American Puritan & Colonial

A Complete Body of Divinity

Samuel Willard (1640-1707) · 1,093,908 words · 4862 min

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There are the two Attributes which God designed 〈…〉 •• rancement of now man, and he w • ll • are both of these be exalted and ad •••• ed in these that are sared. H •• be only •••• del the re • elation of his Mercy, is the Salvation of the somer, be might have saved how without a • i • dia ••• ; a free pardoe, bestowed upon a creature so highly •• ending, would have been a wonderful illustrative of that. But because he had first established a rule of relative Justice; this Jestice n • w steps is, and makes a demand of its •• ght, before the Mercy which s •• es the sinner may be proceeded unto. It was God's pleasure, that his just ha •• ed of sin should be made known, as well as his undese • red love to the si •• er. And hence though he will be more • ul, yet he will minifest o • declare it, in a way of equity. He will be hath just, &c Rom. 2.2 • . Hence such an expression is use • , 1 Joh 1. 〈◊〉 . 〈…〉 and just to s •• gi • e as 〈◊〉 fi •• . To be just, and yet si • g •• e; yea to be just to forgive, or in forgiving, this is the mystery of • edemption; the not recarding of which hath made Christ's Satisfaction, so little set by in the world.

6. THAT Mercy • ay appear in g •• y, without • sscring any whence to s •• • e •• ic • of God it is • ig ••• s •• e that all the demands of the raie of Justice be sully answered for all these •• e are part • ers in this mercy. If the first Corenant be not satisfied for fallen man, it is impossible that his Salvation should consist with the relative Justice of God. That Covenant was a resul • ancy of infinite Wisdom; and hence the rule of it was so accommodated to the nature of man, that is was equal in its demand • , and just in his threatenings. And for that reason it is not to be earned out of doors with disgrace; but to be highly honored in man Salvation. And that it may so be it must be accomplished. And therefore Christ tells us Mat. 5.17. Think not that I am come to destroy the l ••••• r the prophets: I am not come to destroy, but to su • f • l. To the fulfilment whereof two things are necessary,

(1.) THAT the condition of happiness be performed. In that Covenant perfect obedience, & a constant life of blessedness were connected. Rom. 10.5. Man cannot be conducted to eternal life, according to the tenor of that Covenant, but on the account of perfect obedience to the la • y of it; for the least failure in any article of it, at any time, brings him under the curse, Gol. 3.10. This was the rule of Justice at the first; and it was never disanulled or repealed.
(2.) THAT, in case of disobedience, the pe •• ky of a be f ••• y s • ford. Time, ha • 〈◊〉 reta •• ed his primitive ingegrity, this put had been altogether needless. The th •••• ing could have none, but those that brought themselves under it. But because man is bec ••• gailty of sea and diso • ed • ace, be is now sullen under the sentence. The corse hath full •••• upon him, the law demands its sr • i •••••• of him, and it •• st have it, or the 〈◊〉 of Justice would be violated. The Law faith, the Sinner must 〈◊〉 . And it is just that it should be s • . And therefore death must be • u ••••• , for the law must be fulfilled in every a • i •• of it. Ma • . 5.18.

7. HENCE be that will e • k mercy of God •• the •••• er, and s •••• ed in his pe • n • e, 〈◊〉 be 〈◊〉 is present 〈…〉 sack a Right •••• of a the is, which must • e the S •••• t • Right •••• 〈◊〉 by •••••• active 〈…〉 , of not redly. It 〈◊〉 either that which be hath done himself, 〈◊〉 that which is done for him. And this is 〈◊〉 and properly the Sacrifice which is o •••• d up for Sinners. On this account it is 〈◊〉 Christ is sa • d to be m • de sin for 〈◊〉 C •••• . And to bear 〈◊〉 Christ • jements. Isai. 53.7. 〈◊〉 till a fair way be opened, that Mercy any show itself in a righteous way, the • e is 〈◊〉 town of place for Mercy at all. For God u •• r •• glor • lie •• e Attribute to the 〈◊〉 of another.

8. SINFUL men it •• ter'y at •• ie to 〈…〉 for himself. He can do neither the o • e, not the other to God's Satisfaction, and his owns ••• tation. He hath no personal righ • e •••••• left him, not can be obey the Law peri •• t •• , not yet so suffer the penalty of Sin, as •• de able to take out an acquit • ance from it, but it would be forever taking this Satisfiction • him; which is the very reason of the e • e •••• of the torments of the damned. Hence the riches of Grace is heightened by the exp ••••• of its coming at such a season. Rom. 5.6. F ••••• we 〈◊〉 yet without strength, in d • e ti •• Christ died for the u • g • dly. So that if there 〈…〉 way be found to remove the guilt of s • n 〈◊〉 the Sinner, and impute it to another 〈◊〉 is able to bear it, and to expiate it, and so • s take the obdience of another, and impo •••• to the Sinner, there is no room left for 〈◊〉 Salvation. And he that is such a Pes •• standing for Sinners under such a relation, is properly a Priest for them.

9. HE only that hath done all this is 〈…〉 pear before God for Sinners, to demand that 〈◊〉 b •• fit of it be applied to them. He only that can satisfy, yea that hath done it, is 〈…〉 i •• ercede. None else can carry that 〈◊〉 and Incense into the most holy Place, that 〈◊〉 make the atonement for them. How 〈◊〉 he make the challenge, who hath 〈◊〉 to ground it upon? And it can have so 〈◊〉 foundation but this. And if there he 〈…〉 he speak this, and so procure the appli •••••• of it to us, what hope were there for us, 〈◊〉 go to that God, who is a consuming 〈…〉 all those who have no Priest to interpose 〈◊〉 them. This is our encouragement, that 〈◊〉 have such a • Advocate, 1 Joh. 2.1.

10. NONE but Christ, who is God and men. 〈◊〉 be all thus 〈◊〉 as, and therefore if • e had 〈◊〉 •• g • ged an, and per • ormed it, at 〈◊〉 had 〈…〉 per ••• ed forever. It was when none 〈◊〉 appeat to be a Sav • out, that he slept in 〈◊〉 •• der ••• the work. Isea. 63.16. So that 〈…〉 of the ••• gh •• of Christ; Pr •••• ••• , 〈◊〉 to thus much. viz. If God be 〈◊〉 ••••• ed to fallen man, there is no Salvation can be expected for him. If Justice 〈…〉 appeased, there is no rec • nciling him, 〈◊〉 ••••• ing of his Mercy to look towards the 〈…〉 with a propitious eye. If there he not 〈◊〉 was can by his active and puss • re obedience, answer of the Law to the full of its demands, it cannot be satission, but remains in is fury against the Sinner. Now there was 〈◊〉 but the S •• of God in our nature, that 〈◊〉 tide to after such a Sacrifice and thereupon to be able powerfully to intercede for 〈◊〉 So that, had not he been our High Priest, 〈◊〉 must have been last, and perished for 〈◊〉 , by ab • ding under the wrath of God, which would have wrought our eternal ruin.

II. NOW let us observe the great Ex • e • lleney of Christ Priel • b •• d. or wherein be exceeded of the Typer that ever were of it. We read, 〈◊〉 110.4. that be is said to be Friest for 〈◊〉 ofter the order of Mel • bisedeck. And the Ap ••• le i • fi • ts upon it, Hob. 7. begin. And it ••• used to express something in his Priesthood 〈◊〉 •••• meant, than that of Aaron. Touching the Person of Mel • bisdick, we have no • there account than what is given, Gen. 14. 〈…〉 , • 9, 20. And touching the order, we had 〈◊〉 nothing at all, had not the Apostle 〈◊〉 Chapter explained it to us: which I such 〈◊〉 farther comment upon than to set such the excellency of Christ's Priestly Office. Plese let us observe. That A • ron was a Type of Christ, and whatsoever did truly belong 〈◊〉 a Priest it him, was truly accomplished by Christ as the Antitype: and wherein anything was more excellent in Alelchisedeck 's Pri •• hood, therein was Christ after the ori ••• of him. And there are more especially 〈◊〉 things to be observed in it.

1. THE legal Priesthood seas confirmed, by the ••• vention of an human ordination, a holy anction, and other ceremonies attending 〈◊〉 . We have a particular account of them in the law of Moses. Whereas Christ's hi •• hood was conferred on him after an ••• dinary manner, by an immediate call ••• semation, being anointed to it by the spi • it; as hath been before observed. We 〈◊〉 of no ceremonies in the call and instal ••• of Melchizedek, but only that he was Christ of the most high God. We have therefore this account of him in the illustration 〈◊〉 Type, Heb. 7.15, 16. And it is yet far •• evident: for that after the similitude of ••• sodee there ariseth another Priest. Who is 〈◊〉 not after the law of a carnal commond ••• , but after the power of an endless life. In which he is opposed to the other.

2. THE legal Priesthood was changeable. It was capable of being altered; whereas the Priestood of Christ, was ••• hangeable. And there were two ways in which the Priesthood might be altered, which His is not to • ched withal.

(1.) ONE was cape •• e of being disl • ced, and another being put is his r •••• . For the Aaronical Priests were in subjection to the civil powers, and might be so criminal as to forseit their place; thus we find that Solomon put by Atia • h • r, and subtituted Z • dock in his room; 1 Kings 2.27, with 35. But Christ hath no Substitute, can never forfeit his Office, being a Priest forever.

(2.) THE high Priest by his death was displeced, and lest his Office to another. A • ron dies, and the Priests robes are put upon Eleazar. Death unavoidably put an end to the high Priests Service, and so, as many generations as there were, so many changes there came; but Christ is a continuing Priest, he dies not to give place to another, but as by his death he accomplished one part of his Office, viz. Satisfaction: so in an endless life he pursues the designs of the other, viz Intercession: Heb. 7 23, 24, 25. And this was darkly shadowed in Melchisodeck, ver. 3. It was a mysterious Providence, that neither his extract, birth, nor desth, should be mentioned in Scripture, that the silence that is there about it, might be typical of the extraordinary and andless Priesthood of Christ.

