state of the sin∣ner to be desperate (upon the terms of the Law), and then upon that God sent his Son in Flesh; it adds further, he was thus sent

to condemn sin in his Flesh, so that had there been no sin to have been condemn'd; he had not been sent in Fesh: So Matth. 1.21. She shall bring forth a Son, and thou shalt call his name Jesus, for he shall save his people from their sins: 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners &c. Joh. 1.29. Behold the Lamb of God which taketh away the sin of the world: Dan. 9.24. Seventy weeks are determined upon the people, and upon thy holy city to finish the trans∣gression, and to make an end of sins, and to make reconciliation for iniquity. Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity: Matth. 18.11. For the Son of man is come to save that which was lost: as soon as Man fell Christ was pro∣mis'd as incarnate, but not before. The truth is, had we not been Captives what need would there have been of a Redeemer? had we not been sick and wounded what need of a Physici∣an? had there been no breach 'twixt God and us what need of a Mediatour in the way of reconciliation? As to that which† Some alledge that Christ might have come though there had been no sin, for this end that he might have secured man (though in innocency) from death; that is grounded upon a meer falsehood, for had there been no sinning there would have been no danger of dying, and consequently no need of one to se∣cure from death in a sinless state.

I have done with the First thing observed in the Words, Christ was sent in Flesh: in the opening of which I have been some∣what large, but if that be all I hope none will blame me for it; for the Incarnation and Manhood of the Son of God being the great foundation of our happiness, a thing wherein we have the very pith and marrow of the Gospel, the highest demonstation of the love of God, surely I could not stay too long upon it: 'tis an Ar∣gument which very many have wrote upon, and Some very fully, but that which I have said as 'twas necessary (because the Text led me to it) so 'tis sufficient with respect to my design in this Work.

Before I fall upon the application of this Head I must speak something to the Second, namely that Christ was sent in the likeness of sinful flesh; the Apostle doth not say only God sent him in flesh, but he adds in the likeness of sinful flesh.

In the handling of this I have two things to open,

• 1. Christ was sent in the likeness of sinful Flesh.
• 2. It was but in the likeness of sinful Flesh.

Of the first: the Apostle again uses his former Hebraism, for in the Greek 'tis in the likeness of the flesh of sin, which is as much as (according to our rendring of it) in the likeness of sinful flesh. The meaning of it is this, as Christ had true Flesh so he was under some appearance of having sinful flesh, there was some outward shew as if his Humane Nature had been tainted with sin; he ex∣ternally appeared like a sinner, yea as like a sinner as one could do who yet indeed and in truth was none; such as look'd upon him and saw how it was with him in his external condition, might be apt to conceive of him as they once did Joh. 9.24. We know this man is a sinner. There was something about Christ that had some resemblance of sin, otherwise Paul would not have called it the like∣ness of sinful flesh: he saith Heb. 9.28. Christ was once offered to bear the sins of many, and unto them that look for him, shall he appear the second time [without sin] unto salvation, implying that Christ at his first coming was not without some appearance of sin: when he shall come the second time there shall not be the least shew or ap∣pearance of it in him, nothing then but Majesty and Sanctity, but Greatness and Goodness shall be seen in him, but at his first coming it was otherwise.

But wherein was it the likeness of sinful flesh?

I answer, if you take it in the restrained notion of the flesh or body of Christ, that was like to sinful flesh, how? why in as much as it was so far like to our flesh (which is really sinful) as to be passible and mortal; passibility and mortality, the suffering of pain,

anguish &c. and dying, are shr••wd signs and tokens of sin. Had man continued in his innocent and sinless state, his body had not been lyable to either of these, but he sinning it became lyable to both: and it being so too with Christ's own body, here was the likeness of sinful flesh.

If you take it in the large notion, of the whole Humane Nature or Person of Christ as Man, so 'twas the likeness of sinful flesh in several respects: He was truly man and in appearance and like∣ness he was sinful man, for he was dealt with, handled, used just as guilty and sinful persons are; and that both by God, and by Men. By God; he charg'd upon Christ the sin of all the Elect,† the Lord laid on him the iniquity of us all,‖ he made him to be sin for us who knew no sin &c. He then let out his wrath upon him, deman∣ded satisfaction of him, would have him to suffer, did not spare him in the least, yea,† it pleased the Lord to bruise him, though he pray'd that‖ the Cup might pass from him yet his Father would have him drink of it; was not here the likeness of sinful flesh in God's dealing thus with him? By Men: to them 'twas more than likeness, they charg'd him to be really and actually guilty of sin, that he was a glutton, a wine-bibber, a friend of Publicans and Sinners, an impostor, a† deceiver, a‖ blasphemer, a breaker of the Law, and what not! Towards the close of his life they accus'd him of crimes of a very high and heinous nature, arraign'd him as a malefactor, condemn'd him to die, executed him, crucify'd him 'twixt two thieves, numbred him amongst transgressors; he that had sin upon him by imputation was also a sinner by reputation: was not here the likeness of sinful flesh? Look upon him in his sorrows, afflictions, sufferings, he was† a man of sorrows, acquain∣ted with gr••••, his whole life was but one continued passion, never was any sorrow like to his sorrow, afflicted without, afflicted with∣in, he suffer'd from God, he suffer'd from Man, drunk such a Cup as never any drank before him, was not here the likeness of sinful flesh? Did not the blind and sadly mistaken world judge Christ's own personal sin to be the proper Cause of all his suffering? Isa. 53.4. Surely he hath born our griefs and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted: Are not suffering and sin so conjoyn'd and link'd together, that where there is the one there is some appearance of the other also? I do not say that really and in truth where there is suffering there is also sin, yet I say apparently and in the opinion and judgment of men (who take their measures in their judging of persons by their

outward condition), where-ever there is suffering there is sin: so that in our most holy and innocent Saviour it was the likeness of sin∣ful flesh, because it was the reality of suffering flesh. Will you go on to his Death (the worst and most ex∣quisite part of his Sufferings)? did he die? did he so die? undergo a death so ignomi∣nious, so painful? yea, and so penal too, (the† punishment due for the sin of all believers being therein inflicted upon him)? O surely here was a very great likeness of sinful flesh! There seem'd to be much of meer man in Christ's low condition whilst he continued in the world, but there seem'd to be much of sinful man in the manner. of his going out of the World. What? so to suffer and so to die, and yet no sin? no, no sin for all that; but so to suffer and so to die, and yet no shew or appearance of sin? yes that there was, (especially to them who could not look in∣to things, & who were altogether ignorant of Christ's Person and of the great designs which he was carrying on.) There was such a likeness of sin in these things as that it ne∣ver yet‖ fail'd and was but a likeness, but only in this one great and unparalled'd Instance of our blessed Savi∣our. As he submitted to the ordinary infirmities of the Humane Nature, hunger, thirst, &c. in them there were some features and lineaments of sinful flesh; but as he submitted to death, to such a death, there was a more lively draught, a fuller resemblance of sinful flesh. As it was with the Creatures which were offer'd in Sacri∣fice, they in themselves were harmless and innocent, yet having the sins of the people laid upon them and they dying for them, so they had the likeness of sinful flesh; and just so it was with Christ, upon his being offered up upon the Cross as the Sacrifice for our sins.

2. Here was much likeness (you see) of sinful flesh, yet 'twas but likeness and nothing more; some external appearance of sin there was but that was all, yet no sin in truth and reality: 'twas the verity and sameness of natural flesh, 'twas but the likeness of sinful flesh. As 'twas with the brazen Serpent, that was made in an exact resemblance of the fiery Serpents; having that very shape

and form which they had; yet 'twas but the likeness of them, for it had not that poison and venome in it which was in them; so here as to Christ (of whom the brazen Serpent even in this was an excellent type), he seem'd to have that very flesh which we have (and so he had in such a sense), but yet there was this difference ours is envenom'd, his not; 'tis truly sinful flesh in us, 'twas but like sinful flesh in him.

This (as before) may be understood either of Christ's fleshly part, or of his whole Humane Nature: In the first respect so his flesh was sinless, he had a true body but there was no sin in that body, 'twas pure, holy untainted flesh; 'twas made (as to purity and sanctity)† 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the primitive and archetype-formation of Adam's body in the state of innocency; that was created holy and spotless, and just such a body Christ did assume: 'tis true his body and Adam's differ'd in the manner of their production, but as to their purity and undefiledness by sin so they did agree. He says his Father had prepared him a body Heb. 10. 5. now if the holy God, in such a won∣derful and immediate manner, for such high and glorious ends will prepare him a body, to be sure it shall be an holy body, and such an one as shall be proper for the at∣taining of those ends (which only an holy body was). 'Twas indeed upon our ac∣count and Christ's putting himself into our stead, a passible and mortal body (and so far like to sinful flesh); but had it not been for that, it had neither suffer'd nor dy'd.

In the Second respect, so the whole Humane Nature in Christ was sinless. He was true and very man but not in the least sinful man; he was made man for the sin of man, but yet was man without the sin of man. That Nature which is so sadly depraved, vitiated, corrupted in us, in him had its primitive, original purity and holi∣ness: Sin was not so essential or so inseparably twisted into it, but that God knew how to separate 'twixt the Nature it self and the deordination of it; Christ took the one but not the other. The Humane Nature is made up of soul and body, both of these in Christ were unstained, not having the least macula or spot of

sin cleaving to them; as 'twas an unpolluted, undefiled body, so 'twas also a pure, holy, spotless Soul. The Humane Nature too is attended with such affections and such† infirmities, to all of which Christ submitted so far as they were sinless, but no further: as to the former, he had Anger, Sorrow, Joy, Compassion, Love, but without the least stain or tincture of sin; as to the latter, he underwent hunger, thirst, pain &c. but yet under all he was without sin; he could suffer but he did not, nay, he could not sin. Hence he's called God's holy one Psal. 16.10. the holy Child Jesus Act. 4.27. the most holy Dan. 9.27. Jesus Christ the righteous 1 Joh. 2.1. God's righteous servant Isa. 53.11. He was a Lamb without blemish and without spot 1 Pet. 1.19. holy, harmless, un∣defiled, separate from sinners Heb. 7.26. 'tis said of him he did no sin 1 Pet. 2.22. he knew no sin 2 Cor. 5.21. (he knew it in a way of imputation for he was made sin, but as to any inhesion or commission so he knew it not). The Apostle saith he was tempted in all things as we are, yet without sin (that must alwayes be ex∣cepted) Heb. 4.15. he challeng'd all his enemies which of you convinceth me of sin? Joh. 8.46. He says of himself he always did the things which pleas'd his Father Joh. 8.29. and now 'tis said of him in him is no sin 1 Joh. 3.5. so that upon all this it appears that 'twas but the likeness of sinful flesh.

Christ (as Man) had a threefold Holiness, Original, Habitual, Actual:

• 1. He was Originally Holy. David bitterly lamented it that he was shapen in iniquity, and in sin did his mother conceive him Psal. 51.5. and so 'tis with every man that comes into the world (in the way of common generation); the very foundation of our Being is laid in sin: But 'twas not so with out blessed Saviour, in his Conception, the first framing and forming of his Humane Na∣ture there was nothing of sin; for he was therefore conceived in the Virgins Womb in an extraor∣dinary manner by the overshadow∣ing of the Holy Ghost, that he might be preserv'd pure from the com∣mon pollution: so the Angel told Mary Luk. 1.35. The holy Ghost shall come upon thee, and the Power of the Highest shall overshadow thee, therefore also that holy thing which shall be born of thee, shall be called the Son of God.
• 2. He was Habitually Holy: there was in his Nature nothing but an universal rectitude and conformity to

• the rule and pattern of holiness, he had therein grace, all grace, nothing but grace, without the least mixture of habitual corrupti∣on. We bring with us into the world Natures most wofully de∣praved, such as are a very seed-plot and seminary of all evil; but our Lord Jesus had a quite other Nature, one that was perfectly sanctified and not in the least tainted with sin. This also was brought about by his miraculous and extraordinary formation, for had he been begotten as we are, his Nature had bee tainted as well as ours is: that which is begotten (so I would read it rather than that which is born) of the flesh, is flesh, Joh. 3.6. Who can bring a clean thing out of an unclean? not one; Job 14.4. The liquor will taste of the cask into which 'tis put; as water when it comes from the fountain may be very pure, yet if it runs through a dirty pipe it will contract filth; so let the Soul as it comes out of God's hands be never so pure, yet upon union with the body be∣gotten and propagated in the usual way, both it (and the nature of the person too) will be defil'd: therefore to avoid this Chirst was begotten in another way. By which means he was also freed from the imputation of Adam's sin; for he not descending naturally and seminally from Adam, his sin was not imputed nor imputable unto him. The Apostle indeed saith Heb. 2.11. Both he that sanctifieth, and they who are sanctified, are all of one (i.e.) of one Adam as the common root; but they are not both of this one Adam in the same manner, for they who are sanctified are of him; and from him in a way of seminal propagation, but he who sancti∣fieth was not so; whereupon though Adam's sin be imputable and imputed to the former, 'tis not to the latter. As (according to the usual illustration) Levi being in the loins of Abraham paid† tythes in him, & yet Christ who was also in the loins of Abrabam did not; so all men being in the loins of Adam and carnally descended from him, sinned in him and became partakers of his guilt; but Christ (though in some sense he might be said to be in Adam's loins too, for his genealogie is carried up to Adam Luk. 3.) yet he not de∣scending from him in the ordinary fleshly way, his Person was ex∣empted from the guilt of his sin and his Nature from the general depravation.
• 3. Christ was actually Holy; there was nothing but holiness in whatever he did, all his actings (inward and out∣ward) did exactly correspond with the Nature and Will of his Father, he never was guilty of the least sin in thought, word, or deed, sin was neither contracted nor committed by him, Grace and Holiness were advanced in him to the highest pitch, according

• to the utmost capacity of the Humane Nature, without the least mixture of what is contrary thereunto: in a word, he liv'd in his whole course a most holy, innocent, spotless, sinless life (as the Scrip∣tures which have been alledged do abundantly testifie).

This sanctity and sinlessness of Christ's Humane Nature was ne∣cessary upon a double account:

1. To fit it for the personal union with his Divine Nature. Can it be imagin'd that ever the Lord Jesus would take a Nature tainted with sin, and so nearly unite it to himself? when the Divine Nature stood at so great a distance from sin, can we (without blasphemy) think that it would assume the Humane Nature (had it been sinful), into so close an union as that both should make but one person? O such a thing was not possible! God can take a sinning (if repenting) Creature into his bosom, but he cannot take a sinning Nature into his Person. Christ might con∣descend to take flesh & yet be God, but he could not have taken sinful flesh and yet be God: the humane nature (simply considered) was not inconsistent with his Godhead, but that Nature (if sinful) was.

2. This was necessary in respect of Christ's Office and underta∣king for our good: In order to which, as he must be man so he must be man perfectly holy and righteous, for he that is a sinner himself cannot be a Saviour to other sinners: then 'twould be Physician heal thy self, or Saviour save thy self; all that such a one could do would be little enough for himself. Christ was both Priest and Sacrifice, with respect to both he must be without sin: as Priest, for if sin had been chargeable upon him he must then have offer'd for himself, and so have been in the same condition with the Priests under the Law; which the Apostle shews he was not Heb. 7.26, 27. As Sacrifice too, for whatever was offer'd up to God it was to have no blemish in it. In allusion to which the Apostle calls him a Lamb without blemish and without spot, 1 Pet. 1.19. (answerably to the Paschal Lamb, Exod. 12.5. and to the two Lambs in the fire-offering Numb. 28.3.) and he's said to offer himself without spot to God Heb. 9.14. How could Christ have taken off guilt from us had he had it lying upon himself? or how could he have made us righteous had he not been righte∣ous himself? therefore 2 Cor. 5.21. He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him: and Isa. 53.11. By his knowledge shall my righteous servant justifie many, (mark it, Christ being a righteous Person himself so he comes to justifie and make others righteous): so

1 Joh. 3.5. And ye know that he was manifested to take away our sins, and in him is no sin; the connexion is observeable, he that will take away sin from others must have no sin in himself; Christ coming for that end therefore in him there was no sin. Three things (as † one observes from the words) were requisite to him that should be the Mediator, he must be God, he must be Man, he he must be perfectly and unmixtly holy: all these three qualifications you have in the Text, Christ was God's own Son, there's his God∣head; he was sent in flesh, there's his Manhood; he was sent but in the likeness of sinful flesh, there's his purity and holiness.

Having done with the Explicatory part, I come now to what is Applicatory: Where in the first place (passing by other things) these two we are mainly informed of,

• 1. Of the excellency of the Gospel and Christian Religion.
• 2. Of the excellency of Christ's Flesh or Manhood.