THE legal Priests were imperfect sinful men, and so they flood in need themselves of being purised. On this account they were to offer up Sacrisices for their own Sins, as well as for the sins of the people; yea, there were offerings to be sacrificed for them at their consecration to their Office, to signify that they themselves were impure, & needed cleansing: whereas Christ was pure, spotless, endefiled, he needed no Sacrifice for himself, no offering to present on his account, to satisfy for his offenses, spotless and rigorous justice could lay nothing to his charge, he never did harth, or offended either God or man; Heb. 7.26, 27. For such an high Priest became us, who is holy, harmless, undefiled, separate from s • aners, and made higher than the heavens. Who needeth not daily at those high priests, to offer up sacrifice first for his own sins, and then for the people's: for this be did once, when be offered up himself He was a Lamb without blomish, and thereupon was capable of being the Sacrifice as well as the Priest.

4. THE legal Priests served in a perishable house, an earthly tabernocle and temple; but be in an unperishable and heavenly. Now that was perishable on a double account.

(1.) IT was liable to decay & ruin. Hence we read how often there was cost laid out to repair it. And at length the temple and ordinances, & Priests Services were all broken up, and laid waste by the Babylonians, at the sacking of Jerusalem, the House of God was burnt with fire, and some of the Priests slain, and the other led captive. But Christ is eatred into the Heavens after he had done his work here, and that is an eternal House, a Temple that is diable to • no casualty.
(2.) THAT House is Priesthood, and Services to • re all to be ab • lshed. they were but temp • raty and trauslent: the Taber • acle was to be taken down, who priesthood to be antiquated, and the whole method of external in •• ituted worship to be changed, by the introduction of another Heb. 7.12. For the Friesthood bring changed • there in made of • neat ••• s • a change also: of the 〈◊〉 . But Christ's Priesthood is Ameb • rg canbe, murd •• Because tie shall never give place to another. A • o • s was typical and shadowy, and so when the antitype and substance came, the shades fled away a Herther • fore abides u Priest, v. 2.

5. THE legal Priesthood their many Sucrision, They ware tain to be often reiterating their oblations and once every year there was a return of the great expiasion, and fin-offetings were dailys presented 〈◊〉 : sacrificed; But Christ;s excellency as a Priest lies in this, that at once be affered one Sacrifice, which ons •• ved the Low comple ••• , and was entirely sufficient for then expiation of the guilt of his whole Church on genetal, and every Soul in particulor for whom he undertooks Heb, 9.2 &c.

6. AS the •• gal Priesthood was imperfect in itself, so it trude nothing sur • ect, but • eft all things under imperfection. What could shadows do? And this was the reason, of bringing in the Melenisedeckia. Heb. 7.11. If abesesore Perfection were by that evi •• cal Priesthood (for under is the people received the into) what further need was there that another Priest should rise after the order of Melchizedek, and was called after the order of daron? That Priesthood might have stood if it could have given perfection to what it shadowed, and not been a • rered: but it could not. The end of Priesthood is to take away sin; but there was nothing in that order that could do it. The Priests-wese sinful men, the Sac • fices in feriour things. Hed to begin. But Christ's is a perfect Priesthood; & b • ings perfect Sanctification with it ver. 10, 11. and complete Saivation. Heb. 7.25.

7. THE legal Priests were confirmed with-but an Oath, but Christ with an Oath. Heb. 7.20, 21, 22. The Solemaity of Christ's Inauguration, is a strong Argument to prove the Excellency of his Office. We do not use great Solemnities about triffing matters. It shows therefore that his Office was of infinitely more concernment than theirs. The business of his, and the benefits flowing to his People from it, were thus ratined with the most glorious and infallible confirmation that could he, viz. An Oath of God Himself. And thus Christ appears to be every way, a most excellent and incomparable High Priest.

USE I. LEARN we hence, how miserable our condition is by nature Christ's Priestbood is a clear glass, in which fallen man may discover his woeful misery. A text from which he may read to himself a Lecture of his undone estate. That man stands in need of a a priest to interpose between God and him to satisfy for him, and plead his cause frien • , that there is a fearful controversy between God and him; else there w • uld be no occasion for a Priest. We read of no such Office before man's apostasy. A Priest is to ma •• atonement, and if so, then God is certa ••• angry with us, and if so, we are in a foo ••• state; for as His love is our felicity so 〈◊〉 wrath is our undoing. Psal. 767. It also re ••• as that we are not able of ourselves to 〈◊〉 up the breach, and temove the contror •• lie for if we could, there would not have 〈◊〉 another to do it for us. God is angry i • deed, when without a Sacrince & Satisfaction, 〈◊〉 will not be reconciled to man, but there a •••• ba a Third. Person, an High Priest to step 〈◊〉 , and satisfy for him: and that man wams ••• Priest, that none • l • e can be sufficient 〈◊〉 answer for him. Had it been a small br •••• , why might not some Argel have stepped 〈◊〉 , and gotten an act of oblivion for him? Of •• lie might not. Man have satisfied for him •••• Mich. 6.6, 7 Wherewith shall I come b • fore the Lord, and bow m • s • l • before th • most 〈◊〉 God? shall I come before him with burm af •• ings, with calves of a year •• d? Will the 〈◊〉 be pleased with thousands of rams, or with 〈◊〉 thousands of rivers f • oy • ? shall I give my 〈◊〉 b • rn for my transgression, the frail of my body for the sin of my soul. That n • ne would 〈◊〉 but the Lord from Heaven, the Prince of Glory that he must put on our nature, and rud ••• him to be our Priest or el • s;e no Redemp ••• And that there must be such a Sacrifice 〈◊〉 atonement offered: that the bl • od of ba •• 〈◊〉 goats will not do; That silver and 〈…〉 contemptible things: That the Blood of 〈◊〉 could only expiate. 1 Pet. 1.18, 19. • low dreadfully miserable! &c.

USE II. BE we all Exh • rted to seek & su •• an interest in this High Priest and his Obl •••• . This is our great Concern. we must all 〈◊〉 long appear before God's Tribunal of Justice As out stare shall then be found, so 〈…〉 go wir • us to all Eternity. The Law ••• the be magnified, and if that hath any 〈◊〉 to lay to our charge, we must needs be ••• demned to suffer everlasting miseries, and there will be no eseaping. And we are •••• y one of us transgressors of that Law, it our natural state, and: eld fast under the 〈◊〉 of it Except then we have a Priest 〈◊〉 i •• Sacrifice to satisfy this Justice, we shall 〈◊〉 stand in that day. And these is no 〈◊〉 Priest but Christ, no other Sacrifice b • t is Obedience, that can answer for us. But 〈◊〉 is All-sufficient for this, and can do all 〈◊〉 that we want on the account. His 〈◊〉 his Sacrifice, &c. His Entertainment as 〈◊〉 Intercessor, &c. and He is exceeding 〈◊〉 He invites, &c. Come then away to 〈◊〉 make haste, use no delays. Justice 〈…〉 avenger of blood, that is, pursuing as, 〈◊〉 death; Get into this City of refuge, and 〈◊〉 shall be well forever.

[JANUARY 21. 1695.]

SERMON XCIII.

QUESTION XXVI.

• OW doth CHRIST execute the Office of a King?

ANSWER.

• HRIST executeth the Office of a 〈◊〉 in Subduing us to Himself, in ••• g and Defending us, and in Re • ing and Conquering all His and our ••• ies.

• E before observed, that Christ in the execut • on of His Mediatorship hath with God and man. In his transacting God for us, he dischargeth the Office Priest. In his treating with us, to bring 〈◊〉 the enjoyment of God, he hears the ••• es of a Prophet and a King. Of his Pro •• ical wherein he deals with our Under •• ings, we have formerly considered. That King now follows to be looked into, in 〈◊〉 he applies himself to our Wills by giving ••• acy to the things of our Peace and Salvation. •• all follow the same Method in opening 〈◊〉 Office which I did in the former, by 〈…〉 Nature. 2. The Necessity. The 〈…〉 of it above all in the World. 〈◊〉 TOUCH 〈◊〉 the Nature of the Kingly 〈◊〉 of Christ, we have it experess'd in the ••• er by the Effects of it. But before we 〈◊〉 to a particular view of that, way may made to it by a brief glance at the Quality his Kingdom, His Investiture in it, and the •• cial End or Design of it.

1. AS to the Quality of his Kingdom it is •• itual. It is indeed resembled by the • ingdoms of this World, as having some •• logy with them; but it • s quite of ano •• er nature. When Pilate heard of Christ's •• ing a King, he was disturbed, suspecting are might be some detriment in it to the •• man Empire; but Christ would not have 〈◊〉 take any thought about that; His King •• m was of another nature, and could be •• aged although that remained. Joh. 18.36. •• sus answered, My Kingdom is not of this •• id: if my kingdom were of this world, then 〈◊〉 my servants sight, that I should not be deli ••• to 〈◊〉 fews: but now is my kingdom not whence. His Kingdom is not attended 〈◊〉 external pomp a • d state; He doth not upon a worldly Throne: but His is a di ••• Kingdom; its Administrations are Spi ••• l. The not understanding of this was that • hich led the Jews into so soul a mistake, as, 〈◊〉 they had all the convictions necessary, •• t be was the Messiah; they might see him glorious One, and the Prophecies of Him 〈◊〉 was to come, convincingly fulfilled in 〈◊〉 , yet because he came not with outward Splendor, and sat not on a Te ••• stial Throne, they could not believe him to be the King they looked for. However, as there is now a mighty efficacy of his Kingly Power in the World, there is also a time coming wherein He shall appeas in His glorious Majesty, and all the World shall see it, and know Him to be King of Kings, and Lord of Lord's, Rev. 1.7. And mean while his People know it, and the efficacy of it in their Souls.

2. WITH respect to his Investiture, or the way how he came to be King, we may observe, There is a natural Kingdom of Christ which belongs to him as God. For, being one in essence with his Father, He hath thereupon an everlasting Kingdom, and absolute Sovereignty belonging to Him. But this is not that we are now considering of. There is therefore besides this, a Mediat • rial Kingdom which Christ received from his Father: And when the Affairs of it are finished, He will resign it up again to Him that gave it him. 1 Cor. 15.24. And this is that which he holds by Office Observe the • , That Jesus Chr • st God-Man-Mediator, received Power and Anthority from his Father, to administer all the Affairs of the Kingdom of his Church, and of the whole World for the good of his Church. Here consider two things.

(1.) THAT God hath the right of Dominion over his Creatures. And there needs no more to evince this, but the relation that they bear to him of his Creatures. Psal. 100.2, 3. Serve the Lord with gladness; come before his presence with singing. Knew ye that the Lord he is God, it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. Hence they must needs owe to Him such homage as is due from the thing made, to him who is the maker of it. That we have our being from him, and for that reason we ought to acknowledge ourselves to be entirely under him; not can He who gave the Creature its being, relinquish his dominions; that were to give away his Glory, which he hath said he will not. Isai. 42.8.
(2.) THAT God hath by a free & voluntary donation, made over the dispensation of this Dominion to Jesus Christ the Mediator; to Christ God-Man. And there are several expressions in the Word of God, which set forth his Donation, and Christ's Inauguration. He made choice of him to this Office He did it upon mature deliberation; and on that account he is called his chosen, Psal. 89.3, 19. Isai. 43. 10. He anointed him to this Office; giving him both fullness of Authority and of Grace to discharge it. Hence he is called his An •• nted. Psal. 2.6. Isai. 11.2, 3, 4. He hath put all Power and Authority into his hands, with a full •• erty of Administration of this Kingdom, J • h. 5.22, 27. Mat. 28.18. And he hath proclaimed him his King, and requires all the World to pay homage to him as so. The decree is published, Psal. 2.7. and that by a Voice from Heaven, Mat. 3.17. And warning is given to all ranks of men, Psal. 2.10, 11, 12. His d • mi • ion described, Psal. 70. 〈◊〉 , &c. Angels are required to worship him, Heb. 1.6. and every • ner to bite, Phil 2.9, 10.

3. AS to the special design of this Kingly Office, it is to bestow spiritual Peace and eternal Salvation upon his Redeemed. Having by his Priesthood wrought out their Redemption, and reconciled God to them. he applies this benefit to them by his Prophetical and Kingly Offices, and by this latter he brings them into, and keeps them in perfect peace, and leaves not till he hath invested them with complete Salvation. And all that he doth in pursuance of this Office, hath a respect hereunto. Man, by his Apostasy was fallen u • der the curse of the first Covenant, & there was no peace for him by that Covenant. The new Covenant which is made in Christ, and the dispensation whereof is committed to him, is properly a C • venant of Peace. And he was made King, that he might lead men to the enjoyment of this Peace; and this includes both the way and the end. He must guide them in the one, and so bring them to partake in, and possess the other. Which Peace includes all good in it, and so the perfect felicity of them that enj • y it. This therefore is one of the titles that are put on him. The France of Peace, Isai. 9.6. Hence therefore the Subjects of this peace, or those to whom it is applied by him, are they for whom he had before procured it, for whose sake he engaged in the affair of Mediatorship. Joh. 17.19. And for their sakes I sanctify myself, that they also might be sanctified through the truth. And he doth all that in it, which is requisite to the instating ad settling of them in it.

AND now we may come to the business itself, wherein this Office is discharged, accordi • g to the Answer before us. And here the •••• cution of this Office is distributed into two parts, where we are told, 1. What he doth in the Applicati • n of it to and in his Elect and Redeemed. 2. What he doth for them in respect to his and their Enemi • s.

1. CHRIST executes his Kingly Office upon his Elect of R • deemed in that which he doth to and in them. And this is expressed in two respects: both of which do properly refer to this life. And though' there be the affair of the Great Day of Judgment, which also belongs to this Office; yet because it is pointed at under the Exaltation of Christ, I shall adi ••• the discourse of it, till we come thither. Here then,

1. There is something he doth for the bringing them under this Kingdom of his.
2. Something that he doth for them when they are made the Subjects of it.

1. THERE is something he doth for the bringing them under this Kingdom: He subducth us to himself. Though his Father hath appointed him a Kingdom, yet he must gain to himself Subjects of it. Here then let us observe,

(1.) THAT God the Father in the 〈◊〉 comped, gave to him a number, who were is 〈◊〉 redeemed by him, and • a • e the Subject: of 〈◊〉 spiritual kingdom. Our Savior Christ himself commemorates this gift, Job. 17.6, 〈◊〉 These he was to purchase to himself, and upon that purchase they were to be his Soul, Isai. 53.10. And they were deputed to serve him, Psal. 20.30. And therefore, from the consideration of this purchase, we have the Apostle urging this duty of glorifying him, 1 Cor. 6.20. For ye are bought with a p ••• : therefore glorify God in your body, and in your spirits which are God's.
(2.) THAT these, thus given him by his Father, are in their natural estate Rebels and E • e ••• . All mankind are, by the Apostasy in such 〈◊〉 estate. There is not one of the children of men, but who are fallen away from God, 〈◊〉 have taken up arms against him; such they were all, when Christ came to die & suffer for them, Rom. 5.10. The very nature of man is revolted, filed with enmity, and ave •• to all subjection. Rom. 8.7. Paul tells is what he, and all of us sometimes were, 〈◊〉 3.3. For the ourselves also were sometime f •• l • sh, d • s •• edient, deceived, ser •• ng 〈◊〉 lusts end pleasures, living in maliet & 〈◊〉 , hateful, and hating one another.
(3.) THAT the Subjects of his Kingdom 〈◊〉 be free and voluntary Subjects. Psal. 110.3. Th • people shall be willing in the day of thy p ••• . He will not acknowledge any for true members of his spiritual Kingdom, who do 〈◊〉 spontaneously acknowledge him for their Lord and Sovereign. They must come to that free profession, Isai. 35.22. For the Lord is our Judge, the Lord is our Law giver, the Lord is our King, he will save us. He requites then to give him their hearts. There is a Covenant which he calls them to enter into with him, and there must be their deliberate con • e •• is it. He receives none that will say, they 〈◊〉 not have this man to reign over them.
(4.) TO this •• d be must subdue them. Then is no other way to the setting up his Kingdom in them, but by conquering of them. Their natural corruption will not yield, but must be broken. The setting up the Kingdom of Christ in the World is compared to a conquest, Rev 6.2. His Father hath on this account promised him this conquest, Psal. 2.6 • . And hence that in, Psal. 45.3, 4, 5. Now this is done in the work of Conversion, whe • in Christ by his Spirit doth effectually p •• swade men to close in with the terms of Peace. He, in order to the establishing of this Kingdom in the Souls of men, doth by virtue of his Prophetical Office, propo ••• , and reveal to them the terms of peace. 〈◊〉 this is not all that he doth, nor is it 〈◊〉 sufficient: but he withal, takes away that rebellion which is naturally in the Will and makes the sinner freely and fully to yield 〈◊〉 himself. And this is not done by meet p •• suasion, but by Almighty power. And so, he is said to bring all the natural powers into subjection. 2 Cor. 10.5. Cisting dreen im • ginoti ••• and evers high thing that exaltath itself 〈◊〉 the acknowledge of God, and bringing into •••• iry every thought to the obedience of Christ. This indeed is not done by compulsion, or doing violence to men , forcing them against their wills to yield obedience to the laws of his Kingdom; but he puts forth an infinite power; in bringing them to a voluntary obedience; in taking away their rooted obstinacy and reb •• tion, and putting into them a free and •• dy compliance with him: taking may that bears of stone, &c. He doth not only tell the terms of the Covenant, and declare the manner of the Kingdom, and then use strong and rational arguments to win them to consent; no, but he takes the obstiancy out of their hearts, and cures the contry that is in their will: And as he makes them to apprehend the excellency and des • e • blea • ss of the new Covenant, so he inh ••••• them, and gives then such a draming, •••• kes them run after him, Cor. 1.4. C ••• iving Grace is not only inviting Grace, let it is contracting Grace, it draws strongly, ••••• bly, eff • ct • ally. If Christ did not, as 〈◊〉 man hearts to himself, he would be ••• ing without Subjects. Men would never 〈◊〉 if he did not turn them. Jer. 21.10. God sends his Gospel by • is Em • assadors, with authority. He bids them declare his l •• el Edicts; Commend men to believe, 1 Joh, 3.23. Tell them, it is his will that they forsite •• en, and Satan, and World, and Self, and come over to Him, and that under pain of s ••• ation. See Mar. 16.15, 16. and, Mar. •• 14, 25. But this is not all, but he also se • ds t •• th his Spirit into the hearts of his • ed •••• i, when the time designed for their Con • e •••• is come, who subdues all opposition before him; casts out the sirong •• n; makes the sinner to cast off the yoke of hell, to renounce all other lords, and resign himself is fively to Christ, to be led and ruled by him. Isal. • 6.13. And in the act of Faith, the Soul takes him to be Lord and Christ.

2. THERE is something that be doth for his after they are made the Subjects of his l ••• i •• . And that consists of two things, i • . 〈◊〉 Ruling, and Defending us.

(1.) HAVING subdued a People to himself, in •••• s • oem. One and the principle end of a King is to Govern a People. And of Christ it is said, that the Government is on his S ••••• ier, Isai. 9.7. And He hath according those titles given him, Isai. 55.4. Be •••• I have given him for a witness to the people •• eder and commander to the people. His Kingdom is called the Kingdom of Heaven; is distinguish it from all earthly Kingdoms; and because he brings all the true Subjects of 〈◊〉 an Heavenly Kingdom. And the Subjects of this are his Church: therefore he is elled King of Israel. Joh. 1.49. And said is be againsted on his holy hill Zion, Psal. • . •• Now this Church is partly Milliant, partly Triumphant. And it is that part of it which is M • tira • t, that is the proper Suspect of this Rule, be order to the making of it Triumphant. And this Rule or Government that Christ exerciseth in his Church is twofold; External and im •• eat

[1] THERE is an External Goverment in the Gospel Church, 〈◊〉 Christ requires all that pres • ss themselves his Subjects to sub ••• were. And this he admie ••• ers ad ministers ••• ely. And •• there belong all those Offices which be bath appointed in it. Eph. 4.11, 12. He therefore deriver their Commission from this Authority of his. Mar. 28.18, 19. Job. 20.21. And he requires submission to them, Heb. 13.17 Obey them that have the rule 〈◊〉 you, and submit was selves. Hitherto also belong the Gospel Ordinances or Institutions, Preaching, Sacraments, &c. Preaching and Bap •• sm, Mar. 2 • . 20. Rem. 10.15. The Lord's Sopper, Lord. 22. 19. 1 Cor. 11.23. Discipline, s •• 20 23 And all the Gospel Precep's of Faith. Repentance, and new Obedience. Hence called the Law of Christ, Gal 6.2. And there are Sanctions pee to them, Mar 16.16. Rom. 8.13.