1. First, that great Truth which I have been upon informs us of the excellency of the Gospel and Christian Religion. The more raised and mysterious the things are which the one reveals and the other believes, the more excellent must both of them needs be; for this is a Principle grounded upon Reason, and strengthned by the Consent of all who pretend to Religion (whether it be true or false): What more common amongst men, when they would argue for the excellency either of that from which they fetch their Religion, or of their Religion it self, than to cry up the mysteries and to tell us what high, sublime, mysterious things are contained in them! These make a great impression upon mens minds, and strongly induce them to believe that whatever hath in it such myste∣ries, must certainly be of God and have a divine Original: therefore Heathens themselves (as well as Christians) have much pleas'd themselves with this, and have been great pretenders to such and such mysteries, thereby to gain credit and reputation to their way. Now let us apply this Principle or common test to the Gospel-reve∣lation and the Christian Religion, and then I'm sure their excellen∣cy above all other pretended Revelations and Religions will be evi∣dent. For look into all those admired and rare Secrets, those high and raised mysteries, which they who know not the Gospel did so much cry up and magnifie; and do but compare them with this one mystery [God's own Son sent in flesh], alas! what trifles, what shallow, contemptible, ridiculous things are they in compari∣son of it! A God incarnate shames all the little mysteries of the Pagan Religion (if so good a title may be given to so bad a thing)▪

they all vanish before this and are not able to stand in competition with it. Now where is this profound mystery revealed but in the Gospel? and where is that revelation believed but in the Christian Religion? therefore how excellent must both needs be upon this account! The Heathens knew nothing at all of this; they dreamt of Men being made Gods, but that he who was truly God should be made truly Man, this they were altogether ignorant of; in all their Religion there was no such mystery. The Apostle cryes out 1 Tim. 3.16. Without controversie great is the mystery of Godliness, God manifested in the flesh, &c. his design in these (and in the following) words was to set forth the excellency of the Gospel, (which he calls Godliness because its main s••ope and tendency is to that); and how doth he do it? why, by the glori∣ous mysteries held forth therein, of some of which he there gives a particular enumeration: As to the height and verity of which mysteries he saith, Without controversie &c. confessedly, beyond all dispute or denial, these are mysteries indeed; 'tis as if he had said, I know the poor Heathens pretend to great and high mysteries, but indeed they are so far from being high mysteries, that they are no mysteries at all (they being but the fancies of deluded men): but (saith he) I'le tell you of mysteries that are both real and sublime, which are so beyond all contradiction, Without controversie great is the mystery of Godliness &c. But how doth he make that appear? he makes it out in some instances, and his first instance is in the In∣carnation of the Son of God, Without controversie great is the my∣stery of Godliness, God was manifested in the flesh &c. O there's a mystery indeed, a transcendent mystery, one which all the Gen∣tiles cannot parallel. A very Learned Author in a very learned Discourse upon this whole Verse proves, that Paul therein through∣out had his eye upon the Gentile-Rites, Customs, pretentions to my∣steries &c. especially upon those amongst the Greeks, and amongst them especially upon those in their Eleusinia sacra (which above all others were in highest repute at that time when the Apostle wrote this Epistle): Now therefore against them he sets down the great mysteries of the Gospel and Christianity, which certainly were infinitely to be preferred before the other. The making out of this was our Apostles design (according to the Opinion of the forenamed Author) in every branch of the Words; but I'le go no farther than the first (that only suiting with the thing I am upon): And there are in it four things to prove the thing in hand;

• (1). As to Gospel-mysteries the true God was the object of them

• and concern'd in them; but the Gentiles in their mysteries had to do with those which by nature were no Gods, which were but cal∣led Gods (as they are described Gal. 4.8. 1 Cor. 8.5.
• (2.) In Gospel mysteries one God only was the object of them, and Christi∣ans had to do with this one and only true God; but the Gentiles in their mysteries had to do with variety and multiplicity of Gods: and so indeed with no God, for many Gods are no God. 1 Cor. 8.5, 6. Though there be that are called Gods, whether in heaven or in earth, (as there be Gods many, and Lords many); But to us there is but one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him: 'tis God (one God) manifested &c.
• (3.) In Gospel mysteries there's a God, as incarnate, commemorated and remembred in them; in the Gentile-mysteries it was not so: In them they had some notions, and made some commemorations of their Gods, but how? only as common benefactors, as giving them bread and wine and corn &c, but they went no higher; but now Christians under the Gospel they commemorate God as taking flesh and suffering in that flesh for their good; O there's mercy indeed, a mystery indeed!
• (4.) Whereas the Gentiles in their mysteries pretended such and such ap∣paritions of their Gods, in opposition to these the Apostle sets down the great and glorious appearance and manifestation of Christ: He was indeed manifested in the flesh, for he was so ma∣nifested in the flesh as to be made flesh, his was not an appearance only but a real assumption; there's a mystery indeed.

In these re∣spects the Apostle advances the mysteries of the Gospel and of the Christian Religion, above those which the blind Gentiles were such admirers of in their idolatrous way. Well! we who know and believe these things, what high thoughts should we have of the Gospel and of the Christian Religion! how should we adore and magnifie God for his infinite mercy to us, in bringing of us under that revelation and that Faith wherein this unparallel'd mystery of a Christ incarnate is made known and embrac'd.

2. Secondly, this further informs us of the excellency and glory of Christ's Flesh and Manhood; from the premises it clearly appears that that is (and needs must be) superlatively great. Was Christ himself sent in flesh? did God's own Son assume and so assume flesh? O what a lustre and glory must there be upon that flesh (or body) which such a person doth so assume! 'Tis call'd after its being glorified in him, a glorious body Phil. 3.21. but 'twas a glo∣rious body long before, even from the first moment of its formation

and assumption. 'Tis true, its glory whilst 'twas here on earth did not shine forth in its full brightness, there was a vail and covering upon it during the state of Christ's Humiliation; but yet even then 'twas full of glory though the fulness, of its glory did not ap∣pear, (as the Sun is very glorious even when 'tis hid under a cloud). And indeed 'twas requisite, not only from the state of his abasement, but also from the weakness of those with whom he was to converse, that here he should very much keep in its glory, for we see when at his transfiguration he let it break forth in a more than ordinary manner, the beholders thereof could not well bear it, it fill'd them with consternation; (read Matth. 17.1. &c.) But yet, upon its miraculous framing, its unstain'd and unspotted sancti∣ty, its neer union with the Godhead, even here (I say) its glory was exceeding great. O what a sight will it be in heaven to see this body of Christ in all its splendor, and to see him in this Flesh sitting at the right hand of God! As he was at first sent in it 'twas but mean (in external appearance and to meer sense), but now he is ascended and hath carried it up with him and 'tis plac'd at the right hand of God, so 'tis an Object so glorious that 'tis fit only for a glorify'd eye to behold.

And doth the Body of Christ engross all this glory? hath his Soul no part or share therein? yes surely! it may rather be ask'd: hath not that the greatest share, (it being the better and nobler part, and capable of that of which the Body is not)? If God prepare so excellent a body hee'l be sure answerably to prepare as excellent a soul to dwell in that body, (as they that build stately houses will put in inhabitants that shall be answerable to them). Imagine a Soul untouch'd and unblemish'd with sin, fully and perfectly sanctify'd, fill'd with grace to the utmost of its capacity, having nothing in its several faculties but truth in the Ʋnderstan∣ding, holy conformity in the Will, heavenliness in the affections; I say, represent to your selves in your thoughts such a Soul, and then think what an excellent Soul would that be? just such a Soul is in Christ. Indeed if we consider these constitutive parts of Christ's Manhood as they stand apart and by themselves, they are excellent to a very high degree; but if we go further and con∣sider them in the Hypostatick Ʋnion, then we are at a mighty loss and cannot conceive what a glory is by that conferr'd upon them. As suppose a Pearl was put into a glass of Chrystal, that would put a great radiancy upon it; but what if the Sun it self could be put into this glass, how radiant then would it be? So

here, the Lord Christ having so precious a Soul dwelling in his Flesh, even that (if there was nothing more) must make it very glorious; but when the Godhead it self dwells in it, how un∣speakable must its glory and splendor needs be!

Leaving the parts let me speak to the whole; the whole humane nature in Christ is transcendently excellent. If the essential and eternal Son of God will so far condescend as to assume Man's Nature, cer∣tainly in him the Manhood must have all that dignity, glory, per∣fection that ever it was capable of: and surely never was the Humane Nature so advanc'd as in Christ. If you consider it as 'tis in us, so it hath its worth and excellency; for man is yet a glorious creature, (though 'tis too true by the loss of God's image he hath lost very much of his glory): As he was at first created in the state of innocency he was high indeed; by the Fall the case is sadly altered, the Humane Nature now is exceedingly de∣bas'd and depress'd; but yet even in its ruins (as 'twas with old Carthage) it may be seen what once it was: much is lost and the best is lost, but all is not lost; the glory of the Saint is gone, but the glory of the Man (in a great measure) yet remains. He is yet, as to his natural composition and indowments, very excellent, the top of the whole creation, God's master-piece and highest workmanship, endowed with a body curiously wrought, with a Soul of divine original, excellent in its being and operations. And besides this (which is general) it pleases God in some to re∣store the Humane Nature (in part) to what it lost in Adam's fall, to advance it again by Grace and Regeneration; yea, to take it up to heaven to the vision and fruition of himself: And now 'tis at its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here's its non-ultra, its highest ad∣vancement; 'tis not capable (as in us) of higher exaltation that what it hath by Grace and Glory. This dignity and glory the Humane Nature hath in us; but yet as 'tis so subjected, take it even at its highest elevation it comes infinitely short of the dignity and excellency of the Humane Nature of Christ; the reason is, because in it there's all that hath been spoken in an eminent manner, and besides (which is higher than all the former) it is taken into a near conjunction with the Divine Nature. How glorious must that Manhood be, which subsists in

the Godhead and hath no subsistence but in that! The nearer the Ʋnion is with that, the greater is the perfection and glory of that which is admitted into that union: And hence it is that there is such a fulness of Grace in Christ (as Man) over and above what is in the best of men, that he is anointed with the oyl of gladness a∣bove his fellows; that his Manhood bears a part in the mediatory Office; that 'tis to be worshipped with Divine Worship (as hath been proved before); I say all this belongs to it by vertue of the Hypostatical Ʋnion, from which in all things it derives super-excellent Glory. And yet I must tell you this Humane Nature (as high as 'tis) is the lowest thing in Christ; that which is the highest in us is but the lowest in him, Supremum infimi infimum supremi: as Man he's glorious but what is he then as God! What a Per∣son is Christ take him altogether! O let him be adored and re∣verenced by you as Man, but especially as he is God-man. (So much for Information).

2. Secondly was Christ sent in flesh? hence ariseth matter of Exhortation to several Duties:

1. I would exhort you to give a full and firm assent to the truth of Christ's incarnation, as also firmly to adhere to Christ as sent in flesh. Here are two things which I••le speak to apart: First, see that you give a full and firm assent to the truth of Christ's Incarnation. 'Tis a thing which the Scripture layes a great stress upon; 1 Joh. 4.3. Every Spirit that confesseth not [that Jesus Christ is come in the flesh] is not of God: and this is that spirit of Antichrist, whereof you have heard that it should come, and even now is it in the world. 2 Joh. 7. Many deceivers are entred into the world, who confess not [that Jesus Christ is come in the flesh]: this is a deceiver and an Antichrist. It seems the Incarnation of Christ met with early opposition, his flesh was no sooner translated to Heaven but 'twas deny'd on Earth; this Apostle therefore (who in his Gospel had been a great asser∣ter of it) in his Epistles will be also a zealous defender of it: and see how warm he was upon it, the denyal of Christ's coming and of his coming in the flesh (for there lies the main emphasis), he carries as high as Antichristianism and sets no lower a brand up∣on it: Antichristianism doth not only lie in the opposing of Christ in his Offices (which is the latter and modern Antichri∣stianism), but also in the opposing of him in his Natures as God and Man (which was the first and ancient Antichristianism); to deny Christ's Manhood and assuming flesh this is down-right Anti∣christian, the very spirit of Antichrist, (if the Apostle here may

be believed). Now there's a twofold denial of this; one open, express, direct; the other implicit, virtual, interpretative: the former (I hope) is very rare, the latter (I fear) is too common; he's no Christian who comes under the former, but there are too many Christians who come under the latter. As you read of some who profess that they know God, but in works they deny him Tit. 1.16. so here; all that own the Gospel profess they believe Christ's Incarnation, but yet virtually, interpretatively, consequenti∣ally, too many of them do no better than deny it. Now for you (my Brethren) I assure my self I need not spend time in warn∣ing you against the denial (I mean the rank and gross denial) of our Lord's Manhood and Incarnation, (that Antichristianism I hope you will never be guilty of); yet two things I would say to you: (1.) Get such a firm and rooted belief of this Fundamental Doctrine, as that there may be no secret doubting about it; no, not the least doubt stirring in the mind, for any doubting may by de∣grees by little and little work up to the full denial of it. (2.) That you will take heed not only of the open and direct denial of it, but also of all those Opinions and Practises which may amount to a virtual, implicit denial of it.

This minds me of something (upon which I crave leave a little to digress) that passes betwixt Papists & Protestants: the former do grea∣tly insult upon the formentioned Texts, from which they think they have enough to free the POPE (in whatever notion you consider him) from the charge of being Antichrist; and therefore thus they argue, He is Antichrist who confesses not that Christ is come in the flesh, but the POPE doth confess this, ergo he is not Antichrist: (this is one of Sanders his Demonstrations). To which tis answered,

1. That the Apostle in these Texts doth not define or describe the Antichrist (by way of eminency), him who was to come after∣wards (who is set forth 2 Thes. 2.3, 4, 5, 6, 7, 8. 1 Tim. 4.1.); but some lesser Antichrists who were already risen up in the Apostles days: for he saith even now there are many Antichrists, 1 Joh. 2.18. This is that spirit of Antichrist, whereof you have heard that it should come, and even now already it is in the world, 1 Joh. 4.3. & 2 Joh. 7. Many deceivers are entred into the world &c. this is a deceiver and an Antichrist (though not the Antichrist). As to the grand Antichrist, there was a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about him, a let and impediment in his way to be remov'd before he could come (2 Thes. 2.7.); but for the lesser Antichrists (the prae∣cursors of the great one) they were already come: And 'tis

probable that the Apostle in these descriptions in special-had his eye upon Simon Magus, who deny'd that Christ came in true flesh. The Argument then (so far as 'tis grounded upon these Texts) only proves, that his HOLINESS is none of the little Antichrists (of whom John spake as already come), which we readily grant, for we make him to be the great Antichrist (of whom Paul spake as yet to come).

2. Yet our Divines will not wholly acquit him (and his party) as to this Character of Antichrist; for though as to words and profession they confess that Christ is come in the flesh, yet implicitly and by Consequence they plainly deny it, they maintaining those Opinions and Pra∣ctices which are interpretatively opposite to Christ's incarnation. As their burdening the Church with such swarms of unneces∣sary Ceremonies; if the substance be come indeed (and they believe it) why do they keep up the shadow? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Na∣janz▪), under the Gospel the shadows vanish, the truth and substance being come: Their Doctrine of Transub∣stantiation in effect deny's Christ's Body to be a true body, for can a true body exist in puncto (as they say Christs doth)? can it be a true body and yet not extense? can it be a true body and yet be present in a thousand places at once? can it be a body and yet have none of those Adjuncts which are inseparable from a body? So again, their invading of Christ's great Offices, advancing of their own Merits, Satisfactions &c. (with many other things which might be instanc'd in) are all and each of them interpreta∣tive denyals of our Saviours being come in the Flesh. Now (Sirs!) your Religion doth not expose you to this guilt, but rather highly secures you from it; but take heed you do not draw some opinion or practice into it, which may also make you guilty of denying implicitly the Incarnation of the Son of God.

But I go further, 'tis not enough for you not to deny this great Truth, no nor just to believe it, but there must be a firm believing of it, a full and steady assent given to it. I would assure my self that you do believe the verity of Christ's Manhood, the reality of his Flesh, the truth of his Incarnation; but do you believe it steadily? do you come up to a full assent to it? are there no wavering, doubting thoughts about it? are you rooted, stablished,

confirmed in the belief of it? This I press'd upon you before with respect to Christ's Sonship, and now I am to press it upon you with respect to his Incarnation. Whence let me tell you, that though the belief of this be not the main, vital, essential act of faith, quà justifying; yet 'tis absolutely necessary to that which is so; for there will be no fiducial reliance upon Christ's Person (which is the great act of faith as justifying), if antecedently there be not a firm belief of his being made Flesh: O therefore see that you be fully settled in your minds as to the unquestionable verity of this great Article of the Christian Religion. 'Twould be sad if (in our circumstances) we should fluctuate about it: for did all the Old-Testament-Prophesies point to it, (as old Zacharias tells us they did, Luk. 1.70, 72, 73. As he spake by the mouth of his holy Prophets, which have been since the world began &c. To perform the mercy promised to our Fathers, and to remember his holy Covenant: The Oath which he sware to our Father Abraham &c. (in all which expressions his eye was chiefly upon the birth and incarnation of Christ)? and have these Prophesies received their full accomplish∣ment? and have we liv'd to see this? and yet shall we doubt of the thing? surely that would be sad. The Ratriarchs and they who lived under the Law, had but some dimmer discoveries of it; here and there an obscure promise and that was all; to them (for a long time) this was reveal'd but in types and shadows): And it was too a great way off from them; yet they saw the promises afar off, and were persuaded of them (as the Apostle tells us Heb. 11.13.); and now when Christ is come, when the thing is done, shall we be doubt∣ing and questioning in our selves about it? when our light is so clear shall our faith yet be weak? Our Lord's coming in Flesh to redeem Man was that great thing held forth in the Scriptures of the Old-Testament, and they are full of it; observe that passage Heb. 10.5, 5, 6, 7. Wherefore when he cometh into the world, be saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt-offerings and sacrifices for sin thou hast had no pleasure: Then said I, Lo, I come (in the Volume of the Book it is written of me) to do thy will, O God: what doth Christ mean by the volume of the book? I answer, the whole body of the Old-Testament-Scriptures; this was not written only in this or that particular Text, but you have it all along interwoven into the body of those Scriptures: now when the whole stream and current of the Scripture runs to this very thing, shall we yet give but a languid assent about it? Especially when we have the New-Testament-revelation superadded

to the former? the New Testament (I say), which gives us so full an account as to matter of fact (in reference to the Concepti∣on, Nativity, Life, Death of Christ); which shews us how this and that Prophesie (pointing to his Incarnation) was ful∣fill'd; which asserts it over and over again, telling us expresly that the Word was made Flesh, God was manifested in the Flesh &c. shall we notwithstanding all this, yet stagger in our faith about the truth of Christ's being sent in flesh? O believe it, and believe it steadily! so as to look upon it as a thing without controversie. Satan hath all along (more or less) made his assaults upon Christians in this, as well as in other matters; and no question he'l do the same to you, if it be possible to undermine and hinder your firm assent to it; but let him not prevail.