[2.] THERE is also an Internal Government in the hearts of all that are Converted and made his Subjects. And this is by the influence of his Spirit; whereby he excites, and assists those Graces of Sancfitication that be hath per into them, and makes them to exert the ••• lves in faithful serving of him. He so influenceth them as to make them follow him in their whole course. They make his Word their rule, his Will their warrant; and his Glory their design. He so governs them, as they shall never totally swerve from the way of peace; but he keeps them in the right way, and if at any time, they step out of it, fetcheth them in again: He mortifies all their corruptions, and strengthens all their Graces: He pats his fear into their hearts, and thereby keeps them in subjection. According to, Jer. • 2.40.

(2.) HE also Defends them. This is another thing belonging to the Office of a Prince, to Protect his Subjects. The happiness of a Kingdom mainly consists in its Peace. This Peace is either within its selt, which is maintained by keeping Government in a due exercise, or from foreign lavasion; and that is done by providing for the secud • y of the Subject against any such thing. It is his Churches Peace which Christ is concerned for, and that of every true member in it. Peace is his very Legacy that he bequeaths to them Job 14.27 This Peace is External, Internal, Eternal; and Christ secures all unto them Isai. 26.3 Time •• lt keep him in persell peace, whose mine is stayed on thee: because be trai • eth on thee.

[1.] HE gives his Church outward Defense and Peace, so for as be seas best for them. It is by his p ••••• ction, that there is a Church in the World. It he had not take its pare, &c. 〈…〉 go This is one thing ascribed • o • n 〈◊〉 . Psal. • 9. For the 〈◊〉 is 〈…〉 the •• lie One of Is • all •• 〈…〉 . Me •••• 〈◊〉 wall of sere round about them. The Pillar that followed and conducted Israel in the Wilderness, was and emblem of this.

[2.] He maintains the in •• rd Peace of his People, by Defending of them against that which would modest them. I be it own Consciences, and Satan, would molest them with accusations, and terrify them; but he makes all • vicr within, be speaks peace to the Soul; and that word effects it, Psal. 57.19. I create the fruit of the lips; peace, peace to him that is of or off, and to him that is near, saith the Lord, and I will be at him. And therefore it is the privilege of his Subjects, Psal. 119.165. Gr • as peace have they which love the law. And if there be any disquiet here, He comes and composeth it again.

[3.] He c •• d • cts them to eternal Peace. And accordingly defends them from all that would prevent them of it. The perfection of Peace is not here; there will be trouble in this world, outward and inward; but there is an everlasting Peace remains for his Subjects when they shall be put out of the reach of all that can offer to disturb them. Now he here so defends them, as that they are without sail brought to this, against whatever attempts there are to keep them from it. Hence that refers to this defense, 1 Por. 1.5. is to are kept by the power of God the ought saith unto salvatio, ready to be revealed in the last time. Psal, 73. 24. Then shall guide me with thy counsel, and afterward receive me to glory;

II. CHRIST Executes his Kingly Offer in behalf of his Elect and Redeemed, in wants be doth for them with respect to His and their Execries. Which is here express in two words, the restrains and conquers them. This might have been resected to his Defense, as being used in it; but there is something more than meet Defense in it. And here let these few things be observed.

1. THAT Christ's Mediatorial Power extends to the whole Creation in behalf of his Church. So Exph. 1.22. Not only as God, but as Christ, he hath the dispose of everything, Math. 28.18. And Jesus came, and spake unto them, saying, All power is given unto me in heaven and in earth. Angels, Devils, and wicked Mee. Phil. 2.9. It is true, none but his Redeemed are the free Subjects of his Kingdom; but yet all the rest are at his beck, and under his Providental dispose, so as to make them and all their concerns, subservient to his Glory, and the good of his People. Hence we have the extent of his dominion set forth, Psal. 2.8. Ask of me, and I will give thee the heathen for thine inheritance, and the utmost ends of the earth for thy possession. Psal. 72.8. He shall have dominion from sea to sea, & from the river unto the ends of the earth. And he keeps a powerful hand over them, nor can they possibly withdraw themselves from the might influence of this Government of his.

2. THAT his Church in this world hath many Enimies. The Church Militant dwells in the midst of those that hate it. Out Savior warned his Disciples of this, and the them the reason of it, Job. 15.19. These dom of Christ is in the midst of adre ••• they dwell by the hill of Lions and 〈◊〉 of Leopards. Wicked men malign 〈◊〉 children of the bond momen person 〈◊〉 children of the free, Gal 5.29. The 〈◊〉 also is peculiarly their adversary. and 〈◊〉 all his indistry to do them mischief 〈◊〉 5.8. he sober, be vigilant: because 〈◊〉 sary the devil, is as a raring lion walk 〈◊〉 seeking whom be may devour. Yea, and the flesh in them, which is the remain of 〈◊〉 kingdom of darkness, sets its self against spiritual kingdom that is set up in them 〈◊〉 • insteth. Gal. 5.17. It wars, Rom. 7.23. 〈◊〉 lust is thus engaged, 1 Pet. 2.11. D ••• loved, I beseech you as strangers and p ••• obstain from slesbly insts, which war again the soul

3. THAT the Enemics of his People, apple his Enemies. And that is good news for the •• It is for his sake they are so. Hence that 〈◊〉 44.22. Tea, for thy sake are the killed all the days lang: we are counted as sheep for we ••• ter. And Christ so accosts Soul, whee he 〈◊〉 engaged in persecuting of his Church, 〈◊〉 I am Jesus whom this persecutest. Their 〈◊〉 ultimately designs against Christ Yu •• They seek to subvers that in the World 〈◊〉 to overthrow it in the hearts of his Puple It is because they first hated him, that thy are so set against his people. Joh. 15. 〈◊〉 the world hate you, ye know that it bated 〈◊〉 fore it bited you. Hence that, Mat. 10.22. 〈◊〉 ye shad be bated of all men for my sake. 〈◊〉 therefore the people of God pray for 〈◊〉 they use such an Argument, Psal. 74.22. 〈◊〉 O God, plead thine • ton cause, reaches is the soulish man reproacheth thee daily.

4. CHRIST therefore exerts his Royal 〈◊〉 in Restraining and Conquering these 〈◊〉

(1) IN Restraining them. He doth 〈◊〉 ways presently ruin them; but suffers them to be; and to combine against his Cho •• . And indeed there is nothing more 〈◊〉 than to see how Jesus Christ keeps a Ch •••• in the World, in despite of all the a 〈◊〉 of earth and hell against it. Though is 〈◊〉 afflicted and tossed with tempest, yet is it not swallowed up. Herein verifying th •• 〈◊〉 16.18. Upon this rock I will build my 〈◊〉 and the gates of hell shall not prevail 〈◊〉 . He lets out their malice as far as he 〈◊〉 meet, and there he bounds it; accordings Psal. 76.10. Hence that, Psel. 129. 〈…〉 , this is as wonderful, in respect of the 〈◊〉 in his People, which be preserves, by 〈◊〉 the temprations which are offered 〈◊〉 1 Cor. 10.13.
(2.) IN Conquering them. This he doth 〈◊〉 presently, because he will have 〈◊〉 of his Kingdom proved, and their Gra ••• • rcised first. But he will do it as length, 〈◊〉 will not leave till he hath done it. For 〈…〉 perfect Peace which he, as a King hath 〈◊〉 taken to conduct them to; which they 〈◊〉 enjoy till and their enemies are brought on, and made to lie at their feet. He hath mised to bruise Satan under their feet short. Rom. 16.2 • . He hath said that • c w • ll •• roy all these that hate them. He hath •• d that under the Kingdom of this our S • lo • , his Subjects shall be filled with Peace, 〈◊〉 72.7. And he will not cease to manage; Scepter for them, till he have given them 〈◊〉 ; He will tread down all adverse powers. 〈◊〉 will break the force of the Kingdom of darkness; destroy the Devils Kingdom. He will not leave his People any one enemy to be them molestation. There shall not be • e Luff left within them to perplex; one • evil without to tempt them; nor one wick •••• man to persecute them. He himself ever ••• upon his Cross, when he led •• ptivity ••••• tive, and made a triumph in his Resurrection; and he will e • e long give to all His triumphant Chariot, in which they shall 〈◊〉 in state to the Palace of Eternal Glory. 〈◊〉 all this belongs to the Kingly Office of Christ.

USE. AND what re •• tins then, but that 〈◊〉 Children of Zi • n st • a • d be joyful in their 〈◊〉 . According to, Psal. 149.2. Have we 〈◊〉 a King? Let us then v • th greatest confidence and che •• full 〈◊〉 place our trust in 〈◊〉 , and make 〈◊〉 b • ast i • llim all the day. 〈◊〉 though we find our enemies within and without, to be more and mightier then we •• e, yet let us not be sunk in our Spirit, 〈◊〉 , resolving our hopes into Him, let us bid de •• ance to them all, and committing of the whole management into His Hands, and leaving it with Him, now stand still, and see His Salvation.

[FEBRUARY 18. 1695.]

SERMON XCIV.

I. WE proceed to inquire. Way it was Necessary that Christ should be King, 〈◊〉 usustain this Office 〈◊〉 ? For, by th • we are pe • in mind of God's great kind • ss to us, in giving us a Mediator so invested as to answer all our wants. Now, though •• s necessary may be read in the consideration of the •• ave of the Office yet we may see it farther confirmed to us in the following conclusions

1. THAT the condition of God's Elect before Conversion calls for it. that conversion, or regeneration is necessary in order to the Salvation of Sinners, is w •• essed to us by Christ himself, Mar. 18. • . • spand • . 2. F • r as a main part of man's misery formally consist, a his •• full state, so is his re wa • i •• n essential to his happiness, unto the effecting of which this Office of our Mediator is necessary, as appears in these things,

(1.) THAT all God's Elect are in 〈◊〉 in n • t •• r • l estate, his enemies, and held under the 〈◊〉 or of a corrupt nature. The first posse • s • o • of the heart is held by the strong man whether by him we understand Satan, who is called the God of the world, and rules in the Children of disobedience; or the bo • y, of death, or the corrupt nature in man. Such was their natural condition, Eph. 2.2.3. And we may gather this out of the description given us of the natural man, Rom. 3.12, &c.
(2.) THAT this power of Satan and natural Corruption, must be vanquis •• d in the work of Conversion. Conversion is properly the turning the Soul from Sin and Satan unto God, as we have it described, Acts 26.18. It is the subverting of the dominion of other lords, and bringing the sinner into obedience to God; it is the translating of the man from darkness into God's marvelous light. These with divers other parallel expressions used in Scripture to set forth this great work of Conversion, do intimate thus much: for as long as we are the servants of sin, we cannot be the servants of God. Mar. 6.24. There is n •• communion between light and darkness, no se •••• with God and Ech • l.
(3.) THAT this •• rk exceeds the power of men and means to of ••• l, in and of there silves. A sinner cannot convert himself, for a stare of sin is a stare of spiritual death, Eph. 2.1 And you hath be quickened who were dead in trespasses and sins. And what power hath a dead man to do anything towards his own Resurrection? Corrupt nature is be • me a lamp of enmity, Rom. 8.7. Because the carnal mand is enmity against God's for it is not subject to th • a • e of God, neither indeed can be. And how should it change its own temper? Ang • lle m •• cannot convert a sinner by his good will, and utmost • e dea •• uts; he may desire it, he may pray for it, he may take a great deal of pa ••• for it, and he used by the Spirit as an instrument in the treating with the sinner about it, but effect it he cannot, when he hath done all, Job. 1.13. The Ordinances of the Gospel though they are the sanasti • y • d means for the end, and the Spirits of God is want to come in and with them to do this work, yet alone and by themselves they are not effectuals for it they were, why are not all that sit under them converted by them, as well as some? Yea, why are the must obstinate, and the most unlikely pr • v • i • ed • ver by them, w • e • the letter as men esteem, and more easy natures, feel not their v • rtue, but remain after all under the d • n ••• on of sin. And what else is the meaning of that, 1 Cor. • .6. I have phanted, Apollo wanted: but God g •• e the in • re • s • .
(4.) HENCE, if ever a Soul be Converted, t •• e ••• l v • rtue pr • ceed from Christ the d ••• g s •• l. There is nothing less than Om •• p • e ev • t • on 〈◊〉 to the bringing this about, and therefore the word of God compares it to such w •• ks as outbids the works of nature, a d • a • e truly miracles: the opening the eyes of such as are born h • nd, the • i • pping the 〈◊〉 of 〈◊〉 naturally dea • the ••• ating of a world, and the raising of the dead and nothing must be too hard for him, who can do all this. Christ alone hath power over an hard heart to soften it, over a will that is filled with all malice, and resolutely bent to sin, to subdue it. Conversion therefore is represented as such a work, Eph. 1. 18, 19. The eyes if your understanding being en igh • ned: that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints: And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power. Now it was Christ that raised himself by his own power: so it is by the very same power, and nothing short of it, that he converts the Sinner.
(5.) THE dispensation of this power properly belongs to his Kingly Office. For though he hath this power in him essentially as he is God, yet the authority of exerting it as Mediator, for the conquering the lusts and the corruptions in us, and the delivering us out of the hands of our spiritual adversaries, and making us to yield cordial obedience unto him, is of his Office, and can be ascribed to no other but his Kingly; by virtue whereof he hath authority, to marage the conquest that he gains over our hearts, to the making us his voluntary subjects, and taking us into the Coverant of peace, and priviledging us with all the benefits of the Kingdom of Heaven. It is therefore annexed to the proclamation of him to be his Fathers King, Psal. 2.6, 8, 9, and, 45.4, 5. In a word, all those that remain in their natural rebellion against God must needs perish, Psal. 92.9. As all would do if Christ did not conquer them by his power. In sum, if he were not King to get himself subjects, he would lose the great design of his Priesthood, and none of his redeemed would ever obtain Salvation, by reason of their despising of the offers of grace, through their natural rebellion, which he only as a King overcomes in them, by his royal efficacy.

2. THE state of the Church militant, or of Believers after Conversion d • th also require this Office The Church of Christ and Believers in it, could not continue in this World, without the Government of such a King. The Church militant would never arrive to be a Church triumphant, if he did not sway the Scepter, and govern both it and the World. I shall not draw this out at length, but only offer something very briefly which may show us the truth we inquire after, and that both in respect to every true Believer personally, and to the Church in general.

(1.) BELIEVERS could never hold on in the way of Peace, and get safe to the end of it, did not Christ manage this Office for and over them. We do not pass immediately from Regeneration to Glorification; but there is a work to be done, a race to be r • n, a course to be finished: and we need the same powerful conduct to carry us through the narrow way: th •• we had to bring us in at the strait gaze. The same hand that beg • n, must perfect the work, Phil. 1.6. The children of God need Go ••• meant, and cannot do without it; and they are altogether unable to govern themselves Jer. 10.23. They would certainly to wrong if He did not guide them Their Gra • e 〈◊〉 be both preserved in being, and maintained in exercise; but they cannot do it of themselves. He must keep them alive, or they would die; He must uphold them, or they would fall; He must influence them, or they can do nothing, Job. 15.5. Every Believer 〈◊〉 a warfare which he is engaged in, Eph. 6.12. And his life is concerned in it, and there are many and potent enemies lying in wait see is, and seeking all advantages that they 〈◊〉 devour it; whereas his Grace is a w ••• creature; and what is it to such a multituded If there were not an Almighty power to p •• serve it, it would not hold out so much as one barrel, how much less through the whole spiritual warfare. 1. Pet. 1.5. There is indwelling sin within him, those remains of the body of death, or the natural corruption, which was born with him that is so strong as that it often brings him into Captivity, and Christ only can give him deliverance from it. Rom. 7. 23, 25. A man's own lusts woe • l • quickly swallow up all his Graces, if Christ did not with his royal Power maintain them. And there are the powers of Hell: there is Satan that devouring Adversary, who, as he hath a peculiar spite against the Saints, so is indefatigable in his attempts to do them all the mischief he can. 1 Pet. 5.8. Be sober is vigilant: because your adversary the devil, is as a roaring lion walking about seeking 〈◊〉 be may devour. And both his policy and power would easily undo the Believer, if Christ did not take care of him, and a •••• d him seasonable and sufficient succor; and therefore all the strength that we have against these potent enemies, is in the Lord J ••• Christ, and his mighty power, Eph. 6.10. There are many snares and pits in the World, and he would on all occasions be entrapped in them, if he had not the conduct of this great Prince; so that there is his safety. Psal. 73.24. Thou shalt guide me with thy counsel, and afterward receive me to glory. And it is certain, that the immutability of a believe • s Grace, the not failing or dying of his Faith, his abiding in Christ, and persevering in ••• liness are all from the virtue which proceeds from Christ, as King of Saints; without the constant emanations whereof, he would never pass the pikes, or get through an evil world, to the Kingdom of Glory, but would fail in his way, and fall short of his end.

(2.) THE Church itself had never stood 〈◊〉 this day, if it had not had such a King 〈◊〉 i • as Christ is. Hitherto it owes its entire acknowledgment of its preservation. He th •• shall but consider what enemies the Church hath ever had, since the new Covenant hath been dispensed to fallen man, and what design these enemies have been contriving and •• sning against them, from the beginning to •• is very day, must needs confess, that it is •• e of the greatest wonders that have been •• ard of, that it hath stood out, and weather'd 〈◊〉 these designs and attempts; and must •• fess a divine Sovereign Wisdom & Power 〈◊〉 have been wonderfully exerted herein. •• e not all the powers of the Kingdom of •• rkness been up in Arms against the Church? •• ve not the Kingdoms and Powers of the •• rld been united in conspiracy and combination to subvert it? Have they not laid their •••• lels in the dark, and contrived them with •• e greatest s • ill, and utmost policy, whereof •• y have been ready to say, none shall with ••• d of prevent us? Hath not the greatred ••• gone • omited our mighty floods to drown 〈◊〉 ? Have not the B • ast and the false Prophet •• yned their heads and hands, with all their •• ed forces to blow it up, or break it in •• eces? See how these consultations are described, Psal. 83.3, &c. And is there a Church 〈◊〉 God in the World still for all this? whe ••• er shall we ascribe it? What would have become of it long before this day, it Christ •• d not been its King? Well may we apply •• e confession of the people of God, Psal. 124 〈◊〉 this contemplation. And it is because he 〈◊〉 King, and well remain so to be, till all the affairs of his Church are accomplished, & he • ath trodden down all the adverse Powers that set themselves against it. Therefore it is that it hath stood and shall stand, to their own admiration, and astonishing confusion of their Adversaries. It is he who looks on, and ••• gh • at their consultations, and hath them in der • sion, Psal 2.4. It is he that breaks all their plots and designs in pieces, Isai. 8.9, 10. it is • e who slumbers not nor sleeps, therefore are they not surprised. He marcheth in the head of this Army, therefore it is not routed, 〈◊〉 do the gates of hell prevail against it. And this is it that extorts that confession from them after all, Psal. 58. ult. So a man shall say, Verily there is a reward for the righteous; •• th • e is a God that • udgeth in the earth. Verifying that in, Prov. 21.30. There is no wisdom nor understanding, nor counsel against the • rd.

II. IT follows that we take a brief account of 〈◊〉 Excellency of the Kingly Office of Christ; that he is a most glorious King, transcending all earthly Potentates whatsoever, whose Kingdom and power is but a dark shadow of 〈◊〉 and is infinitely surpassed by it in all respects. And this will appear,

1. IN regard of its Universality. And that,

(1.) IN all the Ages • f the World. The mediate •• lie Kingdom of Christ was set up and co •••• nced immediately upon man's fall, and is to continue till the great Judgment be ••• r, for the management of that belongs unto it, 1 Cor. 15.25. In the dispensing of which Judgment he shall appear gloriously upon his Throne, and make those to know him to be a great King, who have sometimes fa • l, th • t this man shall not re • gn over 〈◊〉 .