2. But under this branch of Exhortation I am to urge, not only firmness of assent but also firmness of adherence: I mean this, you must believe that Christ was sent in flesh so as to cleave and stick to him as sent in Flesh. There are some amongst us (whom there∣fore I cannot but look upon as most sadly deluded, and most dan∣gerously erring in the very Fundamentals of the Christian Religion,) who make little of a Christ in this notion; they are all for a Christ within them, but as to a Christ without them or a Christ in flesh, as born of the Virgin Mary, crucify'd at Jerusalem &c. I say a Christ (thus stated) they decry and disregard: (O that from what I have heard and read I had not too just occasion for this charge!) Tis highly necessary therefore that I should say something to an∣tidote you against this venome; that under the pretence of a Christ within you do not lose or overlook a Christ without. In a sober sense we are for a Christ within as much as any; viz. as he is formed in the Soul at the new birth Gal. 4.19, as he is united to and dwells in believers Col. 1.27. Rom. 8.10. but yet 'tis a Christ without, as incarnate, whom we rely upon for life and salvation; as he is so considered, we eye him in the great acts of faith and ground all our hope and confidence upon him. I have before told you, that a Christ as formed in the heart is necessary to justification and salvation (for he saves none but those who have this inward work); but yet 'tis a Christ as formed in the Virgins womb and as dying upon the Cross, who is the proper, efficient, meritorious, pro∣curing Cause of Justification and Salvation. These two must by no means be parted, yet their efficiency or causal influence upon Sinners good is very different; for by the one mercy is procur'd, by the other 'tis only apply'd; the impetration is by the Christ without,

the application only is by the Christ within: And therefore though you are to put an high value upon the latter, and to endeavour to make sure of it as the way and condition of receiving benefit by Christ; yet you are to know that 'tis the former by which all is merited, and therefore there the great stress of your Faith must lie: 'tis a Christ as taking flesh and dying in flesh that you must stick unto. Matth. 1.21. She shall bring forth a Son, and thou shalt call his name Jesus, for he shall save his people from their sins: (Christ the Son of Mary was to save) 1 Tim. 1.15. This is a faith∣ful saying, and worthy of all acceptation, that Christ Jesus [came into the world] to save sinners &c. (the Apostle layes the meriting of Salvation upon a Christ without, as coming into the world and not as coming into the heart); he who died upon the Cross, was slain, suffer'd at Jerusalem, hee's the person whom God hath exalted to be Prince, and Saviour, Acts 5.30, 31. The God of our Fathers raised up Jesus, whom ye slew and hanged on a tree; him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel and forgiveness of sins: (surely where persons have not forfeited the very principles of Christianity, this is a thing which needs no proof). Indeed Christ in the Spi∣rit will very little profit those who disregard him in the flesh.

But no more of this! Paul hath a passage which I would a little open; 2 Cor. 5.16. Henceforth (saith he) know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more: how? know Christ no more after the flesh? what doth he mean by this? did he cast off all re∣spects to him, all relyance upon him, as considered in his Flesh? O no! all that he aims at is this, he knew Christ no more after the flesh (that is) so as to have any further converse with him in a fleshly way; he did not expect again to eat and drink with him (as sometimes the Apostles had done), all that external converse was now at an end: Or he means that he did not look for any fleshly advantages by him, (as worldly honor, preferment, riches &c.): Or again, that he did not know him as in the state of his former abasement and humiliation; (so the word flesh is some∣times taken more restrainedly, see Heb. 5.7.) Thus you are to understand the Apostle in these words, and not as if he laid aside all knowledge of or respects unto the Lord Jesus, as con∣sidered in his Humane Nature.

In believing we must eye a whole Christ, Christ God and Christ Man too; his whole Person with both his Natures is the proper

object of Faith: And certainly there's something in't that be∣lieving is so much set forth by its reference to his Flesh; as Joh. 6.53, 54, 56. Verily, verily I say unto you, except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you: Whoso eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day: He that eateth my flesh and drinketh my blood dwelleth in me, and I in him. Take away this Flesh and Christ's fitness to be a Mediator to God, and a Saviour to us, ceases; and consequently his fitness too to be the object of saving Faith: 'tis Christ God-Man whom in believing you have to do with; and you are neither so to eye his Manhood as to overlook his God∣head, nor so to eye his Godhead as to overlook his Manhood: both together do your work. Upon the whole therefore, you are in the actings of Faith to look upon Christ as having assum'd your Nature, and so to rest upon him.

2. Secondly, be much in the study and contemplation of Christ as sent in flesh. What an object is a Christ incarnate for these! I have press'd you to study him as the Son of God, I would also press you to study him as the Son of Man: to know him as God's own Son and as having taken our own Flesh, there's the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the excellency of the knowledge of him. What dry, insipid, jejune knowledge is all other in comparison of the knowledge of Christ as God-Man. One dram of this (especially if saving, practical, and fiducial) is better than great heaps of meer natural and philo∣sophical knowledge. It cannot be enough lamented that Christ in his Person, Natures, Offices is so little known; as to that which I am treating of, his assuming Mans nature, how little do the most understand of it! all hope to be saved by a Christ incarnate but (alas!) they know not what a Christ incarnate is: in the general possibly they can tell you he was a Man, but if you examine them about particulars what woful ignorance will you find in them! is not this to be greatly bewail'd? Nay, go even to Saints them∣selves how scant and dimme is their light and knowledge about this! none can know it fully, some know nothing of it, they who know something 'tis (God knows) but very little in com∣parison of what they might, they wade but ankle deep into this great depth: is there not need therefore of this advice, to stir you up to the studying of Christ as sent in the flesh? O that you would study other things less, and this more! that you would every day (with all due sobriety) be prying, searching, diving into this mystery of a God manifested in the flesh! so the Angels do, this

is one of those things which they desire to look into 1 Pet. 1.12. and we being more concern'd in it than they shall not we be look∣ing into it? David says Psal. 111.2. The works of the Lord are great, sought out of all them that have pleasure therein: here's a great work indeed, the greatest that ever was done by God; many great and glorious things he hath done but the sending of his own Son in our flesh exceeds them all: now shall not this be sought out by us? Things are to be studyed according to their excellency in them∣selves and their influence upon the good of others: there are (in a very eminent manner) both of these inducements in the Incarnation of Christ, to draw out our most serious endeavours after the know∣ledge of it; for what so excellent in it self, so beneficial to Man as that? It stands very high in the place and reference which it bears in and to the Gospel; 'tis the Soul and Spirit, the marrow and kernel of the whole Gospel, one of the highest discoveries which the Gospel makes; all the Articles of Faith (saith one) stoop and vail to it: and if so, what a necessity doth this lay upon you to search as narrowly into it as ever you can? Pray do not object the mysteriousness of the thing, as if it was so much above you that you were not to meddle with it: for

• (1.) Though it be a great mystery yet 'tis a mystery (in a great measure) revealed.
• (2.) The more mysterious it is the more need there is of the most diligent inquisition into it;
• (3.) 'Tis a mystery to curb curiosity and Pride, but not to stifle sober and modest enquiries.

Further, be much in meditating upon and contemplating of Christ as sent in the flesh. You are to study him that you may know more of him, to meditate upon him that you may draw out and im∣prove what you do know. O Sirs! he that is in your Nature in Heaven should he not be very much in your hearts here on earth? A Christ incarnate? how should our Souls be swallowed up in thinking of him as such! What doth the whole world afford so deserving of our most fixed thoughts? is there any flower in Na∣tures garden out of which such sweetness may be suck'd? what divine comfort, what heavenly delights must needs flow from, hence to the Soul that is much in the contemplation of it? Is the foundation of our eternal happiness laid in it, and shall we not mind it? is it a thing so rare, so unparallel'd, and yet shall it be seldom in our thoughts? What fools are we to suffer our selves to be so much taken up with trifles and shadows, when we might live in the daily view of Christ God-Man! why should an empty, perishing world engross our thoughts when we have such an ob∣ject

as a Jesus incarnate to contemplate? why do we dwell so much upon fleshly things (of a deceiving and defiling nature), when the flesh-assuming Christ, the spotless and undefiled flesh of the holy Jesus, is either not at all regarded or very hastily pass'd over? 'Tis said of Isaac Gen. 24.63. He went out to meditate in the field: O Christians! what a spacious and delicious field is Christ's Humane Nature for you to meditate in and upon! O that you would go out frequently and so do. You say, sometimes you would imploy your thoughts in divine Meditation and Contempla∣tion, but you cannot call to mind a proper object for it, or you are presently on ground and want matter for your thoughts to work upon: 'pray when 'tis so, fix upon the Word as made Flesh; there's a fit and full object for these things, where think and think as long as you will yet fresh matter will offer it self; that's a Well out of which the more you draw the fuller you'l find it to be. Psal. 104.34. My meditation of him (saith David) shall be sweet; surely the believer may say, My meditation of God (who & as he was made Man) shall be sweet: O that you would live in the daily exercise of this heavenly duty upon this excellent object! What a blessed thing would it be if we could lie down, rise up with a Christ, and especially a Christ incarnate in our minds! Me thinks that which was the product and matter of God's thoughts from everlasting, should very much be the subject and matter of our thoughts in time.

3. Thirdly, was Christ sent in Flesh, yea, in the likeness of sin∣ful Flesh? this should strike us all with amazement and astonish∣ment; how should we admire and wonder at this dispensation! Was it so indeed that such a person did become man? such a man? O the wonder of wonders! here's nothing but Wonders, a conflux and complication of Wonders; in this one thing there are many Wonders, and those too not of the lowest rank but the highest that ever were. Who can duly think of, weigh, ponder upon what is here laid down, without being transported and swallowed up in high and holy admiration! The glorified ones in heaven are alwayes won∣dring, and what is it which causeth them so to do? 'tis the be∣holding of Christ in our flesh: they began betimes so to do (even as soon as ever Christ had assumed our Nature), and they continue still to do the same, and so they will to all eternity. The Angels were so full of joy and admiration upon the first breaking out of this, that they must come from heaven and give some vent to them∣selves, in singing Glory to God in the highest, on earth peace, good will towards men: Now when there is such admiring and won∣dring

in heaven, shall there be none in earth? Things which are mysterious and strange affect us very much; was there ever any thing so mysterious and strange as the incarnation of the Son of God? this is a mystery indeed, the first link in that chain of mysteries 1 Tim. 3.16. When little things make us wonder 'tis an evidence of weakness, when great things do not make us wonder 'tis an evidence either of great inconsideracy or gross stupidity. The proud Philosopher scorns to wonder at any thing in Nature, but the humble Christian (who hath things before him far more sub∣lime and unsearchable than any mysteries in Nature,) may well stand and wonder at those things in Religion which 'tis not possible for him to comprehend. Amongst which, what more in∣comprehensible (take it in all respects) than the incarnation of God's own Son! he that doth not wonder at this pray what will he wonder at!

To be more particular and distinct in the urging of this duty (of humble and thankful admiration), two things I would say;

• 1. Admire in reference to the thing it self:
• 2. Admire God and Christ, the Persons who had the hand in it.

1. For the thing it self: Christ in our flesh? 'pray pause and ruminate a while upon it and then tell me what you think of it; the more you look into it and consider it the more you will ad∣mire it. A God to be made Man? a God to take dust (for flesh is but living or breathing dust) into intimate conjunction with himself? a God to submit for some time to lie in the womb of a Virgin? O wonderful! Here's finite and infinite joyn'd in one, eternity match'd with time, the Creator and a Creature making but one Person, here's the Lord and Soveraign of the world mar∣rying into a mean and broken Family, the maker of the Universe made himself; here's two Natures, which stood at an infinite di∣stance each from the other, hypostatically united; here's the verity of flesh and yet but the similitude of sinful flesh; here's a man begotten without man, a Son without a Father (for though Christ had more than a putative body, yet (as Man) he had no more than a putative Father, Luk. 3.23. Jesus began to be about thirty years of age, being [as was supposed] the Son of Joseph &c.) here's a Virgin conceiving and bringing forth a Son, she remaining a Virgin still; Jer. 31.22. The Lord hath created a new thing in the earth, a woman shall compass a man: are not all these stupendious, amazing, never enough to be admired things? How do won∣ders here grow upon us! no sooner doth one go off but present∣ly

another succeeds in its room. Christ wrought many miracles in his Flesh, but the greatest miracle of all was his assuming flesh: let Jews and Infidels scoff and deride, the sincere Christian must admire and adore.

2. For the Persons who had the great hand in this they are to be admired too: I'le instance

• (1.) in God the Father;
• (2.) in God the Son.

1. God the Father hee's to be admired. For 'twas he who sent his own Son in the likeness of sinful flesh; he ordain'd and order'd all about this, he laid the foundation of it in his own purpose and will: it was the Lord's doing (from first to last) should it not be marvellous in our eyes? I and (as was said before) 'twas the highest thing that ever he did, in this (with reverence be it spoken) he went to the utmost of all his Attributes.

In Christ's Incarnation (saith a Reverend Divine), we may see God as it were resolving to do a work from himself to the uttermost, to manifest the uttermost of his glory in a work out of himself. The work of God within himself was his eternal Generation and the Procession of the Holy Ghost, but now God would work out of himself, and that to the utmost extent. He had made a World but there he had not manifested the uttermost of his glory; therefore God will &c. what's that? to take the Nature of man into a personal union with his Son, that's the uttermost.

Now where God goes to the utmost of his Attri∣butes it becomes us to go to the utmost of our thankfulness and admiration.

There are Four Attributes in God which upon the account of Christ's Incarnation can never be enough admired:

• (1.) His Wis∣dom; in finding out such a glorious way for the Sinners recovery. This was his invention and contrivance, and his only; the wisest Creatures in the world had they united all their wisdom could never have thought of such a way for the redeeming of lost man: In so desperate a case God himself (to speak after the manner of men) was fain to set his own wisdom on work to find out a re∣medy; and this was that which he found out and pitched upon: O the infinite, unsearchable, incomprehensible Wisdom of God! The Apostle speaks of the deep things of God 1 Cor. 2.10. of the ma∣nifold wisdom of God Eph. 3.10. of his abounding in all wisdom and prudence Eph. 1.8. what may these expressions refer to, but to God's deep and most wise designs and methods display'd in the work of man's redemption by a Christ incarnate? And

• (which was a great demonstration of his Wisdom) see how the remedy was suited to the malady; Man at first would be as God and that ruin'd him, therefore now God shall be as Man and that shall restore him; Man gave the wound and Man shall heal that wound; O the wisdom of God!
• (2.) His Power: for Christ as he was the Wisdom of God so also the Power of God 1 Cor. 1.24. and as he was so in other respects so eminently in that which I am upon. 'Twas an act of mighty power for God so nearly to unite the Godhead and the Manhood; the bringing of two Natures (so distant) together in one Person must needs be the product of in∣finite power. For God to make something out of nothing, that speaks the greatness of his Power; but for God to be made Man, there being (in some respects) a greater distance betwixt the God∣head and the Manhood than 'twixt Something and Nothing, this speaks a greater power. 'Tis much that Soul and Body (two such different Beings) should be so conjoyn'd as to make a Man, that such disagreeing Elements should be reconcil'd in corpore mixto; but what are these to the joyning of the Godhead and Manhood in one hypostasis?
• (3.) His Justice: Is sin committed? the holy Law broken? doth the Creature lye under guilt? God stands upon the vindication of his Honour, the making good of his threatnings, the satisfaction of his Justice: Satisfaction he will have, and in that Nature too in which the offence had been com∣mitted; and because the Creature was altogether unable to make it, in order thereunto God will have his own Son to take flesh, that he may be in a capacity to obey, do, suffer what Justice requi∣red; and when this Son had so assum'd flesh God fell upon him, charg'd him with the guilt of all Believers, exacted of him that punishment which was due to them, would not spare him in the least or 'bate him any thing; O the severity and impartiality of God's Justice!
• (4.) His Mercy, Goodness, and Love. And doth not this Attribute shine forth as brightly in our Saviour's being made flesh, as any of the former? Here was the tender mercy of our God Luk. 1.78. God's so loving of the world Joh. 3.16. the great manifestation of his Love 1 Joh. 4.9. his glorious grace, and the riches of his grace Eph. 1.6, 7.