THAT he was actually King from man fall appears, because then began his mediatorial dispe sation; then the Covenant of Grace was revealed, and began to be dispe sod, for the Salvation of Sinners; men God began to have a Church, and that Covenant was never without a Mediator; and there is but one real Mediator, 1 Tim. 2.5. Whereas all these Offices of Christ are the b • a • ches of his Mediatorship, and were conferred upon him in it. That it hath continued ever since, without intermisson, is evident, because there hath been no time since, wherein God hath not had a Church, and those who were brought into Christ by Conversion a • d kept in him unto eternal life, which could be by no other virtue but this. Nor is it less evident that it shall continue to the end, or to the last Judgment, because that also is devolved on him, and he is to manage it, Joh. 5.27. And hath given him authority to execute Judgment also, because he is the Son of man. And it is after that, that we are told that he will resign it. 1 Cor. 15.28. And wh • n all things shall be subdued unto him, then shall the Son also himself be subject unto him that • ut all things under him, that God may be all in all. Whereas all other Kings here have bu • short reigns, their lives are all but sh • rt, and they are often hurried away faster than other men; and though they seem to live in their Successors, yet they sometimes expire; however they give place for them and cease personally to reign; whereas Christ hath no Successor, not can his Throne be undermined; many attempts have been made against it, but they have all proved unsuccessful, and been the ba • e of those that engaged in them.

(2.) OVER all M • n. There have indeed been very large empires in this World; we read of Abas • erus, that he reigned over one hundred twenty-seven Provinces. It is reported of Alexander that he wept that there were no more worlds for him to conquer. The Roman dominion, when in its height, extended a great way; but alas! the biggest of these was but a small portion of the whole. But the dominion of Christ reacheth to and over all the men that have been, are, or shall be, in the world, without exception. There have been none over whom his Scepter hath not ruled. Solomon was but a dark type, Christ being the antitype, of whom it is said, Psal. 72.8. He shall have dominion also from sea to sea, and from the river unto the ends of the earth. And it is of him that the prophetical vision is intended. Dan. 7.13, 14.

(3.) OVER all Creatures. The whole Creation are his subjects, the upper as well as the lower world are under his homage, and required to pay it to him, Phil. 2.10. That at the Name of Jesus every knee should b • t • , of things in heaven, and things in earth, and things under the earth. He is head • ver them all, and they do yield him obedience, either active or passive, Eph. 1.21, 22. The holy Angels do worship him, Heb. 1.6. They acknowledge him to be their head, are willingly at his beck, and he sends them forth at his Will, to be employed in the administration of the affairs of his Kingdom in the world, and they attend upon it with the greatest spontaneity. The Devils, those rebellious legions are under his Jurisdiction; and though they neither love him, nor willingly serve him, yet they cannot withstand the efficacy of his government. He hath conquered them, holds them under restraint, and they cannot so much as hurt a Swine without his permission. And he will call them ere long to his Tribunal, and doom them to their eternal sufferings. All other Creatures whether in Heaven or in Earth; Sun, Moon, Stars, Fowls, Fishes, Beasts, are all at his Service, and he useth them as he will for his designs, Psal. 8.6, &c. He therefore can engage them to be at peace with us, Job 5.22, &c. Whereas the greatest Potentate on Earth, rules over but a few, and those only such as are on the same Earth with himself.

2. IN respect of its Efficacy. Christ's Kingdom is a Kingdom of uncontrollable and irresistable power; he is a King against whom there is no rising up; his Throne is firm and immovable, though all the powers of the world should join theselves together, and Lift at it, they cannot shake or stir it, Psal. 29.10. The Lord sitteth upon the stood; yea, the Lord sitteth King forever. None ever resisted him and prospered. Nay, it bears down before it, all that set theselves to oppose it, and makes all the Kingdoms in the world to stoop to it, Dan. 2.44. Earthly Princes sit very unsteady upon their Thrones, they are not secure for all their guards, fortresses, and utmost endeavors to establish themselves; they sometimes meet their marches, and are overpowered; they may undertake, but are not certain to accomplish, but are many times disappointed. But the Kingdom of Christ is an all conquering Kingdom. It is Christ who is set forth, Rev. 6.2. He never attempted anything but he brought it to pass; the greatest resistance that the whole Creation can make against him, is but to render his triumphs the more glorious; if he saith but the word, it is done, whether in Heaven or Earth, Sea, or in the great Deep. Such is his efficacy, Psal. 135.5, 6.

3. IN regard of its Subjects. And that which is here chiefly to be observed, is that it rules over the hearts and consciences of men. And that is it, which the greatest Monarchs in the world, could never yet make any fair pretence unto. The great Men of this world, though never so absolute in their Government, have only a command over men's bodies and estate; but they can neither know what their minds are towards them, nor can they make any rules to bind their Consciences, or call them to an account: they cannot reach their thoughts, not call them to an account beyond their words and outward actions; not yet inflict punishments on them any farther than reacheth the outward m • n: their Judgment is there limited. But Christ's Jurisdiction extends to the heart, and rules over the Conscience. He gives laws to that, and binds it under the stronest obligation. And he knows what men's thoughts are 〈◊〉 him, and will judge and punish them. Yes he cannot only conquer the bodies, but the hearts of men, and bring them to obedience 2 Cor. 10. 〈◊〉 . Casting down imaginations, 〈◊〉 every bigh thing that exalteth itself against the knowledge of God, and bringing into cop • i • i •• every thought to the obedience of Christ. And if they continue in rebeltion he can read them with spiritual plagues.

4. IN respect of its Lows. Absolute and arbitrary Government is among men, as better than tyranny. The best Laws are a foundation for the best Government, and will render it so, if duly administered. No • , though Christ hath an absolute Dominion as God, and useth much of his liberty i • ruling over the world, yet he govermeth his Church by a Law, i. e. He hath given them 〈◊〉 Rule which surpasseth all the Laws of other Kingdoms; it is the best, most suitable for the end of it, to guide them to life; most perfect, there is nothing wanting for their regulation in all cases; and hence it is completely sufficient. We have therefore that encomi •• of it, Isal. 19 7, &c. 2 Tim. 3.16, 17. And the happiness of God's Israel above all others is declared on account of it, Deut. 4.8. Psal. 147.19, 20. He hath shown his word unto Jacob, hi • statutes and judgments unto Israel, He hath 〈◊〉 dealt so with any nation; and as for his judgments they have not known them; Praise ye the Lord.

5. IN regard of its Rewards & Punish •• . They are poor rewards that earthly Kings have to bestow upon their faithful and 〈◊〉 deserving subjects; some sading titles of honor; some perishing profits, and the like and for their punishments inflicted on the greatest rebels, they are only bodily and temporary, Mat. 10.28. And fear not th •• which kill the body but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. They can w •• k their revenge only on the outward man, take away a dying life, put them to a short •• ture, and stigmatize them with a reproach that is soon forgotten. But in Christ's Kingdom there are the most glorious rewards for those who are true to him; there is a Crown and a Kingdom, there is Immortality and eternal Life; A Kingdom that cannot be moved, Heb. 12.28. and an eternal weight of glory, 2 Cor. 4.17. And for them that 〈◊〉 disobedient, there are everlasting miseries, inconceivable torments in the bottomless pit, where the smoke of their furnace ascends forever and ever, a never dying worm, and a fire that is never quenched, Mark 9.44. 〈◊〉 a word. The Kingdom of Christ is called i • Scripture by way of eminency, the Kingdom of God, of Heaven, of Peace, of Glory. It is 〈◊〉 • ingdom in which the true Subjects dwell •• rety; the most secret and powerful ene ••• can have no security; a Kingdom in •• th righteousness reigns, and no wrong is 〈◊〉 , where the meanest service is not for ••• , not shall miss of a blessed reward; •• e the meanest member is not neglected, 〈◊〉 abundantly taken care of; and so is in all •• ects incomparable.

USE. IS Christ such a King? Then,

1. SEE. here the Admirable happiness of all 〈◊〉 Subjects. They are every way safe 〈◊〉 the present, and shall be brought to per •• ct • essedness in the end. None can harm 〈◊〉 . He is Omniscient, and fees all the •• us that are laying against any of his; He Omnipotent, and able to secure them a ••• all the rage of Earth and Hell. He •• lie loves all that are his; they are his ••• ed, and be will suffer none to barm them, 〈◊〉 . 15. They are as the Apple of his Eyes, 〈◊〉 he will keep them as charily, Zech. 2.8. • hey are his favorites. and he bath pur •• ed a Kingdom for them, and will with 〈◊〉 fall bring them, to possess them of it. 〈◊〉 12.32. Fear not, little stock; for it is Father good pleasure to give you the kingdom Hence,

2. LET is call upon us all, to renounce out the Lord's, and put ourselves under the Kingdom of Christ. This is no encouragement to 〈◊〉 of civil obedience to human Orders 〈◊〉 are of God's appointment. But re ••• t. Sin, and Satan, have a dominion in 〈◊〉 egenerate ones. Say then as they. Isai. •• .43. & Lord our God, other lords besides thee 〈◊〉 had dominion over us: but by thee only will we make mention of thy name. Their Government is tyrann col, but this is sweet and easy, Mat. 1 • . ult Their Service is a meet slavery, but his is the greatest liberty, His law is such, Jam. 1.25. You will be soonet or later ashamed of serving them; but, Psal. 119.6. Then shall I not be • shamed, when I have respect unto all try commandments. Christ, and He only can deliver you from your enemies; God is so, and note but he can interpose, 1 Time. 2.5. The Law as so, and he only can save you from it, Act. 4.12. Satan is so, and none else can psuck you out of his hands, Rom. 16.20. Sin is so, and none else can deliver you from it, Rom. 7.23, 24.25. You can neither find not keep in the way of peace of yourselves. He must both bring you into, a • d keep you in it. Isai. 26.3. In sum, your even happiness and misery will run here. And remember, He will be your King and save you, or he will as a King destroy you.

3. LET the People of God acknowledge Hi •• for their King, by demeaning then selves accordingly. Yield him Obedience, live up to his Laws, seek to exalt the honor of his Kingdom; avold everything that will reflect reproach upon it. Carry all your concerns to him. Go to him, to e • lighten your darkness, to subdue your corruptions so suppress your temptations, to overcome all your Souls enemies; and subject the very thoughts of your hearts to his command. And thus live cheerfully in his Service, waiting upon him for that Glory which he hath promised to all that serve him faithfully.

[MARCH 17. 1695.]

SERMON XCV.

QUESTION XXVII.

W Here in did CHRIST's Humiliation consist?

ANSWER.