Did ever God give the world such a demonstration of his Love and Grace as in the Incarnation of his Son? O matchless, infinite, unlimited Love and Grace! He had done exceeding well for Man as he made him at first; for he put him into a very good state, stamp'd his own Image upon him, made him above all other Creatures to be his favourite: but he

foolishly sin'd, and fell from God, and thereby lost all his happi∣ness: Well! what did God now do? did he let Man alone, shut up his bowels against him, fall upon him with his utmost wrath? did he say, Nay, since 'tis thus let him even rise as he hath fallen; since he would be so foolish as for a trifle to break with me let him rot and die and perish for ever, I'le do no more for him? O no! not such a word or thought did pass from the gracious God towards his miserable Creature. He pitied undone man, found out help for him, yea sent his own Son to restore him: and how did he send this Son? why, in Flesh; but in what Flesh? surely it shall be altogether glorious flesh, such as shall be of a quite other Nature than that is which we poor mor∣tals have? I so it was (in some respects), but in others but just like to sinful flesh: put all this together and was not here Love? God will have sin to be punished but then the punishment shall be laid upon his own Son, and the sinner himself shall be acquitted, O the heighth of Justice! and yet O the heighth of Mercy too! There's more of Mercy in God's sending Christ and sending him in this way, than there would have been in his absolute pardoning of sin without any sending or any satisfaction; because alwayes the more costly a mercy is the more there is of Mercy in that mercy. And meer pardon, nay Salvation it self have not so much of Mercy and Love in them, as what was in Christ's assuming our Nature; for (as to the first) 'tis more for a King to put himself into the Traytor's stead and himself to make satisfaction for his Offence, than just to pardon him: and (as to the second) in Sal∣vation there is our advancement but in Christ's Incarnation there was his abasement; now 'tis more for such a Person as Christ to be a∣based than 'tis for such a Creature as Man to be advanced. All which being consider'd, what an obligation doth there lie upon us to get our hearts rais'd up unto and drawn out in the highest admira∣tion of God's Mercy!

Secondly, God the Son or Christ himself the Person who was incarnate, he too is greatly to be admired: with respect

• (1.) to his Love;
• (2.) to his Holiness;
• (3.) to his Power.

1. For his Love: which indeed was superlative and admirable, transcending the reach of the highest finite capacity. Christ knew what our flesh was, how much it was below him to take it, yet for our good he readily condescended to it; and was wil∣ling

to debase and depress himself if he might but advance and exalt us: here was the mirror of Love! The greatness of his Person speaks the greatness of his Love: Who being in the form of God, thought it not robbery to be equal with God; But made himself of no reputation, &c. what a Person was Christ before his Incar∣nation! what a fall was here thereby for such a Person! He who sate upon the throne was willing to lie in the manger; he that was clothed with brightness and Majesty disrob'd himself, put off his own royal attire and put on our course rags; he who fill'd the World confin'd him∣self to a Womb; he who was the Maker of all own'd a poor Woman for his Mo∣ther; he who was David's Lord became David's Son: what unsearchable mysteries of the Grace of Christ are here! He had Angels at his beck and might have employ'd one of them upon this service; but he would not, he'l come him∣self and trust no Creature in such an undertaking: was not this Love? God's first love (saith one) to man was in making man like himself, his Second great love was in making himself like man. There's† a what manner of love upon the Sons of men being made the Sons of God; but what manner of love was there in this that the Son of God should be made the Son of Man? I have nothing to say but wonder, wonder. This great person vouchsafed to come so near to believers, that he is not‖ ashamed to call them Brethren; he was willing to be made like to them that they might be made like to him, he took of theirs that he might give them of his; and since they could not ascend to him he was pleased to descend to them; O inexpressible Love! He did not only take flesh but that very flesh and blood which we have; yea he stoop'd to the† likeness of our sinful flesh: and how did he abase himself by and in this flesh! Phil. 2.7, 8. But made himself of no reputation, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he emptied himself (as it were) of all his former glory and fulness,) 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 hum∣bled himself, and became obedient unto death, even the death of the cross. Christ's external state in our Nature was so low and mean, (which he yet never stuck at or regarded, his design being to do good and not to appear in any worldly pomp or grandeur), that it seem'd to be below him not only as he was God but even as he was Man; He who before was equal to God was now scarce equal to

Man; 'twas prophetically spoken in his person Psal. 22.6. I am a worm and no man; nay, he was scarce equal to the meanest of other creatures, for he saith Matth. 8.20. The Foxes have holes, and the Birds of the air have nests, but the Son of man hath not where to lay his head: now surely the lower Christ's condition was, the higher should be our admiration of his Love. When the Humane Nature (as in us) was at the worst, sadly tainted by Adam's fall, then Christ took it upon him; though our stock was now sowre and degenerate yet he was willing to be ingrafted into it. When the noblest Families are under an attainder of treason persons are very shy of matching into them; 'twas no better than so with ours, and yet the Lord Jesus did not refuse to match into it. My Brethren, had he assum'd our Nature before we had spoyl'd it, even that had been an admirable condescention; but to assume it when (in us) it was so spoil'd & defac'd, here was the highest condescenti∣on that was imaginable. The Angelical Nature was pure and un∣tainted; for though many Angels had sinned yet their Nature was not touch'd, because they not standing in a Common Head as Man did, the Fall of some did not reach the whole order: and yet Christ meddled not with that Nature but with ours; Heb. 2.16. Verily he took not on him the Nature of Angels, but he took on him the seed of Abraham: O the grace and love of Christ to Man! There are Five expressions concerning him under the word made, every one of which holds forth the greatness of his humiliation (and consequently of his love):

• (1.) He was made flesh Joh. 1.14.
• (2.) He was made of a woman Gal. 4.4. he might have had flesh immediately created but 'twas not so; there was the instrumental concurrence of a woman to it (which heightens his humiliation therein): then
• (3.) he was made under the Law Gal. 4.4. yea
• (4.) he was made a curse for us Gal. 3.13. yea
• (5.) he was made sin 2 Cor. 5.21.

Now though there be some gradual rise (or rather fall) in all these yet I conceive the first holds forth the greatest humiliation; the reason is, because there is a greater distance and repugnancy be∣twixt God and Flesh, than there is betwixt Flesh and any of the other things which follow: but shall not all put together highly affect us, and fill our Souls with high thoughts of the Love of Christ? Blessed God! what hearts have we if such Considerations as these will not work them up to a Christ-admiring frame? Dear Saviour! thou who didst once take our sinless flesh be pleas'd to take away our lumpish, dull, sinful hearts; that there may be in us some such warm and raised affections as may (in some measure) answer to thine immense Love in thy Incarnation.

2. Admire the Holiness of Christ. That he should take true flesh and yet but the likeness of sinful flesh, be so like a sinner and yet no sinner, come so near to sin and yet be so far off from it, assume our Nature so wofully corrupted and vitiated (as it is in us), and live so long in that Nature after it was assum'd, and yet be perfectly free from sin; that so much sin should lye upon him and yet not the least sin be committed by him; O this is very strange and won∣derful! Who can touch pitch and not be defiled? who can take a Nature which (in its proper subject) was wholly depraved, and yet be holy? why, Christ did so and yet was holy: and if he could not have so done without impeaching his Holiness, as well as he lov'd man he would never have been made man: O let the Holi∣ness of Christ be adored by you.

3. Admire the Power of Christ. That that Nature which is so weak in us should be so strong in him, that he, even in our flesh, should be able to do and suffer as he did, this is admirable. There∣in he bafled a tempting Devil, bore up under the greatest pressures that ever lay upon any, did not sink under all his Sufferings, wrought unquestionable Miracles, pacified divine wrath, satisfy'd God's Justice, fulfilled the Law, condemned sin, subdued and con∣quered all the powers of Hell, held it out till all was finished; all this was done in our flesh by Christ-Man (though not as meer Man): I say, in our flesh, for had it not been so the thing had not been so great; but that Christ in our very Nature and Flesh should be able to do such things, there's the wonder: doubtless he must be assisted and strengthened by an higher Nature, otherwise it could not have been thus. Nay that Christ-Man should con∣tinue yet to do such strange and mighty things, O stand and won∣der at his Power! 'Twas the stone cut without hands (by which you are to understand Christ in the miraculous production of his Hu∣mane Nature,) which smote the image &c. Dan. 2.34. You read of one sitting upon the cloud like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle, for the cutting down of his enemies, Rev. 14.14. and the Son of man is brought be∣fore the ancient of dayes, and there was given him dominion and glo∣ry, and a kingdom, that all people, nations, and languages should serve him &c. Dan. 7.13, 14. Now that Christ in the Nature of Man should be thus exalted, and also do such great and glorious things,

is not this wonderful? Suppose you had seen Moses (when a child) in his Ark of bullrushes, laid in the flags by the rivers brink; and then afterwards had seen him (when grown up) in the head of the people of Israel, as their ruler and deliverer (as he is stiled Act. 7.35), subduing Pharaoh and all his Host; would not this have struck you with admiration? What then shall we say and think of Christ? he that for some time was shut up in his Mo∣thers womb, lay (as a weak infant) on her lap, suck'd at her breasts &c. and (when grown up) suffer'd and dy'd upon the Cross; this very Christ is the redeemer of the world, the Saviour of man, the King of all the earth, the universal Conqueror over Devils and all Enemies whatsoever, exalted far above principalities &c. what shall we say to these things? verily they command adoring silence and wonderment.

I have been very long (yet not too long I hope) upon this head; when the Incarnation of the Son of God is before me (than which there never was a greater thing to be wondred at) could I say too much in order to the raising of your hearts to the highest adoration, both of the thing and also of the persons concern'd in it? what more proper and necessary to be urg'd upon such an Argu∣ment than such a frame of spirit?

4. Fourthly, this great mystery of Christ's Incarnation must have some powerful influence upon your hearts and lives. My Bre∣thren! 'tis not enough to believe it, to have an ineffective light in the head about it; no, nor sometimes to have the affections wrought upon in the admiration of it; but this must be attended with deep impressions upon the heart and have a great efficacy upon the life. The Apostle having spoke of the mystery of Godliness presently he falls upon Christ's being manifested in the flesh, as a great part of that mystery of Godliness; and this in particular (as well as the whole Gospel in General) is set forth thereby, because (where 'tis known and believ'd aright) it doth very much con∣duce and operate to the promoting of Godliness. St. John tells us 1 Joh. 4.2. Every Spirit that confesseth that Jesus Christ is come in the flesh, is of God: is every Spirit that confesseth this, of God? yes, so far as assent to the truth and a faithful profession of that truth will carry it: But such as would be said to be of God in a more special and saving way, they must not only assent and profess but they must live suitably to what they do so believe and profess; this truth (of Christ's being come in the flesh) must have an efficacy upon them in what is practical, and then they will be of God in∣deed.

A God incarnate is both the great incouragement to Faith and also the great incentive to Duty.

Should I here fall upon the several particulars which offer them∣selves and enlarge upon them, I should too much trespass; briefly therefore let me but touch upon six or seven things:

• 1. Was Christ sent in flesh? and do you know and believe it? Oh how humble should you be! What an argument is here from Christ's Incarnation for humility! in his assuming flesh he hath set before you the highest, the most glorious pattern of humility that ever was, will you not follow it? Learn of me, for (saith he) I am meek and lowly; he gave sufficient evidence of his lowliness in becoming Man; now is it not better to learn of an humble God than of a proud man? O Christian! after such abasement of thy Lord and Saviour wilt thou be haughty and proud? how un∣suitable is a proud sinner to an humble Saviour! What (saith one) more mysterious than God humbled, more monstrous than man proud? When ever pride, self-conceitedness, self-exalting begin to rise in the heart, think of the humility of the Son of God; how he emptied himself, made himself of no reputation, took upon him the form of a Servant &c. and surely this will be an effectual Antidote against pride: The Apostle when he would further lowliness of mind in the Philippians, this is the consideration which he sets be∣fore them, Phil. 2.3, 6, 7, &c. We were undone by a proud De∣vil and a proud heart, if ever we be sav'd it must be by an humble Saviour and an humble heart.
• 2. Do not sin. Partly, that there may be in you as full a confor∣mity to Christ as here you can come up to; he took your Na∣ture and sinn'd not therein, you should be as like to him as ever you may: Partly, that Christ may have his end in his coming in the flesh; for why did he so come? but that he might destroy the works of the Devil 1 Joh. 3.8. that he might redeem you from all iniquity, and purifie unto himself a peculiar people, zealous of good works, Tit. 2.14. that you being delivered out of the hands of your enemies, might serve him without fear, in holiness and righteousness before him all the dayes of your life, Luk. 1.74, 75. Partly too, be∣cause upon Christ's sending in the flesh you have so full a demon∣stration of the evil of sin, how hateful it was to God &c. for it ha∣ving

• got into the world nothing could expiate it unless God's own Son will take flesh, yea, and suffer and die in that flesh, and so bring about the expiation of it: O what an evil is sin! Now notwithstanding and after all this will you yet love it and live in the commission of it? what will this be but (in effect) to say you regard not what Christ was or did? that you desire (as far as in you lies) to make this his great act, the taking of flesh, to be insignificant and to no purpose? as also to declare to the world by your practises that you have quite other thoughts of sin than what God himself hath.
• 3. Of all sins be sure you shun those which do most directly disparage and debase the Humane Nature; (such as drunkenness, intemperance, bodily uncleanness &c.): what a sad thing is it that ever such things should be done where there is such a Nature! When Christ hath assum'd that Nature, and by assuming it hath so dignified and advanc'd it, nay when he hath so highly glorify'd it as to carry it up with him to Heaven, and there to sit with it at the right hand of God; shall we by such and such sinful courses, the gratifying of such base lusts, dishonour and disparage it? God forbid! Sinners! let me intreat you when ever the temp∣tation comes to excite you to those Evils which in special do en∣trench upon the glory of the Humane Nature, (as to drink to excess, to defile your bodies by fleshly lusts &c.), do but seriously think with your selves that you are Men, and shall such carry it as beasts? that your Saviour hath just such a body as you have, and doth he abuse it by the committing of such Evils? that he hath your Nature, and doth he so and so sin in it? that he hath restor'd it (as 'tis in himself) to its pristine glory, and will you (as 'tis in your selves) keep it as vile as ever? surely if such who are drown'd in sensuality did but seriously think of this, they would abandon their base lusts rather than by them debase their excellent Nature.
• 4. Love God and Christ: yea, love them strongly, ardently, to a very intense degree of love. God is Love, (he hath made it ap∣pear so in his sending of Christ in flesh), therefore he deserves love; he hath sufficiently acted and declared his love to you, how will you act and declare your love to him &c. he loved and so loved you will you not‖ return love for love? I and so love him too (to the utmost of your capacity)? What will fire the cold heart with love to God if this will not do it, (viz.) his sending his own Son in the likeness of sinful flesh? he that knows and considers this certainly he cannot but be full of divine Love. And then Love

• Christ: was he willing to put on your rags, to cloath himself with your flesh? did he take your Nature? and that too under those circumstances which have been mentioned? doing this not for him∣self but wholly for your good? was he pleas'd so far to con∣descend as to become one of you? nay to put himself not only into your Nature but also into your stead (he might have been a Man and yet not a Surety)? O let him have your Love! your most hearty and cordial Love: pray let it be your greatest grief that you have no more love for him who deserves so much: alas! 'tis but a drop when it should be an Ocean, but a poor spark when it should be a vehement flame. And I would have you to love Christ who is incarnate as well as because he was incarnate: what an alluring, attracting object of Love is Christ God-man! God loves him as he is in our flesh, the Angels love him as in our flesh, the glorify'd Saints love him too in that notion, will not you also love him as he is so considered? Christ in our Nature is a Person very amiable; what is there in mear man to draw our love to him which is not in Christ (God and Man) with great advantage? he indeed is the Deliciae humani generis, fairer than the children of men, the† chiefest amongst ten thousand,‖ altogether lovely: those excellencies which are but scattered in us do all (like lines in the Centre) concur in him. A Christ incarnate is the love of heaven; let him be the love of earth too.
• 5. So love Christ as to be willing, nay ambitious to do, to suffer, to be abased for him. O Sirs! what shall we do for him who hath done such inexpressible things for us? shall we be loth to take his Cross who was so willing to take our Nature? he had but the like∣ness of sinful flesh, and yet how willingly and patiently did he suffer! we have the reality of sinful flesh, shall we hang off from suffering or be impatient under it? what abasement can be too much for the sons of men when the Son of God was thus abased? what service can be too mean for us when Christ stooped to the form of a Servant? He that knows how much Christ's love was above him will never think any work or service to be below him.
• 6. As Christ was pleas'd to partake with you in your Nature, so let it be your desire and endeavour to partake with him in his: I mean that which the Apostle speaks of when he saith, that by these you might be partakers of the divine Nature, 2 Pet. 1.4. even man (in such a sense) is capable of this and therefore should pursue after it. 'Twas part of Christ's humiliation to take our Humane Nature, but 'tis our highest exaltation to be brought under the participation,

• of his divine Nature: of which though we cannot be partakers as he was of the former, (for then we should be properly and for∣mally deify'd, which is high blasphemy); yet in the fruits and effects of it and in regard of conformity and likeness to it, so we may. God may become very man but man cannot become very God; he may be like to God by grace and holiness, but that's all: (thus we are to understand some passages of the Antients which seem to be very high). Now this is that which I would have you to labour after; that as Christ hath taken of yours so you may receive of his, as he was made like to you in what is proper to Man, so you (according to your capacity) may be made like to him in what is proper to God.
• 7. Be thankful: not in a common, ordinary, formal manner, but in the most lively, enlarged, raised manner that is possible. Where the mercy is high and great the thankfulness must bear some proportion to it. Did Christ condescend to take your flesh? for such gracious ends? O where is your praising and magnifying of God? should not the whole Soul be summon'd in to give its most united acknowledgement of so signal a mercy? The Angels ne∣ver reaped that advantage by his Incarnation which we do, and yet as soon as ever that took place they were at praising-work; Luk. 2.13, 14. Suddenly there was with the Angels a multitude of the heavenly Host praising God, and saying, Glory to God in the highest &c. Good old Zachary began his Prophesie with thanks∣giving, Luk. 1.68, 69. Blessed be the Lord God of Israel, for he hath visited and redeemed his people &c. and Simeon upon the sight of Christ in the Flesh was transported with joy, Luk. 2.29, &c. Then took he him up in his arms, and blessed God, and said, Lord now lettest thou thy Servant depart in peace according to thy word: For mine eyes have seen thy Salvation: Which thou hast prepared before the face of all people: a light to lighten the Gentiles, and the glory of thy people Israel. To move you to this thankfulness I can say no more than what I have already said; let but that be consider'd and you will daily, heartily, with the most raised affections bless God for a Christ incarnate.