CHRIST's Humiliation consisted in His 〈◊〉 born, and that in a low Condition, •• de under the Law. undergoing the Mi ••• of this Life, the Wrath of GOD, 〈◊〉 the cursed Death of the Cross, in 〈◊〉 Buried, and continuing under the 〈◊〉 of Death for a time.

WE have been considering of Christ's Preparation for the discharge of the great 〈◊〉 of Mediation and Redemption; con ••• in his Incarnation and Unction. Under •••• ter whereof, we have taken nonce of 〈◊〉 Mediatorial Offices of a Prophet. Priest, and King, which he sultained and discharged 〈…〉 . It now follows that we proceed to the Contemplation of the w •• k itself; which he performed in the execution of these Offices. And this is that which Divines call actual Redemption. And this consists of two parts, viz. His Humiliation, and His Exaltation; which are set before us in this and the following Question, and Answer. And before i proceed to speak of them distinctly, a word or two may be premised, touching the Necessity of them both in our Redeemer, for the rending His Work complete. It was therefore sit and necessary, that he should be humbled; how else could he answer the Law for us, in which he must be subjected to the Law, fulfil the righteousness of it, pay our debts, and bear our penalties, satisfy for our offenses, and purchase for us, all the good needful to make us happy? If he do not all this, he cannot be our Redeemer, and he could not do this, unless He were numbled; as will after appear. It was no less fit, that after he had humbled himself he should be exalted. For it became him, that having discharged all that he undertook as Mediator, He should have an acquittarce; that having merited, He should be rewarded; having purchased, He should be put in posse • tion; so that it might appear that the Work was done, that Justice had taken up satisfied in it. Our Surety had not done his Work, till he hath taken up our bonds, and gotten full acquittences for us. In sum, Christ stood as a public Person for us, he must therefore be humbled, because we deserved to be brought low: He must be made a curse for us, because we were accursed: and he must exalted, that so he might bring us to Glory. The former of these in his Humiliation; which is first to be treated of; both because it was the order of time, and also because it was the meritorious cause of the other. Christ's Exaltation had its foundation in his Humiliation, Phill. 2.7, 8, 9. This then is that which lies before us. Our Answer doth not give us a description of it, but only points us to the several Heads to which it is to be referred, and wherein the execution of it was concerned. But for our better understanding of this affair, we may first take an account of the Humiliation itself, and then pursue it in the several particular, wherein it discovered itself. That we may take up it right conception of Christ's Humiliation, let this Description be given of it, The Humiliation of Christ is that Abasement of his, whereby be subjected himself to the Law for us, to satisfy for our offenses, and to procure for us, Life and Salvation. The clearing of this description will give us much light into this great Truth, on which our Salvation depends. Here then observe,

1. THE general nature of it: it is his Abasement. Humiliation is lying upon the ground. Abasement is a throwing ones self at the soot of another. Thus Christiaid himself at the foot of God for our sakes. And here we may confider two things,

1. WHO it that was thus Abased? Ans. THE Person thus abased. was Jesus Christ, the Eternai Son of God, Phil. 2.6, 7. Who bring in the sorn of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made the likenss of men. But yet we are to consider him in order to this abasement, as prepared for it. For as God, or in respect of his Divine • apture, he could not be humbled ot abase •••• Hence,

THAT was the • o • of God in our nature, that was thus laid low. It was in the sorm of a Servant, which he assumed. Phil. 2.7. The mere assumption of the humance nature into the unity of his Person, considered by itself, could not be a part of his Humiliation, but only the preparing of a subject for it, and so must be, in order of nature, before it, though' in time they were together; because in talking our humanity, he so took it as to put a low condition upon it. He could have taken it in the form of a Prince, as well as of a Servant, but he chose the other as suited to his design. He took out nature, with all the abasement which sin had put upon it, excepting sin itself. This is called his taking our infirmities, Mar. 8.17. He was a Man subject to all 〈◊〉 frailties, sorrows, sufferings, sickness, 〈◊〉 cessities, disgrace, which Adam's fall had •• posed our nature unto. Here then let th ••• three Conclusions be noted,

(1.) THAT the Human nature of Christ, 〈◊〉 it hare the respect of a Servant, which re ••• accompanied his assumption of the 〈◊〉 is the first and proper subject of all his 〈◊〉 meant. As he is God, he changeth • o • ; all can he be in his divine nature less than •• nitely glorious, and above all praise. He cannot so be less then, or inseriont to himself being unchangeable. It was then his ••• nity that was capable of, and did receipt the impressions of this Humiliation. He 〈◊〉 our nature, that he might take our mis ••• and sorrow. Heb. 2.14.
(2.) THAT the manifestative glory of • is •• vine nature, while he was in the sorm of ••• vant, was for the time veiled. His Divine as beclouded in his servise state; that 〈◊〉 it was it s • lf as spendid as ever, yet it was for the most pair, bidden from the fight of men, and they had a very low account of 〈◊〉 Isai. 53.2, 3. Psal. 22.6. Nor was be 〈◊〉 declared to be God, till or after his Res • rr ••• Rom. 1.14. Though this was no deba ••• of his essential glory, but only a vailing of his declarative.
(3.) HENCE his Flumiliation is truly 〈◊〉 to his Person. Inasmuch, as that humance •• ture in which the Son of God was 〈◊〉 was of his Person, being united to it 〈◊〉 wonderful Incarnation. And hence all works done by him, as a Redeemed personal acts; on which account the 〈◊〉 i. e. the Son of God, is said to Taber •• among us, Joh. 1.14. And the Church to be Rediemed by the blond of God, Act. 20.21.

2. It was Jesus Christ anointed to the 〈◊〉 of a Mediator, that teas thus abased. It was God's chosen, his Servant that was humble

Hence,

(1.) In his Unction be was prepared for 〈◊〉 Condition. For then and there he revei ••• these suitable Graces, that were to carry 〈◊〉 through such and estate. And here are 〈◊〉 more observable,

[1.] HUMILITY: A willingness i • 〈◊〉 himself, to veil his own glory; to be 〈◊〉 thing, to do anything that might be 〈◊〉 ceable to that end of his coming in to 〈◊〉 world. In the excercise of this Grace, 〈…〉 not think scornfully or disdainfully, of 〈◊〉 through the lowest and least services, to 〈◊〉 with the vilest and most ignominious 〈◊〉 ings, that lay in the way of his pe •••• their good for whose sake be • nde •• His ear therefore is said to be bored He •• And he tells us that he is lowly, Mat. 1 • . •
[2.] MEEKNESS: Whereby as m •• rested satisfied in his low estate, wh ••• repining or murmuring. He could 〈◊〉 bear with any Providences, and suffer 〈◊〉 miseries that besell him. His Spirit did 〈◊〉 rise; He made no noise, but expressed 〈◊〉 greatest silence in his Sufferings. Hence compared to a Sheep, Isai. 53.7. This virtue also be assumes to himself. Mat. 11.29.

(2.) In the state of Humiliation, be exercised these Virtues. And that both in his active and 〈◊〉 Obedience. For he abased himself to do the lowest Services, and to hear the sharpest afflictions. His whole life was a travail of labor and suffering, wherein the immeasuable virtue of these Graces shown itself. Hence that, 1 Pet. 2.21, &c.

2. HOW far He was Abased? Ans. JESUS CHRIST was abased very low. It was not an ordinary mean and debased condition that he took upon himself, but wonderfully so. As will appear in these things,

1. HE became inferior t ••• , lower than God the Father. As God, He was his equal, Phil. 2. 〈◊〉 . was co-essential, co-eternal, had the face Being, Attributes, and divine Glory. But now he becomes his Subject and yields obedience to him: is his Servant, Isai. 42.1.) demies his own human will that his Fathers may take place. Mat. 26.39. O my Father, if 〈◊〉 be passble, let t • is cup pass from me: nevertheless, not as I will, but as thou wait. Resigns himself to let him do what he will with 〈◊〉 .
2. HE became inferior to Himself. He •••• ed himself, ( Phil. 2.7) did as it were, 〈◊〉 himself down, put himself below himself. The Man Christ was a glorious Perso ••• ; the human nature by being assumed 〈◊〉 the personality of the Son of God, was highty distinguished. This union rendered 〈◊〉 more excellent than all the children of 〈◊〉 . But he veiled this glory; He obscured himself. 2. Cor. 8.9. For ye now the grace of me Lord Jesus Christ, that though he was rich. 〈◊〉 ••• our sakes be became poor that ye through 〈◊〉 p •• ty might be rich. He was an anointed King, and yet would be a Servant. He was judge of the World, and yet would stand at 〈…〉 , and there be arraigned, condemned and executed.
3. HE became inferior to the Angels. Though he was their Lord, yet he put himself in a 〈◊〉 condition than them. Heb. 2.7. They are immortal Beings, but he became a mortal are, and did die. They are powerful Beings, 〈…〉 became a frail man. They enjoy •• petual tranquility, but he was a man of ••• s: Yea he was in such a condition as 〈◊〉 the help of Angels. Luk. 22.42. And 〈◊〉 appeared unto him an Angel from heaven, •••• ing him.
4. HE became inferious to Men. He not 〈◊〉 became a man, but put himself below, 〈◊〉 •• lie the common sort, but the most abject and meanest of all men. He suffered 〈◊〉 to be made a mere slave, and sold 〈◊〉 thirty pieces of Silver, which was the 〈◊〉 of such an one. Exod. 21.32. Yea, he was ••• de the least of men, reported not 〈◊〉 to have a look cast on him, Isai. 53 2, 3. A very scoff and scorn, sit only to be laden 〈◊〉 all the reproaches and revillings that the chilren of men could cast upon him; ( Psal. 22.67.) made a companion of thieves and robbers; Crucified between two of them. Yea, where his life came in competition, a B • rabbas, robber and murderer, & seditious, person, is counted more sit to l • ve than he. Yea is hurried out of the world with a tumultuary cry. Luk. 22.18. Mat. 27.24.
5. HE debased himself so far as to be accounted no man at all. Yea, to be reckoned among Beasts; yea among the most contemptible Insects. Psal. 22.6. But I am a worm and no man; a reproach of m • n, and despised of the people. There is nothing more despicable then a Worm; everyone scorns it, tramples upon it; it lies on the ground neglected. Such was the Lord Jesus Christ here. Men were neither careful not afraid of what injusties they did him; they could mock, revile, spit upon him, without any remorse.
6. HE became inferious to the very Beasts themselves. He was in a lower, meaner, and poorer condition than they. Although he was the Lord of the upper and lower World, yet he so emptied himself, as not to have the actual possession of any settled habitation of place of abode in this World. And in that respect he was inferior to birds and beasts. And this he infinuated to one that was in a pang offering to become his follower, Mat. 8. 20 And Jesus saith unto him, The sexes have holes: and the birds of the air have nests, but the Son of man bath not where to lay his head.
7. HE was made inferior to all Beings. There was no member of the whole Creation was laid so low as Christ laid himself, when he was in the state of Humiliation. He became nothing at all. Mat. 9.12. It is written of the Son of man, that he must suffer many things, and he set at naught. The word signines to be made a nothing of, to have no price put upon one; not to be reputed for so much as anything; to stand as an empty cypher, and not to have the value of so much as an Unite. Thus it was with Christ in this World. And it is to be observed, that he was not meetly passive, but also active in all this. Not only did God and men abase him, but he abased himself; He complied with his Father, and made use of Men and Devils as instruments in this affair. Pilate could have done nothing to him, had not power been give him; and he gave it him. Phil. 2.7. He made himself &c. He laid down his own life, He voluntarily resigned himself to all that befell him. And till his own hour was come, his enemies could do nothing to him.