And as you should do this for the thing it self so also for the re∣velation of it in the Gospel: where the mystery which was kept secret

since the world began, is now made manifest (as the Apostle speaks Rom. 16.25, 26.) This we had never known if God had not there revealed it; and the deeper is the mystery the higher is his mercy in the disclosing of it. To you 'tis given to know the my∣steries of the kingdom of Heaven, to others 'tis not so; how little doth the greatest part of the world know of a God in Flesh! Na∣ture may discover a God but 'tis Scripture only which discovers God-man: now why is that revealed to you which is hid to so many? Even so Father, for so it seemed good in thy sight Matth. 11.26. Nay further you have the clear revelation of this; what was hid in darker Prophesies and Types to the Fathers under the Old-Testament, is how under the New made as evident to you as the light of the noon-day: you do with open face behold the truth and glory of Christ's Manhood, you live under the dayes of the Son of Man; that which others expected and waited for and saw but† afar off is now accomplished and made good to you. Under the Law believers looked for the Son of God in flesh, you under the Gospel look on the Son of God in flesh; their language was I shall see him but not now, I shall behold him but not nigh, (as Balaam prophesied Numb. 24.17.); but under the Gospel the language is That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life: For the life was manifested and we have seen it &c. 1 Joh. 1.1, 2. I may say to you what Christ once did to his Disciples Luk. 10.23, 24. Blessed are the eyes which see the things which ye see: For I tell you, that many Prophets and Kings have desir'd to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. O put the thing and the revelation thereof together, how should God for both be magnified by us! had we as many tongues as members, was the whole body turn'd into this one member, yet we should not be able for this high and glorious mercy sufficiently to speak out and celebrate the praises of the most high God, (as Au∣stine pathetically expresses it). So much for this Second Ʋse by way of Exhortation.

The third and last is for Comfort. The point in hand is every way as fruitful for Consolation as for Exhortation; Christ sent in flesh? made flesh? what abundance of matter is wrap'd up in this for the heightning of the true believers joy! I have brought you to the very spring-head of divine Consolation; O that you might feel it flowing forth and running into your Souls! Abraham re∣joyced

to see Christ's day (the day of his Incarnation), he saw it and was glad, Joh. 8.56. let me tell you, you see that about it which he never saw will not you rejoyce and be glad? Fear not (said the Angel to the Shepherds), for behold I bring you good tydings of great joy, which shall be to all people: (what were these good tydings? why,) Ʋnto you is born this day in the City of David a Saviour, which is Christ the Lord. Luk. 2.10, 11. Christ born? the Son of God incarnate? good tydings indeed! blessed be God that they were ever brought to our ears! surely such ty∣dings call for great joy. If God would please to open your eyes to let you see what there is in a Christ sent in flesh, to fix your thoughts upon it, to help you to make the best improvement of it; I cannot but assure my self, that your hearts would be brimful of Comfort, that your fears would vanish (like the dark cloud be∣fore the bright-shining Sun); that instead of your sad desponden∣cies of Spirit you would triumph in Christ and lift up your heads with joy. O how injurious are they to the Saints in their hea∣venly glorying who would take away from them the Manhood of Christ! since (as 'tis truly said) No man can glory in that head in which he believes there is not his own Nature: And how in∣jurious are the Saints unto themselves, who do so little medi∣tate upon, improve, and draw comfort from Christ in this con∣sideration!

If it be ask'd, What is there in a Christ incarnate for the strengthning of the Faith, the heightning of the comfort of God's Children? give me leave to answer this Question in several par∣ticulars:

• 1. There's this in it, certainly this must be an effectual (and the most effectual way imaginable) for the promoting of God's glory and the Sinners good. If Christ become Man that must be a very proper and powerful Means in order to these ends, for (be∣sides the greatness of the thing in it self) if it shall please God out of his abundant mercy to propound to himself the bringing about of such things, he out of his infinite Wisdom will be sure to pitch upon such means as shall certainly reach them: and there∣fore he pitching upon this, unquestionably it shall attain what it was designed for. Is not this then ground of joy and a great support to faith, to consider that there is a way and such a way way found out as shall infallibly and effectually promote your good?
• ...

• 2. In this you have in high demonstration of his Love, yea the highest that was possible: for there was in it ultimus divini amoris conatus, infinite Love it self could go no higher than a Christ in Flesh. Now this Love of God is the strongest, the most heart-reviving cordial that can be given to a gra∣cious person; and answerable to the degree of that, so is the degree of his comfort; for evermore where God displayes his highest Love there he hath the highest comfort. You that are such, do you desire an evidence of this? and would that chear you? here you have one (the very highest that God could give), viz. his sending his own Son in the likeness of sinful flesh.
• 3. By this (as hath been already observed under a former head) all the promises are seal'd, confirm'd and ratify'd: Christ's Incar∣nation was not only one of the promises it self, yea, the grand Old-Testament promise, but it was the seal and confirmation of all the rest. When God would give Ahaz a sign for the incouraging of his faith as to the making good of a particular mercy promis'd, what was that sign? why, Behold a Virgin shall conceive and bear a Son, and shall call his name Immanuel; Isa. 7.14. and so it is in all other respects. The Promises indeed are confirmed several wayes, but there is not any one thing which gives an higher confirmation to them than this, Christ's being made Flesh: What ever God hath promis'd 'tis all sure now to be made good, why? because his great promise of the Incarnation of his Son (than the which nothing could be more high and more improbable) is exactly ac∣complished. A Christ incarnate is Faith's highest security: Saints! you have no reason now to question either God's power, (for what cannot he do who can unite the Godhead and the Manhood? what can be too hard for him who can make a Virgin to conceive?) or his mercy and willingness to do any thing for you; for he that will send his own Son in the likeness of sinful flesh what will he stick at? what can come after that can be so great as that? He that spared not his own Son how shall he not with him give us all things? Well therefore might the Apostle say, All the promises of God in him (in Christ) are yea, and in him Amen &c. 2 Cor. 1.20.

A very great and precious Truth here lies before me, which there-I would fain speak more fully un∣to: 'tis this, that all the excellent

Objects of the Christians Faith and Hope are made credible, nay, sure and certain upon the Incarnation of the Son of God. This I'le en∣deavour to make out in some Instances:

• 1. There's first the mystical union betwixt Christ and Believers: a very great mystery (as you have heard)! Christ in believers and one with them? what can be more wonderful! yet 'tis sure, there is such a thing and we may be assured of it for 'tis made credible and certain by that which I am upon. The Hypostatical Ʋnion ascertains the Mystical Ʋnion: the union of Persons is not so much as the Personal Ʋnion; he that hath thus united our Manhood to his Godhead in one Person, why may he not mystical∣ly unite our persons to his Person (this latter union not being so high as the former)? As 'tis said, the less is blessed of the better, so I may here say the less is confirmed by the greater: if Christ had not come so near us in the taking of our Nature the mystical union might have been more doubtful; but now there's no room for doubting. Observe that place Heb. 2.11. Both he that sanctifieth, and they who are sanctified, are all of one, (there's the union in the same common Nature); for which cause he is not ashamed to call them brethren, (there's the near relation or the mystical union grounded upon the former).
• 2. There's Communion with God, Christ's special presence in the Soul, the inhabitation of the Spirit. All very high and glorious things! so high that the poor creature knows not how to be∣lieve them: yet they also are very credible and certain upon Christ's Incarnation. 'Tis more for God to be made man then 'tis for God to converse with man, God manifested in the flesh is more than God manifesting himself to flesh. Moreover, Christ in our flesh laid the foundation of the Creatures Communion with God, and re∣moved that which hindred it (namely distance and enmity); these two stood in the sinners way as to this blessed communion, but Christ removed them both, and so brought it about. 'Tis ob∣servable, the Apostle having spoken of the Incarnation of Christ 1 Joh. 1.1, 2, 3. presently he adds, and truly our fellowship is with the Father, and with his Son Jesus Christ. O if he had not con∣descended to take our flesh there had been no such thing as our Communion with God; but now 'tis sure. And so 'tis in the other things which were mentioned: what is Christ's gracious presence in the Soul, or the in-dwelling of the Spirit in a child of God

• (both of which are often spoken of in Scripture) to the personal presence and inhabitation of the Godhead in the Manhood of Christ? In him dwelleth the fulness of the Godhead bodily; Col. 2.9.
• 3. There are such and such communications of Grace from God to a gracious heart: these are very secret yet very sure and credible. Up∣on communion of Nature communications of Grace do certainly fol∣low; Christ having assumed flesh there's now a way made, through which God may convey his Mercy and Love to Creatures as he pleases. The Godhead is the fountain from which all flows, and there's now a pipe to convey supply's from that fountain, viz. the Manhood of Christ; 1 Cor. 8.6. To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him; by Christ (in our flesh) all things come to us and we by him go to God; he is the Way (as he saith of himself Joh. 14.6.), the Way by which our duties are handed to God and God's mercies to us. O so long as Christ is Mediator betwixt God and Man as God-man, there may and there shall be mutual intercourses and communications be∣twixt God and Man.
• 4. The Scripture speaks much of the Sonship and Adoption of Believers. A very great and glorious priviledge! infinitely too great for such despicable worms as we are (considered in our selves): yet through the Grace of God in a Christ incarnate it is ours. This neer relation to God upon the Manhood of his own Son is now made very credible; for if the Son of God was made the Son of Man, why may not the Sons of Men be also made the Sons of God? if the One was so abased why may not the Other be so advanced? Especially if we consider, that the bring∣ing of Believers into this near relation was one great and special end why Christ was incarnate; Gal. 4.4, 5. When the fulness of the time was come God sent forth his Son, made of a Woman, made under the Law; To redeem them that were under the Law, [that we might receive the adoption of Sons]. When the Evangelist had laid down the exaltation of believers to a state of Sonship, Joh. 1.12. and had shown how that is brought about (Vers. 13.) immedi∣ately he falls upon Christ's being made flesh (V. 14.): whether the latter carries any reference to the former, or is brought in upon this or that account with respect to the Saints Sonship spoken of, I will

• not be positive in determining one way or another; only this I say as to the thing, 'tis not incredible that such who believe should become the Sons of God when the Word was made Flesh.
• 5. There's the Resurrection of the Body. And what more in∣credible to us than that! though the S••riptures are very express and plain in the asserting of it, though we know the Power of God and have many Considerations for the assuring us of its truth and certainty; yet how apt are we to stagger and to be under doubtful thoughts about it! But saith the Apostle Acts 26.8. Why should it be thought a thing incredible with you, that God should raise the dead? blessed Paul! is the Resurrection of the dead a thing not incredible? what is there to take off the incredibility of it? why, enough and enough (especially to us Christians). Christ's In∣carnation, and that which followed upon it, is sufficient to remove the incredibility of this mystery; for he took our flesh, then died in our flesh, then rose again in our flesh, (I say in our flesh, for he rose not only with a true Body but with the self-same Body that ours is, with that very Body in which he died and was buried): and if so, why then should the Resurrection of our Flesh or Bo∣dies be incredible? This is nothing but what hath been done al∣ready to and in our flesh; and 'tis less to raise flesh than to take flesh; 'twas more strange for him who was God to die, than 'tis for him who is Man being dead to live again. If it be said that Christ was an extraordinary Person, and therefore that his Resur∣rection is not to be bottomed upon for the making of ours sure and certain; I answer, but it is; because he did not rise as a single Person but as a common Head; and therefore he rising we may be assur'd that we shall rise too. 1 Cor. 15.20, 21, 22. But now is Christ ri∣sen from the dead, & become the first fruits of them that slept: For since by man came death, by man came also the resurrection of the dead: For as in Adam all die, even so in Christ shall all be made alive. He that believes Christ's Incarnation will upon that believe the Resurrection: As 'tis well observ'd by some upon that passage betwixt Christ and Martha (which we read of Joh. 11.); where he asked her (vers. 25, 26.) I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live; and whosoever liveth, and be∣lieveth in me, shall never die; believest thou this? mark her answer (Vers. 27.), She said unto him, yea Lord, I believe that thou art the Christ the Son of God, which should come into the world: as if she had said, yea Lord I do believe that thou canst raise the dead, since thou art the Son of God which wast to be and now art incarnate:

• he questions her about the Resurrection, she professeth her faith in his Incarnation; yet her Answer was very pertinent because she believing this could not but believe that also.
• 6. The possessing of the heavenly glory is the highest of all: and therefore of all the most incredible; for (usually) the higher the mercy is the harder it is to believe it. What (saith the poor Chri∣stian)? shall I in this flesh see God and live with him for ever? O this is a thing very improbable, much too big for my hope and faith! but whoever thou art (if thou beest a sincere Christian) thou mayst believe it and be sure of it. For Christ took thy flesh, purchased heaven for thee in thy flesh, ascended up to heaven in thy flesh, and is there glorify'd in thy flesh; and therefore may'st not thou assuredly hope, that thou also thy self in thine own flesh shalt go to God, and have it glorify'd (in its measure) as well as the Flesh of Christ is? what encouragement is here for faith! By Christ incarnate we do not only see that the Humane Nature is capable of the future blessedness, but we have thereby ground of full assurance of it: for what could he aim at in his being so, short of Heaven? In our Nature he both purchas'd it and also took possession of it, and all for us; Heb. 6.20. Whether the forerunner is [for us] entred, even Jesus, made an high Priest for ever after the order of Melchisedec. He being glorified, in him we are glorify'd; as he rose as a publick Head so he was glorified as a pub∣lick Head too: He who hath so advanc'd our Nature will in time advance our persons; his Incarnation (which is past) secures our Glorification (which is to come). 'Twas more for Christ to come down to earth than 'tis for him to carry us up to heaven; if he will condescend to be like to us in his humiliation, he will have us to be like to him in his exaltation. What can be too high for man when for him God was made Man? Well (Believers) Christ being sent in flesh what can now be too great for your faith! you have great and glorious things in your eye, but do not in the least question the accomplishment of them; all is made easie, credible, nay cer∣tain upon Christ's Incarnation; that being done all shall be done: (this is the third thing for the Comfort of God's people).

4. Fourthly, was Christ sent in Flesh? there's this in it for the strengthning of Faith and the heightning of Joy, that God is now knowable & accessible. 'Tis beyond all contradiction (some may say) a blessed thing to know God, I but who can know him? can any

see God and live? can a finite eye take a view of such an infinite Majesty (the least ray of which out-shines the Sun in its greatest brightness)? what? Man to know God? alas poor creature! his weak faculties will not bear the beholding of so glorious an Object. To which I answer, all this (in such a sense) is very true, yet let not humble Souls be discouraged; for this notwith∣standing they may yet know God savingly and comfortably (though not perfectly). In and by a Jesus in flesh the great God is know∣able: partly as he by Christ (so considered) is most clearly mani∣fested; in Christ God-Man we have the brightest objective manifesta∣tion of God. The whole Creation (though thereby much may be known of God, as you reade Rom. 1.20.) makes no such disco∣veries of him as Christ doth; therefore he's said (for this is one explication which the words will very well bear) to be the bright∣ness of his Father's Glory Heb. 1.3. and hence some stile him Speculum Patris, the glass wherein the Father in the most cleer and lively manner is represented; He that hath seen me hath seen the Fa∣ther Joh. 14.9. and the Apostle speaks of the light of the knowledge of the glory of God in the face (i.e. in and by the Manhood) of Jesus Christ, 2 Cor. 4.6. Partly too, as Christ in our flesh is a fit medium to transmit God as knowable to us: Indeed God (as consider'd ab∣solutely and in himself) is so infinitely above us, that we cannot here immediately behold him; so his Glory, his immense and in∣finite perfections should they be let out upon us, would soon re∣duce us to our first nothing: But he being consider'd in Christ, so mediately through Christ we can look upon him, see him and live; in this way the Majesty of God is (as it were) so re∣fracted, temper'd and qualified that the poor dimme eye of the creature may behold it. As we cannot immediately look upon the body of the Sun, so its splendor and intense light presently dazzles us; yet we can look upon it in a pail of water: so here, we cannot immediately behold God in the brightness of his Glory, (a finite faculty must needs be dazzled by an infinite Majesty); yet take him in the Flesh and Manhood of Christ, there his Glory is so brought down to us that we can see him and know him to our comfort. Christ Man interposes not only between us and God's Anger (to skreen us from it that we be not thereby con∣sum'd), but also between us and God's Majesty that we may not be overwhelm'd by the infiniteness of it: he lets it out as our capacity will bear, and so by him God becomes knowable: he both carry's us up to God and also brings down God to us. O

study God much! but then be sure you study him in Christ incar∣nate; in that way you may come to the knowledge of him. Augustine saith, by the Hypostatical Ʋnion of the Humane Nature with the Divine, there is such a collyrium or eye-salve made for us, that we may with these very eyes almost see the Deity: how should we rejoyce in the Manhood of Christ! By that flesh in which the Godhead was sometimes hid 'tis now reveal'd; that which was once a vail to cover it, is now a glass to represent it: do but know Christ and you will know God.

I add, God is now accessible. Christians! Christ having taken your flesh, carried it up with him to heaven, sitting in it at the right hand of God, and therein interceding for you; through him you may now go to God, and that too with all holy boldness and confidence. You have not to do with a Deus absolutus (which Lu∣ther so much dreaded) but with God through a Mediator; and (which may be a great encouragement to your Faith) that Media∣tor is the man Christ Jesus 1 Tim. 2.5. You go to God and you go by God (as clothed with your Nature); 'tis Deus quà itur & Deus quo itur: the God to whom you go commands your reverence, the God-man by whom you go incourages your confidence. O that you would more explicitly in Duty revive upon your thoughts Christ's Mediation and Intercession in heaven in your Nature! sure∣ly that would much embolden you in your addresses to God. Eph. 3.12. In whom we have boldness and access with confidence by the faith of him. Heb. 4.14, 16. Seeing we have a great high Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession: Let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. Heb. 10.19, 20, 21, 22. Having therefore boldness to enter into the Holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the vail, that is to say, his flesh; and having an High Priest over the house of God: Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil con∣science, and our bodies washed with pure water. Had Joseph's Brethren known that their own brother had been so near to Pha∣raoh, with what confidence would they have addressed themselves to him! Believers! Christ your Brother, who is flesh of your flesh, is at God's right hand as the great Master of Requests, the great Dispenser of Mercies, why do you not more improve this for the emboldening of your Spirits when in Prayer you go to God?

'Tis a great thing for the Saints Comfort to consider how things were formerly under the Law and how they are now under the Gospel. Then God carried it in a way of greater state and ma∣jesty, then he kept a greater distance and was more hardly accessible: see how the Apostle sets it forth Heb. 9.1. &c. Then verily the first Covenant had also Ordinances of Divine Service, and a worldly San∣ctuary: For there was a Tabernacle made, the first wherein was the Candlestick &c. and after the second vail, the Tabernacle which is called the Holiest of all: Which had the golden Censer &c. Now when these things were thus ordained, the Priests went alwayes into the first Tabernacle, accomplishing the Service of God: But into the second went the high Priest alone once every year, not without blood, which he offered for himself, and for the errors of the people. The Apostle here takes notice of the partition or division of the Tabernacle: for the Atrium or outer Court where the people used to be, that he speaks not of; only he meddles with the first and second Taber∣nacle where the ordinary Priests and the high Priest did officiate. Now (he saith) the first of these were to go no further than the first Tabernacle (the People might not go so far); the high Priest might go into the second Tabernacle. (the Sanctum Sanctorum), but how? with great restrictions; he must go alone, but once a year, and that too not without blood (see Exod. 30.10. Levit. 16.); and God was so strict about this, that it was as much as his life was worth even for him at any other time to venture into the Holy of Holy's: Levit. 16.2. The Lord said unto Moses, speak unto Aaron thy brother, that he come not at all times into the Holy place, within the vail, before the Mercy-seat which is upon the Ark [that he die not]: for I will appear in the cloud upon the Mercy-seat. Well! (not to instance in the restraints laid upon the Priests, Le∣vites &c. which the Word also mentions,) what might God's meaning be in this? see Vers. 8. The Holy Ghost this signifying, that the way into the Holiest of all was not yet made manifest, while that the way into the Holiest of all was not yet made manifest, while as the first Tabernacle was yet standing: as if the Apostle had said let not any wonder that God then would keep men at such a di∣stance, here was the reason of it (or the mystery which was at the bottom of it), Christ was not yet come; the true Tabernacle was

not as yet erected, the first Tabernacle was only then standing; Christ had not assum'd the Nature of Man thereby to make way for man freely to go to God; therefore the way to the Holiest of all was not yet made manifest. But now under the Gospel Christ being incarnate and gone to heaven in our flesh, now all may go to God freely, the way to him is open, every believer in the world may now enter into the Holy of Holy's, all former restraints and distances are now taken away. Mark the Scripture cited already, Heb. 10.19, 20. Having therefore, brethren, boldness to enter into the Holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the vail, that is to say, his flesh. By this flesh Christ's Humane Nature (or Christ in the Humane Nature) is unque∣stionably meant, which he calls the vail in allusion to that in the Tabernacle: wherein there was a twofold vail, one that covered the Ark; Exod. 40.3. And cover the Ark with the vail: the other which separated betwixt the Atrium and the first Tabernacle, as also betwixt the first Tabernacle and the second; Exod. 26.33. And the vail shall divide unto you between the Holy place and the most Holy: so Heb. 9.3. And after the second vail, the Tabernacle which is called the Holiest of all; to which he also alludes Heb. 6.19. which entreth into that which is within the vail. Now with respect to these vails Christ's Flesh or Manhood is set forth by the vail;

• (1.) as his Godhead for a time was hid and covered under it:
• (2.) as believers through this do go to God, as it is the way into the Holiest:

And so 'tis here brought in, for he saith by a new and living way which he hath consecrated for us, through the vail, that is to say, his flesh. You see what these Texts drive at, and what the Apostle draws from them (viz.) that Saints now (upon the Manhood of Christ) should with boldness enter into the Holiest, and draw neer to God with full assurance of Faith: this is their un∣speakable priviledge under the Gospel which they should improve and rejoyce in. This is the fourth thing for Comfort, God is now knowable and accessible.

5. Fifthly, This cannot but be exceedingly delightful to us to consider the advancement and dignity of our Nature. How is that Nature advanced by Christ's assuming of it! that which was his abasement was its advancement: As a mean family is advanc'd when some person of eminency marry's into it, so Christ having match'd into our broken and decay'd Nature what an honour did he thereby reflect upon it! God put a great deal of glory upon it in its first creation, Christ hath put much more glory upon it in the

Hypostatical Ʋnion. The Angelical Nature in some respects is above ours, but in others ours is above it; the Angels are not so concern'd in the mystical conjunction to Christ as we are; their advantages by a Saviour are not so high as ours, they are confirmed by Christ in a state of happiness and that's all, but we are con∣firmed and restored too; the great things which are done by Christ as Mediator he doth them in our Nature, and the great Honor which is conferr'd upon him refers to him in our Nature; 'tis the Son of Man who stands on the right hand of God Act. 7.56. Do∣minion, and Glory, and the Kingdom is given to the Son of man Dan. 7.13, 14. hee'l judge the world as the Son of man Matth. 25.31. Joh. 5.27. But the main preheminence of the Humane Nature above the Angelical, lies in the intimate uniting of it to the divine Nature; Heb. 2.16. Verily he took not on him the Nature of An∣gels, but he took on him the seed of Abraham. Man was the crea∣ture that was to be redeemed, and therefore 'twas the Nature of man that shall be assumed; can we think of this without great joy? Christ himself as Man is above us (in all things he must have the preheminence Col. 1.18.), but Angels (who are of another order) in several respects are below us.

6. A Christ incarnate is and must needs be very compassionate. This was one great reason why he took our Nature upon him, and in that Nature was exercis'd with such sorrows and sufferings that he might the better know how to sympathize with his mem∣bers in all their sorrows and sufferings. Heb. 2.17, 18. In all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest, in things pertaining to God, to make reconciliation for the sins of the people: For in that he him∣self hath suffered, being tempted, he is able to succour them that are tempted. Heb. 4.15. We have not an High Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. He that hath felt what o∣thers undergo knows the better how to pity them; sense and ex∣perience further compassion (where persons are not made of flint); none sympathize so much with those who labour under Gout, Stone &c. as those who have been afflicted with those pains them∣selves: God told the people of Israel, they knew the heart of a stranger seeing they themselves were strangers in the Land of Egypt, Exod. 23.9. How then must the bowels of Christ work to∣wards afflicted ones, he himself having been afflicted just as they are! besides the mercifulness and tenderness of his heart, there is

also his own former experience (which is yet fresh in his memory) of their miseries, which doth much draw out his compassion to them. Pray what are your afflictions? let them be what they will Christ underwent the same: are you poor? so was he; are you tempted? so was he; are you deserted? so was he; are you burdened under the weight of sin? so was he (though in a different way); do you suffer by men? so did he. And if there be any infirmities which he did not lie under, yet he knows how to pity you; for though he did not feel those particular infirmities in kind, (such as sickness, blindness &c.) yet he had some others which were equivalent to them, and so by proportion he knows how to commiserate you: so it comes in Heb. 5.2. Who can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity. 'Tis some allevia∣tion to our grief in our troubles when we know we have some who sympathize with us under them; O you that fear the Lord know, in all your sorrows, sufferings, troubles whatsoever, Christ in heaven hath a fellow-feeling and sympathy with you; he suffers no more but he sympathizes still: let this be an allay to your grief and a support to your faith.

7. Lastly, There's something in this which may give ease and relief under all troubles of mind. There's such a fulness in this Truth for the comfort of Souls, that there is scarce any inward trouble or discouragement which gracious persons here are exercised with, wherein they may not find considerable relief and satisfaction for conscience from this Incarnation of the Son of God. Christ's flesh is precious balm for a wounded Spirit, as 'tis meat indeed to feed the hungry Soul so 'tis balm indeed to heal the wounded Soul; 'tis an universal, catholick Cordial to revive and cheer under all faint∣ings whatever: Do I speak to any who are under spiritual dark∣ness? O that a Christ in Flesh might be thought of and improv'd by such!

To instance in the special fears, complaints, discouragements, burdens of troubled Souls, and to shew what there is in Christ as incarnate proper for their support and comfort under all, would be a vast work: I must therefore only hint a few things.

Are you tempted to entertain hard thoughts of God? to questi∣on the mercifulness of his Nature, his goodness &c? do you con∣ceive of him in some hideous and frightful manner? you greatly mistake God and think very much amiss of him. First think of God in Christ, and then of Christ in flesh, and surely you'l have

other apprehensions. A Christ sent in flesh represents God as benign, good, merciful, gracious, full of pity, tender-hearted, as de∣signing nothing but good to repenting sinners: did he thus send his own Son, and is he not all this? after he hath done such a thing can you imagine that he delights in the death of sinners? or that he will not be gracious to all who fly to him?

Are you afraid because of the Justice and Wrath of God? pray remember, therefore Christ came in flesh that he might satisfie the one and pacifie the other; these were the very things which he undertook to accomplish, and what he undertook no question but he went through with?

Doth Sin lie heavy upon your Consciences? mark the Text, God sent his own Son in the likeness of sinful flesh, for what end? for sin to condemn sin in the flesh: sin brought Christ from heaven, and he would not return thither again 'till by a Sacrifice offered in his flesh he had fully expiated it. Sin it self could not stand be∣fore him as in our flesh dying and suffering for it: if God will be∣come Man, the guilt of meer man shall not be so able to damn as the merit of God-man to save: O (thou true penitent) be thy sins never so many, never so great, yet do not give way to de∣spairing thoughts!

Bring out thy sins saith one), weigh them to the utmost aggravation of them, and set but this in the other scale God manifested in the flesh to take away sin, now will all thine iniquities seem lighter than vanity, yea be as nothing in comparison of that which is laid down as a propitiation for them: And again (saith he) What temptation will not va∣nish as a cloud before the wind, when we see God's Love in sending his Son, and Christ's Love in taking our Nature upon him, to reconcile us by the Sacrifice of his blood?

But some may object, 'tis a great while since Christ took flesh, and in that flesh made satisfaction to God, is not the efficacy and merit thereof impaired by that? no not in the least! Christ's merits are as fresh and have as great an efficacy now, as they had at the first moment of his Incarnation and Passion: may not that of the Apostle Heb. 2.16. have some reference to this, where he speaks of Christ's taking flesh in the Present Tense as if 'twas done but now? for 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he [taketh] not on him the na∣ture of Angels, but he [taketh] on him the seed of Abraham: (I speak this for the comfort of Christians, but not so as to give ad∣vantage to the Socinian, who because the words run in this Tense would therefore have them to be no proof of Christ's Incarnation).

Do your many defects, the imperfections in your Graces and Duties trouble you? you have Christ's perfect Manhood, his per∣fect Holiness and Obedience in that Nature to fly unto. The A∣postle Col. 2. sets down the Hypostatical Ʋnion (Vers. 9.) In him dwelleth all the fulness of the Godhead bodily: well, suppose it doth so what's this to Believers? why, it follows immediately (V. 10.) And ye are compleat in him. Christ being such a Person, so full and perfect a Mediator, in him every believer is and must be compleat. So that though the sense of imperfections in your selves must humble you, yet it must not overwhelm you because in Christ you are per∣fect.

Are you afraid notwithstanding all the Calls, Invitations, Pro∣mises of the Gospel, yet to close with Christ? O do not give way to such fears! If you come to him, cast your selves upon him, will he cast you off? he hath assur'd you he will not; Joh. 6.37. Him that cometh to me, I will in no wise cast off. Besides his word you have this to secure you, he in his Person came from heaven to you, and if you by Faith shall go to him do you think he will not give you kind reception? I am sure (and I will venture my Soul upon it) that the gracious promises and encouragements of the Gospel to draw sinners to Christ, shall all be made good; for since he was pleas'd to take my flesh, I have not the least reason to doubt but fully to be assur'd that he is real, hearty, in good earnest in all of them. (Many things of this nature might here be spoken unto, but 'tis full time to put an end to this subject).

Notes

• The Fourth General in the Words.
• Why this Branch is added to what goes before?
• Nonne satis erat dicere, mittens Filium suum? Hoc ipso verbo declaratum non fuisset istud magnum mysterium scitu{que} dignissimum: quomodo videlicet pecca∣tum peccati damnavit Omnipotens, simi∣litudine ••arnis peccati peccatores à pec∣cato liberans &c. Corn. Mussus.
• The Explica∣tion of the Words.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cy∣rill. Alexandr. in Joh. p. 95.
• The first broachers of which were A∣pollinaris, Va∣lentinus, &c. Of and against whom see Na∣janz. ad Necta∣rium. Athan. de Incarn. Christi. tom. 1. p. 619. & 1083.
• Of these things reade Tertull. in his excellent Treatise de Carne Christi. p. 374.
• Nullus un∣quam Angelus ideo descendit ut crucisigere∣tur &c. Si nun∣quam ejusmodi fuit causa An∣gelorum cor∣porandorum, habes causam cur non acce∣perint carnem. Non venerant mori, ideo nec nasci. At vero Christus mori missus, nasci quo{que} necessa∣rio habuit ut mori posset. Tertull. de Carne Christi. p. 363.
• †

  Vide Irena∣um advers. Hae∣res. lib. 4. c. 37.
• Non in simi∣litudine Carnis quasi Caro non esset Caro, sed in similitudine Carnis quia Caro erat sed peccati Caro non erat. Aug. Vide Serm. 3. & 6. de verbis Apostoli. In similitudine Carnis peccati fuisse Christum ait, non quod similitudinem Carnis accepit, quasi imaginem Corporis & non veritatem, sed similitudi∣nem Carnis peccatricis vult intelligi, quod ipsa non peccatrix Caro Christi ejus suit par cujus erat peccatum, genere non vitio Adae &c. Tertull. de Carne Christi. p. 372. Similitudo ad peccati titulum pertinet non ad substantiae mendacium &c. Idem adv. Marci. lib. 5. cap. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Ep. 65. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Chrysost. in loc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodoret. Misit Deus &c. ut in verâ carnis susceptione ag∣nosceretur veritas non fuisse peccati; & quantum ad corpus veritas intelligeretur, quantum ad peccatum similitudo peccati, Cassian. de Incarn. Dom. lib. 4.
• Two Proposi∣tions raised from the Words.
• Of the First Proposition wherein the verity of Christ's Flesh is proved.
• Athanas. tom. 1. de Incarn. Christi. Tertull. de Praescrip. advers. Haeret. c. 46. Haer. 3. & de Carne Christi, & advers. Marcion. (against whom he writes five Books). Epiphan. tom. 2. lib. 1. Haer. 24. & 80. & tom. 3. Haer. 42. August. tom. 4. p. 925. &c. Cyrill Alexandr. tom. 5. p. 678. &c.
• †

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignat. hence they were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Valentinus carnem Christi putativam introduxit. Tertull. de came Christi. They say Christ did but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Theophylact expresses it.
• ‖

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est ipsa Caro, etiamsi non cum pec∣cato &c. Missus ergo Filius Dei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. in carne non peccatrice, eâdem ta∣men, quae in nobis peccârat; five pollutâ non in ipso, sed in nobis. Naturam Peccati (h.e.) Peo∣catorum Dei Filius suscepit, puram quidem sed ut nostram, quae peccârat expiaret. Cum notissimo Hebraismo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 res ipsa dicatur, ut cum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ipse Homo dicitur, non video cur non & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vera sit ••aro: cum peccati non ab eo dicatur, qui assumsit at{que} hoc ipso expiavit, sed ab eo qui peccando corrupit. Heins.
• Phil. 2.6, 7, 8.
• Gen. 5.3.
• See the strength of these (with o∣ther) Texts drawn forth and vindicated against Objections by Mr. Tombes in a little Treatise called Emmannel or God-man, Sect. 15, 16, &c. (to the end of the Book.)
• Christ's Flesh was organiz'd.
• Of the Verity of Christ's Bo∣dy.
• Joh. 6.55.
• Vide Aquin. 3. p. Qu. 5. Art. 1.
• Col. 1.22.
• Quomodo hanc vocem interpretaris, Marcion &c. Ecce fallit & decipit &c. Ergo jam Christum non de coelo deferre debueras, sed de aliquo circulatoriò caetu, nec salutis Pontificem, sed spectaculi ar∣tificem &c. Tertull. de Carne Christi. p. 362.
• †

  Esuriit sub Diabolo, sitiit sub Sama∣ritide, lacrymatus est supra Lazarum, trepidavit ad mortem, sanguinem fudit postremò haec sunt opinor signa coelestia. Idem. ibid. p. 367.
• ‖

  Marcion ut carnem Christi negaret, negavit etiam nativitatem; aut ut nati∣vitatem negaret, negavit et Carnem, sci∣licet ne invicem sibi testimonium redde∣rent, & responderent Nativitas & Caro, quia nec nativitas sine carne, nec caro sine nativitate. Tertull. de Carne Christi. P. 358.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athan. de Incarn. p. 1083. Haec, quomodo in illo vera e∣rant si ipse non fuit verus? Si non verè habuit in se quod figeretur, quod morere∣tur, quod sepeliretur, & resuscitaretur? Carnem scilicet sanguine suffusam, ossibus structam, nervis, intextam, venis implex∣am, quae nasci & mori novit? Tertull. de Carn. Christi. p. 361.
• †

  Falsa est & fides nostra, & phantasma crit totum quod speramus a Christo. Ter∣tull. Ibid.
• Scelestissime hominum, qui interemtores excusas Dei: Nihil enim ab eis passus est Christus, si nihil verè est passus: Parce unicae spei to∣tius orbis, quid destruis neces∣sarium dedecus fidei? Tertull.
• Of the Verity of Christ's Manhood.
• Of his having a true Soul.
• Vide Aquin Sum. 3. p. Quest. 5. Art. 3. Suscepit non solum cor∣pus humanum (ut quidam putant), sed & animam nostrarum animarum similem per Naturam. August. de In∣carn. Verbi Dei. tom. 4. lib. 2. p. 243.
• †

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nemes. de Nat. Hom. c. 3. p. 94.
• H••c Deus in nobis salvavit, quod pro nobis suscepit, & illam Naturam parti∣cipem fecit salutis quam sibi conjunxit. Fulgent. ad Trasimund. &c.
• †

  Totum hominem sine peccato suscepit, ut totum quo constabat homo à peccato∣rum pes•••• sanaret. August. de Civit. Dei. lib. 10. ca. 17. Si totum debuerat libera∣re pietas, totum debuit suscipere divina Majestas. Totius ergo fuit hominis à Deo suscipienda Natura, quoniam in to∣to fuit captivitas captivanda &c. Fulgent. ad Trasimund. de Mysterio Mediat.
• Vide Najanz. Orat. 36. p. 588.
• See Epi∣phan. vol. 1. p. 743, 771.
• ‖

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodor. lib. 5 contra Hae∣res. cap. 11.
• †

  2 Thes. 2.11.
• Of Christ's submitting to the common Adjuncts &c. of the Humane Nature.
• Isal. 53.3.
• †

  Phil. 2.7.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. Martyr. Expos. Fidei.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Da∣mascen. de Orthod. Fid. l. 3. c. 20.
• How the Hu∣mane Nature in Christ and in us differs?
• Tertull. de Carne Christi: Deo nihil im∣possibile nisi quod non vult.—Quodcun{que} Deo indignum est mihi expe∣dit.—Quid magis etubescendum nasci an mori? Carnem gestare an Crucem? circuncidi an suffigi? educari an sepeliri? in praesepe deponi an in monumento recondi?—Vide Athanas. de In∣carn. Verbi Dei. tom. 1. p. 88. (more fully) p. 95. &c. Isidor. Pelus. Ep. L. 1. Ep. 141. Cyril. Hieros. Catech. 12. p. 111. Cyprian de Bapt. Christi. p. 492. Lactant. de Verâ Sa∣pient. cap. 22. Fulgent. ad Regem Trasim. de Christo Mediat. Anselm. cur Deus Homo. l. 1. cap. 3. p. 92.—Hoc mysterium à rectâ ratione abhorrere ac tanquam impossibile rejici, nun∣quam probabit. Ratio quidem corrupta ac primae Philosophiae ignara, futilia quaedam argu∣menta contra illud fingit: verùm ratio quae infinitam divinae Essentiae perfectionem agnoscit, ac Scripturam, eâ quâ par est modestiâ ac diligentiâ, consulit ac confert, mysterium hoc divinae na∣turae omnibus{que} ejus Attributis quam convenientissimum esse fatetur.—Incarnatio illa non so∣lum fuit possibilis, sed ejufmodi, Patris consilio posito quale in hominum salute exequi decrevit, simplicitèr necessaria, tantum{que} abest ut à divinâ Majestate abhorreat, ut nihil ejus Omnipoten∣tiam, Omniscientiam, summam Misericordiam ac Justitiam, uno verbo, infinitam ejus per∣fectionem magis patefaciat ac illustret. Bisterfeld. contra Crellium Lib. 1. Sect. 2. cap. 32. p. 341, 342.
• The Grounds and Reasons of Christ's Incar∣nation.
• That the Old-Testament Pro∣phesies, Pro∣mises, Types might be ac∣complished.
• Sybilla Gumaea in Virgil. Eclog. 4. Ultima Cumaei venit jam carminis aetas: Magnus ab integro seclorum nascitur ordo: Jam redit & Virgo, redeunt Saturnia regna: Jam nova Progenies coelo dimittitur alto &c. Of this see Athanas. tom. 2. p. 386. Dr. Jack∣son on the Creed. 7th. Book. Sect. 2. Chap. 8. p. 40. &c.
• Bp. Brownrigge Serm. p. 115.
• Dr. Cudworth true Notion of the Lord's Sup∣per. p. 62.
• †

  Dr. Jackson on the Creed 7th Book. sect. 3. ch. 20.
• Josephus calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, templum por∣tatile: Antiq. Jud. lib. 3. cap. 5. And Au∣stine, Templum deambulatori∣um.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Najanz. P. 375. tom. 1.
• The 2d Reason why Christ was incarnate and sent in Flesh, that he might be the better qualify'd for his Office and Work.
• Vide Anselm. cur Deus Ho∣mo Lib. 1. Cap. 11, 12, 19, 20.
• Suscipitur à virtute infirmi∣tas, a majesta∣te humilitas, ••ut quod no∣stris remediis congruebat, unus at{que} idem Dei & hominum Mediator & mori ex uno & resurgere possit ex al∣tero: Nisi enim esset verus Deus non adferret remedium, nisi esset verus Homo non praeberet exemplum. Leo de Nativ. Quum mortem nec solus Deus sentire, nec solus Homo superare∣posset, Humanam Naturam cum Divinâ sociavit, ut alterius imbecillitatem morti subjiceret, ad expianda peccata alterius virtute luctam cum morte suscipiens, nobis victoriam acquireret. Calvin. Instit. l. 2. cap. 12. &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. vide Epiphan. adv. Haer. l. 2. t. 2. p. 748.
• The 3d Reason why Christ was sent in Flesh, because this was the best and fittest way in order to the carrying on of God's designs.
• De Necessitate si quaeritur, non simplex quidem & absoluta fuit, sed manavit ex coelesti decreto unde pendebat hominum salus; caeterum quod nobis optimum e∣rat statuit clementissimus Pater. Calvin. Instit, lib. 2. cap. 12. Licet Deus solo nu∣tu voluntatis abolere potuisset peccatum, convenientius tamen ei visum fuit, si hâc justitiae viâ procederet ad destruendum regnum peccati, Estius in loc. Poterat Deus suam incomprehensibitem misericor∣diae largitatem patefacere, condonando noxam humano generi abs{que} ullo actu perfectae satisfactionis &c. Vide Soto in Rom. 8.3. & Aquin. Sum. 3. P. Qu. 1. Art. 2.
• Cyrill. Alex∣andr. Com∣ment. in. Joh. P. 95.
• Nascitur ut ipsam quam prius homo vi∣tiaverat Natu∣ram meliora∣ret. August. de temp. Serm. 20. p. 613. &c. Et quia ea natura pro nobis ple∣cti debuit quae peccaverat, quae{que} erat redimenda. Thes. Salmur. de Christo Mediat. p. 244. Quoniam ju∣stitia & Lex Dei ita flagitabant, ut Caro humana quae peccaverat, eadem pro peccato lueret, Pareus in loc. Homo qui debuit, Homo qui solvit &c. Bern. Ep. ad Innocent.
• Seven Pro∣positions for the due stating and opening of Christ's In∣carnation.
• 1. Prop. Christ who did exist as the Son of God be∣fore, was incarnate.
• †

  Socin. in Explic. cap. 1. Joh. & in Dis∣put. de Nat. Christi. Smalcius Homil. in 1. Joh. Hom. 8. Refut. thes. Grawer. & in refut. thes. Franzii. Crellius de uno Deo Patre. lib. 2. sect. 2. cap. 5. p. 562. Ostorod. Instit. cap. 17. Catech. Racov. p. 89.
• Disp. de Nat. Christi. p. 10. Humanatio∣nem merum humani ingenii suisse commen∣tum. p. 3. stu∣penda Dei me∣tamorphosis.
• †

  Smalcius re∣fut. thes. Fran∣ziu de Person. Christi. p. 67. quod alicui persuaderi potuisse valdè mirum esset, nisi homines vivi capti & dementati essent à Sathanâ &c. Dogma tremendum Id. Hom. 8. in 1. cap. Joh. p. 87.
• ‖

  Credimus etiamsi non semel at{que} iterum, sed satis crebrò, & apertissimè scriptum extaret, Deum esse hominem factum, multo satius esse, quia haec res sit absurda & fánae rationi planè contraria, & in Deum blasphema, mo∣dum aliquem dicendi comminisci, quo ista de Deo dici possint, quam ista simplicitèr. ita ut verba sonant intelligere &c. Smalcius Homil 8. in Joh. p. 89.
• Joh. 1.12. 1 Cor. 1.30. Rom. 7.13. Gal. 3.13. Rom. 1.3. Gal. 4.4.
• Socin. de Nat. Christi. p. 7. Smalc. Hom. 8. in 1. c. Joh. p. 88.
• Erasmus. Grotius. &c.
• Arnold. Catech. Racov. major. p. 27••. Galov. Socin. proflig. p. 285. Cocceius against Socin. in cap. 1. Joh. cap. 15. Bisterf. against Crellius. p. 564. Jacob. ad Portum against Ostorod. p. 166. Owen against Biddle ch. 13. p. 289. &c.
• See p. 284. &c.
• 2. Prop. Christ the Se∣cond Person only was in∣carnate.
• Joh. 1.14.
• Sola persona Filii incarnata est, ope∣rante tamen eandem incarnationem totâ Sanctâ Trinitate, cujus opera sunt inse∣parabilia. August. Quest. de Trinit. tom. 3. p. 1040. Vid. Anselm. de Incam. Verbi. cap. 3. & 4.
• †

  See Lombard. lib. 3. Dist. 1. Dr. Jack∣son on the Creed 7th Book. p. 255.
• Of this see Zanchy de tri∣bus Elohim. l. 5. c. 6. p. 546. &c. Tilen. de In∣carn. Filii Dei Disp. 1. Sect. 20. Aug. Serm. 3. de Temp.
• 3. Prop. Christ not in∣carnate till the fulness of time.
• Ne{que} enim Caro issa quae ex came Vir∣ginis nata est semper fuit, sea Deus qui sem∣per fuit ex car∣ne Virginis in carne Hominis advenit. Cas∣sian. de Incar. Dom. Lib. 6.
• The efficacy and benefit of Christ's Incar∣nation to those who lived be∣fore it.
• Why Christ was incarnate just when he was?
• Prop. 'Twas not the Divine Essence absolutely con∣sidered which assumed Flesh, but that Essence considered as subsisting in the Second Person.
• Tota igitur Natura Divina fuit incarnata, sed non quatenus absolutè & in se consideratur ut omnibus Perso∣nis communis, sed quatenus personalibus proprietatibus seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Personâ Filii de∣terminata co••sideratur. Davenant. in Col. 2.9. p. 240. Solus Filius suscepit humanitatem in singularitatem Personae non in unitatem Naturae Divinae. Concil. Tolet. Ne{que} enim Divina Na∣tura si propriè & accuratè loqui velimus, sed Persona Divina assumsit Naturam Humanam: Divina quidem Natura unitur Humanae sed eam nòn assumsit, assumere enim non est Naturae sed Suppositi. Bisterf. contra. Crell. p. 565. Vide Alting. Theol. Problem. p. 562. & 577.
• †

  1 Tim. 3.16.
• Prop. The Nature as∣suming was the Divine Nature.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damasc. de Orthod. Fide lib. 3. cap. 2. p. 167.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athan. de Inc. Christi. t. 1. p. 612.
• Prop. That the Hu∣mane Nature was so assum'd as to subsist in the Divine, & that both Na∣tures make but•• one Person.
• Of the Hypo∣statical Ʋni∣on.
• The mysteri∣ousness thereof.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. Martyr.
• See Mr. Per∣kins on Galat. p. 273.
• Yet there is a disparity in the union of these two in Man and of the two Natures in Christ. Of which seè Dr. Jackson on the Creed 7th B. p. 333.
• The Hypostati∣cal Ʋnion o∣pened in some Particulars. 'Tis not a com∣mon or ordina∣ry Ʋnion but special and ex∣traordinary.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. A∣than. de Inc. Verbi Dei. p. 593.
• The two great things wherei•• it consists.
• Of the Subsi∣stence of the Humane Na∣ture in the Divine.
• Estwick a∣gainst B. p. 113
• Incarnatio non est qualiscun{que} unio, sed est specialissima, proxima, & imme∣diatissuna unio, quâ Persona divina hu∣manam Naturam suâ Personalitate ca∣rentem it a terminat, ut eam personaliter sustentet, ipsi{que} illud complementum (at∣tamen longè eminentiori modo) commu∣nicet, quod a suà connaturali Personali∣tate accepisset. Bisterf. contra Crell. p. 568. Vid. Davenant. in Colos. p. 244.
• The two Natures make but one Person.
• Deus in aeternam personam Deitatis temporalem accepit substantiam Carnis. August. Duas substantias accipimus in uno Filio Dei, unam Deitatis, aliam Humanitatis, non duas Personas. Idem. de Trinit. & Unit. Dei. Vid. Anselm. de Incarn. Verbi. cap. 5. p. 87.
• In Deo non aliud & aliud quia una Na∣tura, in Chri∣sto non alius & alius quia una Persona.
• †

  Aquin. Sum. 3. parte quaest. 4. Art. 2.
• Vid. Daven. in Colos. 242.
• In this Ʋnion no conversion or confusion of the two Na∣tures.
• O 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Najanz. Orat. 35, 375. Non potes dicere, nisi natusfuisset & hominem verè induisset, Deus esse desi-'ssit, amittens quod erat, dum fit quod non e∣rat. Periculum enim status sui Deo nullum est &c. Terrull. de Carn. Chr. p. 359. Quasi non valuerit Christus vere hominem indutus Deus perse∣verare. Idem. p. 360. Verbum caro factum est &c. non in carnem mutatum ut desisteret esse quod erat, sed caepit esse quod non erat. August. de Trin. & Unit. tom. 4. p. 947. & Ep. 174. Non mutando quod erat, sed assumendo quod non erat.
• Nemo credat Dei Filium co∣aeternum & co∣aequalem conversum esse in hominis Filium, sed potius credamus, ut non consumptâ Divinâ & perfectè assumptâ humanâ substantiâ manentem Dei Filium factum hominis Filium. August. de Temp. Serm. 23. p. 616. &c. Neutra tamen ex duabus Naturis in aliam mutata est substantiam, unita quippe est non confusa Verbi Dei hominis{que} substantia, ut in Deum quod ex nobis fusce∣ptum fuerat perveniret. O admirabile mysterium! O innarrabile commercium! Aug. Medit. c. 16.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damasc. Orth. Fid. lib. 3. cap. 2. (vide etiam ibid. c. 3.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Najanz. Orat. 39 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Nyssen. contra Apollinar. l. 2. p. 69.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isidor. Pelus. l. 1. Ep. 323.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrysost. in Joh. 1.14. Vid. Athan. de Inc. Christi. p. 624. See Leporius his recantation in Cassian. de sucarn. Dom. L. 1. Agit utra{que} for ma cum alterius communione quod proprium est, Verbo scil. operante quod Verbi est, & carne exequente quod carnis est. Leo in Ep. ad. Flav. Ep. Constantinop.
• Joh. 10.30.
• †

  Joh. 14.28.
• ‖

  Joh. 8.58.
• Luk. 2.52.
• †

  Mark 13.32.
• Luk. 22.42.
• †

  Matth. 22.45.
• ‖

  Revel. 22.16.
• The Humane Nature in the first moment of its formation was united to the Divine.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Damasc. Orth. Fid. l. 3. cap. 2. v. Luommbard. L. 3. Dist. 2.
• Sharp. Cur∣sus Theol. p. 362.
• †

  Lud. Capel∣lus in Thes. Salmur. part. 2. p. 12. thes. 15. Dr. Jackson on the Creed 7th Book. Sect. 3. ch. 29. p. 324.
• 7. Prop. 'Tis probable, if Adam had not faln Christ had not been sent in Flesh.
• Scotus in 3. part. disput. 7. Quest. 3. Abs{que} praejudicio concedi potest, etiamsi humana natura non peccasset adhuc Christum carnem sumptu∣rum fuisse. Alex. Alons. 3. p. Qu. 2. memb. 13. Catharinus de praed. Christ. Pet. Galatinus de Arc. Cathol. ver. l. 7 c. 2.—Osiander &c.
• Aquinas p. 3. qui. 1. art. 3. Vasquez. in 3. part. tom. 1. disp. 10. art. 3. Becan. Theol. Schol. p. 3. c. 1. qu. 7. Calvin. Instit. l. 2. c. 12. against Osiander. Hoorneb. Socin. Confut. tom. 2. l. ••. c. 2. p. 253. Stegm. Photin. disp. 15. p. 176. Alting. Theol. Probl. Loc. 12. Probl. 5. p. 564.
• Gen. 3.15.
• Venit Filius hominis quaerere & salva∣re quod perierat; si homo non periisset filius hominis non venisset. Aug. Serm. 8. de Verbis Apost. Nulla causa fuit veni∣endi Christo Domino, nisi peccatores salvos facere: tolle vul••era, tolle mor∣bos, & nulla est medicinae causa: Idem Serm. 9.
• †

  Smalcius disp. 12. contra Franzium. See Franzius's answer to him de Sacrif. Disp. 15. Th. 75. &c.
• As Athanas••. de Incarn. Ver∣bi Dei. tom. 1. p. 53. &c. & p 591 &c. & de Hum. Nat. susc. 595. &c. Cyril. Alex. tem. 5. p. 678. &c. Tertull. de Carne Christi. & contra Mar∣cion. Cassian. Petav. Theol. Dogm. tom. 4. Ragusa in 3 part. Aquin. with Vasquez &c. Zan••h. Oper. Theolog. tom. 8. Gerhard. Loc. Com. tom. 1. de Pers. & Officio Christi p. 312. &c. et. in Uber. Exeg. Artic. tom. ult. lib 4 ••p 424. &c. Calvin. Instit. lib. 2. cap. 12. & 13. with in••∣numerable others.
• Of the Second Head.
• How Christ was sent in the likeness of sin∣ful Flesh.
• Camem pec∣catrici similem in paenâ non in culpâ. Habet tamen simili∣tudinem carnis peccat••icis per passibilitatem & mortalitatem. August. In carnem suam non pec∣••atum transtulit tanquam venenum Serpentis, sed tamen trans••••lit mortem ut esset in similitudine carnis Peccati paena siue culpâ; unde in carne peccati & culpa solveretur, & paena. Idem. See him lib. 14. c. 5. contra Faustum Manich. Similem carni peccatrici in hoc quod erat passibilis, nam caro hominis ante peccatum passioni subjecta non erat. Aquin. Si peccatum cum carne ac∣cepisset, dictus esset missus in Carnem peccati: si etiam Carnem immotalem & impassibilem sumpsisset (qualem modo habet) non diceretui missus in similitudinem carnis peccati; at qula carnem accepit sine peccato, passibilem tamen & mortalem, qualis est peccatorum caro propter peccatum talis effecta, ideo dicitur missus in similitudinem carnis peccati. Tolet.
• Ut tractare∣tur quo modo nocentes tra∣ctari solent. Grot. in Loc.
• †

  Isa. 53.6.
• ‖

  2 Cor. 5.21
• Rom. 8.32.
• †

  Isa. 53.10.
• ‖

  Matth. 26.39
• Matth. 11.19.
• †

  Matth. 27.63.
• ‖

  Joh. 10.36.
• Isa. 53.12. Mar. 15.28.
• †

  Isa. 35.3.
• In morte ejus potissimam causam si∣tam arbitramur, cur ei similitudo carnis peccati attributa sit ab Apostolo. De Dieu. Caro peccati habet mortem & pec∣catum, similitudo autem carnis peccati habuit mortem sine peccato. Si haberet peccatum caro esset peccati; si mortem non haberet, non esset similitudo carnis peccati. Anselm.
• †

  Tametsi nullis maculis inquinata fuit Christi caro peccatrix tamen in specie visa est, quatenus debitam sceleribus no∣stris paenam sustinuit. Calvin.
• ‖

  Christus indeubat personam peccatum habentis &c. cum caro passionibus mor∣ti{que} subjecta signum est communissimum hominis peccatum habentis, nec in ali∣quo fefellit nisi in Christo. Cajeran.
• 'Twas in Christ but the likeness of sinful Flesh: Of his Sancti∣ty & Holiness.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyrill. Lib. 15. contra Julian. Peccatricem carnem non as∣sumpsit qualis est nostra, naturalem vero illam nostram assumpsit. Si Caro Adae erat vera Caro antequam peccavit in Paradiso, uti{que} & Christi caro vera est humana caro, etiamsi peccati qualitatem non assumpserit. Muscul. Nostram in∣duens suam fecit, suam faciens non pec∣catricem eam fecit. Tertull. de Car. Christi, Hierom's gloss upon the Words (if those Commentaries upon this Epistle be his) is lyable to exception; susceptâ postea carne quae ad peccandum esset pro∣clivior, ipse tamen abs{que} peccato cam suscepit. See Perer. upon this Disp. 3. p. 850.
• †

  Athan. de Incarnat. Christi, p. 620.
• Habuit Na∣tura Humana quam Christus suscepit spe∣ciem peccati, non tamen ea revera peccato contaminari potuit. P. Mar∣tyr.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. vide Oecum. in loc. p. 301.
• †

  Particeps factus est infir∣mitatis non in∣iquitatis. Aug. Trahens de homine morta∣litatem non insquitatem. Id. tom. 3. 〈◊〉〈◊〉. 1072.
• A threefold Holiness in Christ.
• Haec est similitudo carnis, quia cum eadem sit caro quae & nostra, non tamen ita facta in utero est & nata ficut & caro nostra. Est enim sanctificata in utero & nata sine peccato, & ne{que} ipse in illâ pec∣cavit. Ideo enim Virginalis uterus electus est ad pattum dominicum, ut in sanctitate differret caro Dommi à carne nostrâ. Ambros.
• Alting Theol. Problem. prob. 8. p. 571. Dr. Pearson. on the Creed. p. 365.
• †

  Heb. 7.9, 10.
• Eandem as∣sumsit Natu∣ram Chri••tus, sed in ea non peccavi••. Am∣bros.
• The Grounds of Christ's Holiness and Sanctity.
• Si esset in il∣lo peccatum, auferendum es∣set illi, non ip∣se auferret. August.
• Piscat.
• Use. 1. Information.
• Of the excel∣lency of the Gospel and Christian Re∣ligion.
• Jac. Gotho∣fredus in 1 Tim. 3.15, 16. in Critic. vol. 7. p. 3770. &c.
• Of the excel∣lency of the Flesh and Manhood of Christ.
• Vid. Nyssen de Hom. opif. c. 3. p. 51. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euryphamus in Stobae. Ser. c1. p. 556. Theophrastus calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as though God in him would vye with and out-vye all that he had done besides in the whole visible creation. See Weems's Portrait. p. 60, 61.
• Psal. 45.7.
• Use 2. Exhortation to several Dutys.
• To give a full and firm assent to the truth of Christ's Incar∣nation.
• Non atten∣damus ad lin∣guam sed ad facta; si enim omnes inter∣rogantur, om∣nes uno ore confitentur Je∣sum esse Chri∣stum, quiescat paululum lin∣gua, vitam in∣terroga. Aug. in Ep. Joh. Tract. 3.
• Vide Whit∣tak. ad San∣deri Demonstr. Resp. p. 765.
• Of him as to this see Cyrill. Catech. 6.
• Vid. Anti∣christi Demon∣strat. per Rob. Abbat.
• Quanquam P. R. & corde credit & ore confitetur Jesum esse Christum, hoc tamen non integrè ac simplicitèr, sed ex parte tantum facit, dum Jesu multa de∣trahit quae Christo conveniunt: & Chri∣stum negat in carne venisse, non quidem totidem verbis at{que} apertè, sed per con∣sequens & obliquè, verè tamen & neces∣sario. Whittak. resp. ad Sanderi Dem. p. 768.
• Pet. Molin. in Th. Sedam. vol. 1. de Tran∣sub. p. 2. p. S 31. where he proves Ecclesi∣am Romanam destruere Na∣turam Huma∣nam Christi &c.
• Firmly to ad∣here to Christ, as sent in flesh.
• p. 310.
• 2d. Branch of the Exhorta∣tion, To be much in the study and con∣templation of a Christ incar∣nate
• Phil. 3.8.
• Dr. Sibbs o•• 1 Tim. 3.16. p. 65.
• 3d. Branch of the Exhortati∣on, To adore the mystery it self, and also the Father and the Son in the mystery.
• Luk. 2.14.
• The mystery of Christ's Incar∣nation to be admired.
• Filius Dei de Patre sine ma∣tre, Filius ho∣minis de ma∣tre sine Patre. Aug. de temp. Serm. 23. Vide Tertull de carne Christi. p. 373. Vaca∣bat viri semen &c.
• God the Father to be admired: 'tis shown how or wherein.
• Psal. 118.23.
• Mr. Bur∣roughs Gosp. Conv. p. 89.
• God the Son to be admired; 'tis shewn here also how or wherein,
• Te propter vitam{que} tuam sum Virginis alvum Ingressus, sum factus Homo &c. Lactant. de Benefic. Christi.
• Phil. 2.6, 7, 8.
• Jacet in pannis qui regnat in coelis. Mundum implens in praecepi jacens: Si∣dera regens, ubera lambens &c. Conditor Mariae natus ex Mariâ: Filius David Dominus David semen Abrahae qui est ante Abraham: Factor terrae factus in terrâ. August. de Temp. Serm. 20. & Serm. 23.
• Dr. Reyn. on the Passi∣ons. ch. 11. p. 99.
• †

  1 Joh. 3.1.
• ‖

  Heb. 2.11.
• Deplorata certè res erat nisi Majestas ipsa Dei ad nos descenderet, quando ascen∣dere nostrum non erat. Cal∣vin. Instit. l. 2. c. 12.
• †

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrysost.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Athan. de Inc. verbi. p. 96.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Chrysost. Haec erat Dei virtus in substantià pari perficere salutem. Non enim magnum si Spiritus Dei Carnem remediaret, sed si Caro consimilis peccatrici, dum Caro est sed non peccati. Tertull. adv. Marcion. l. 5.
• Exod. 2.3.
• Fourth Branch of the Exhor∣tation, To la∣bour after the powerful in∣fluence of Christ's Incar∣nation upon Heart & Life.
• 1 Tim. 3.16.
• Christians up∣on this must be humble.
• Matth. 11.29.
• Diabolus su∣perbus homi∣nem superbien∣tem perduxit ad mortem, Christus humilis hominem obedientem reduxit ad vitam; quia sicut ille clatus ce∣cidit & dejecit consentientem, sic iste humiliatus surrexit & erexit credentem. August. tem. 3. p. 1051.
• Must not Sin.
• Especially they must shun those sins which do most disparage and debase the Humane Na∣ture.
• Agnosce (O Christiane) dignitatem tu∣am, & divinae consors factus Naturae, noli in veterem vi∣litatem dege∣neri conversa∣tione redire. Leo de Nativ.
• They must love God and Christ.
• 1 Joh. 4.16.
• Joh. 3.16.
• ‖

  Si amare pi∣gebat, saltem reamare non pigeat. August. de Catech. Rud.
• Psal. 45.2.
• †

  Cant. 5.10.
• ‖

  16.
• Be ambitious to do and suffer for Christ.
• Deus Homo factus est, quid facturus est Homo propter quem Deus factus est Ho∣mo? August. tom. 3. p. 1070.
• Labour after the participa∣tion of the di∣vine Nature.
• Factus est Deus Homo, ut Homo fieret Deus. Aug. de Nativ.—Di∣vinitas Verbi aequalis Patri facta est parti∣ceps mortali∣tatis nostrae non de suo sed de nostro, ut & nos efficeremur participes Deitatis ejus, non de nostro sed de ipsuis. Aug. tom. 3. p. 1051. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Athan. de Incarn. Verb. p. 108. l. 1.
• Be thankful, both for the thing it self and also for the revelation of it.
• Matth. 13.11.
• 2 Cor. 3.18••.
• †

  Heb. 11.13.
• Si certè om∣nia membra nostra verte∣rentur in lin∣guas, ad re∣pendendum ti∣bi debitas lau∣des nequaquam sufficeret exi∣guitas nostra. Aug. medit. cap. 15.
• 3. Use.
• For Comfort•• to Believers.
• Nullus potest eo capite glo∣riari, in quo asserit Natu∣ram suam non haberi. Leo E∣pist. 11.
• Wherein doth Christ's Incar∣nation afford matter of Com∣fort to Be∣lievers?
• This an effectu∣al way to pro∣mote God's glory and the good of Sin∣ners.
• Nihil tam necessarium fuit ad erigen∣dam spem nostram, quam ut demonstra∣retur nobis quantum nos diligeret Deus: Quid vero isto indicio manifestius quam quod Dei Filius Naturae nostrae dignatus est inire consortium? Aug. de Trin. l. 13.
• The highest demonstration of God's Love.
• All the Pro∣mises are seal'd by this.
• Rom. 8.32.
• All the great objects of the Christians Faith and Hope, are by Christ's Incarnation made sure and credible: This proved by Instanc••s.
• As the Mysti∣cal Ʋnion.
• Heb. 7 7.
• Communion with God, Christ's speci∣al presence, the inhabita∣tion of the Spirit.
• &c. Alioqui nec satis pro∣pinqua vicini∣tas, nec affini∣tas satis firma, unde nobis spes fieret Deum nobiscum habitare; tantum erat inter nostras sordes & summam Dei munditiem dissidium. Calvin. Instit. lib. 2. c. 12.
• Communicati∣ons of Grace from God.
• Sonship to God
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in 1 Joh. Si Naturâ Dei filius propter filios hominum factus est Homi∣nis filius, quantò est credibilius Naturâ Filios Hominis Gratiae Dei filios fieri. &c. Aug. de Trinit. lib. 13. c. 9.
• The Resur∣rection of the Body.
• The Heavenly Glory.
• Est in ipso Jesu Christo unius cujus{que} nostrum portio Caro & sanguis: Ubi er∣go portio mea regnat ibi me regnare cre∣do, ubi caro mea glorificatur ibi glorio∣sum me esse cognosco &c. Aug. Medit. c. 15.
• Quid futurus est Homo pro∣pter quem Deus factus est Homo? Prosper.
• Ʋpon Christ's Incarnation God is know∣able and ac∣cessible.
• Per illam U∣nionem Hypo∣staticam, & assumptionem Humanae Na∣turae factum collyrium, per quod & oculis penè ipsis Di∣vinitas cerne∣retur. Aug. Tract. 3. in Joh.
• Of this and of the whole Tabernacle, see Joseph. Antiq. Jud. l. 3. c. 5.
• Austine (whom Sigonius follows) dif∣fers in his interpretation of this: Quod autem scriptum est, Pontificem sèmel in Anno solum Sancta esse ingressum, S. Au∣gustinus interpretatur, eum quotidie qui∣dem ingressum esse propter incensum, ac semel in Anno propter expiationem cum sanguine purificationis. Verùm possumus etiam dicere, eum quotidiè quidem San∣ctuarium esse ingressum, sed Sacerdotum comitatu stipatum, semel autem in Anno solum, i.e. sine Sacerdotibus in die ex∣piationum. Sigon. de Rep. Hebrae. l. 5. c. 2. For this Opinion he is severely taken up by P. Cunaeus de Rep. Heb. l. 1. c. 4.
• The Humane Nature is by Christ's Incar∣nation highly dignify'd and advanc'd.
• Christ incar∣nate must needs be very compassionate.
• There's ease and relief from this under all troubles of mind.
• Dr. Sibbs on 1 Tim. 3.16. p. 59.