II. WE have the special Nature of Christ's Humiliation, in the residue of the Desciption. In which we may observe two things,

1. THE State of his Humiliation: He subjected himself to the Law for us Th • s with the design he had of working Redemption in it, is asserted, Gal. 4.4, 5. But when the s • ln 〈◊〉 of the time was come , God sent forth his Son made of a woman, made under the 〈◊〉 , To redeem them that were under that law, that we might receive the adoption of sons. And he did th • s for us, i. e in • ur stead; not only as our Surety, but •• eptese tar • ve too, bearing the person of all God's Elect. And there is a great deal more in saying he was Obedient to Law for us, than meetly • ha • he was Subject to the Law. For by being 〈◊〉 he put himself into our place, and bear the respect that we did to it, which was that which made his Humiliation so d • ep and low, because our legis •• a • e was by the apostasy become so exceedingly debased. There was therefore a double Obedience of Christ necessary, in his state of Humiliation, viz. Active, and Passive.

(1.) THERE was an Active Obedience necessary for us; i. e. that he should fulfil all righteousness, Mat 2.13. He must do all that the law of Works required of us. There are some, otherwise O • th d • x who deny this, and restram it to his passive Obedience, because the Scripture so often puts the emphasis upon that. But here observe,

[1.] IN the Salvation • f fallen man there are two parts: A delivery from misery. 〈◊〉 par •••• ion in happiness, only something negative, but something positive too. Christ came not only to save us from the curse, and deliver us from hell; but withal to make us heirs of Glory, and purcharse Heaven for us Eph. 1.14. Which is the earnest of our inheritance, until the redemption of the purchased possession, unto the pr •• se of his glory. And to give eternal life, Joh. 10.27, 28.

[2.] THE condition of life and happiness according to the first Covenant, was active, perfect Obedience, to the whole Law of God. So the promise of the Cove ant ran; and it was positive, and so far necessary, that the least failure in it exposed man to, and brought him under the threatening of death Gal. 3.10. This obedience was active, for the tenor of the law Covenant was, D • and Live, Rom. 10.5. Nor could man expect l • fe on any other terms.

[3.] THE terms of the first Covenant stand inviolable. They must be performed either by the man himself, or a sufficient Surety representing him. Believers indeed are not under the first Covenant, but yet that Covenant is not removed by rejection, but completion. Mat. 5.18. God did not disgrace, but honor the Covenant of Works in the way of man's Redemption by Christ.

[4.] HENCE, Christ could not be a complete Savior, without his active Obedience, because, without it, the condition of life required in the first Covenant, could not be fulfilled. Christ was made under the Law to redeem, Gal. 4.4. His challenge for us must be according to law. He must therefore do, that we may live. Hence, in his Mediatorial Prayer, he makes this plea, Joh. 17.4. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And his active Obedience, is opposed to Adam's active Disobedience. Rom. 5.19. For as by one man's disobedience, many were made sinners: so by the obedience of one, shall many be made righteous. He must not only res •• us, but the Inheritance too.

(2.) THERE was also his Passive Obedient necessary for us. Indeed for himself it 〈◊〉 not been needed. He had not been a 〈◊〉 of death according to law, if he had no 〈◊〉 been reckoned guilty. If Adam had kept 〈◊〉 integrity, Death had not been heard of 〈◊〉 the World. The Covenant promised 〈…〉 perfect obedience, but Christ's life was perfect: He was undefiled, and knew • o 〈◊〉 but for us it was requisite that he should 〈◊〉

For,

[1.] THE Law denoanceth Death against 〈◊〉 those that in any point become guilty of the 〈◊〉 of it. Gal. 3 10. This was the express •••• ning, G • n 2 17. So that man no 〈◊〉 became a Law-breaker, but he was a 〈…〉 Death. Sin involved Adam and all his •••• rity in the Sentence; and man is dead in 〈◊〉 , as soon as he is any way under the impata •• of sin. Rom. 5.12.

[2] THERE is no other way to exp ••• to buy off the Sentence but by Death. The 〈◊〉 o ••• ing m • st be slain. T •••• is 〈…〉 Sacrifice without Blood. The G •• 〈…〉 the Lord's lot sell, must be killed. before 〈◊〉 Scape G • at be set at liberty. There 〈◊〉 other pri • e of man's Redemption exh ••• but the price of Blood. The first Covenant was so constituted, and God's Justice 〈◊〉 was so engaged, that if man become is 〈◊〉 gressor, there must be Blood shed for 〈…〉 covery; nor can any other thing be 〈◊〉 lieu of it. Man stands a Prisoner at Go • 〈◊〉 convicted of, and condemned for sin, •••• cept he hath one to die for him, he 〈◊〉 himself. Ezek. 18.4

[3.] HENCE Christ by becoming 〈…〉 deemer, caime under the law of Death. 〈…〉 not enough for him to merit life & happ ••• for us, but he must also disengage is 〈◊〉 all the curses under which we were 〈◊〉 bound: because we were under the cursed 〈◊〉 must be made one, Gal 3.12. Because we 〈◊〉 sinnners, He must be made sin, 2 Cor. 5. 〈…〉 that Christ, from the first moment of 〈…〉 carnation was a reputed Sinner; and •• tarily submitted himself to the Judge, 〈◊〉 by him, as the Law declares against the •• ner, quietly sustaining all that was laid 〈◊〉 him. Isai. 53.5, 6, 7.

2. WE have the End of His Humiliation Which answers his twofold Obedince. 〈◊〉 therefore submitted himself,

(1.) TO satisfy for our Offences: i. e. 〈◊〉 make restitution to the Law of God, according to the obligation that Sin had brough 〈◊〉 under unto it. Some deny Christ's's •••• ings to be satisfactory, and would ha ••• only exemplary. But let us observe,

[1.] THE Law must be satisfied. It is 〈◊〉 unchangeable Rule, and proceeds from a 〈◊〉 with whom there is no shadow of 〈◊〉 And it was the foundation of the 〈◊〉 Justice between God and man.

[2.] THE Sinner cannot make personal Satis •••• . Not by active Obedience; for suffer ••• the proper answering of the Law by the Sinner. Besides, all active Obedience is perpetually due, and so cannot compensate 〈◊〉 any defect. Not by passive Obedience, • ecause he is a Sinner, and can in no other • ay satisfy for an offense given to an infinite Majesty, but by suffering eternally: so that the 〈◊〉 is ever paying; never discharged; and • s;o it satisfying he perisheth forever.

[3.] HENCE, if there be no Satisfaction offered • y ••• niver for him, he is without hope. Man's destruction is of himself, but his help is in God, Il • s. 13.4. Either then, the Law must be ca • celled without fulfilling, which is c ••• radictory to the rule of Justice, or man must •• tisfy for himself, which is utterly impossible; or Christ must satisfy for him. ••• ion that Christ died to make Satisfaction appears, because he died as a Surety, Heb 7.22. for he was Surety to the whole Law for us, and therefore was engaged to comply with what the Law exacted of him, which was, 〈…〉 , after the same way and manner, for the substance of it, that we must have done if he, had not undertaken for us: Now that ••• ry was the first and second Death: Gen. 2. 〈◊〉 So that he must undergo both. And on this •• co • n: • e is said to take a •• y • sin as a L ••• Joh. 1.29. which is by being offered. And 〈◊〉 hear the G •• stisement of our peace, Isal. 〈…〉 . So that the Law hath nothing to charge 〈…〉 because it hath executed its righteous: 〈◊〉 him. And nothing less can be in ••••• in that, 2 Cor. 5. • 1.

(2.) 〈…〉 for us Life and Salvation, i. e. ••••• y of merit. For he treated with God •••• ding to the terms of the Covenant of 〈◊〉 . And hence also they no less err, ••• ke Christ's, active Obedience to be 〈◊〉 ex ••• platy; as if he had lived only 〈…〉 us a pa • ern, and died to • eitem us. • e if 〈◊〉 there were no happiness for us. 〈◊〉 is 〈◊〉 Covenant • norit, as well as a Co •••• lty. A • an may satisfy and not 〈…〉 his will not ••• cure for us a come ••• ••• tion. Christ • ame to make us 〈…〉 Kingdom, which that he might, 〈…〉 was needful to the bringing it 〈…〉 that He hymbled himself for this 〈◊〉 dea • , because He became thus, 〈…〉 that he might make his people ri •• 〈◊〉 9.

USE I. LEARN hence, that not only 〈◊〉 ••••• ce, but also the exact Justice of God 〈…〉 in the Redemption of Man by Christ. ••• ctrine of Christ's Hemiliation in gene ••• ••• s ont this truths and the consideration it is particular, will farther clear it 〈◊〉 here is Grace eminent, hath in the cal ••• of Christ to this work, wh •• our misery 〈◊〉 for it: God had no need of our Salva ••• t we were undone without his mercy: 〈◊〉 been the only losers, if Christ had 〈◊〉 •• me. And also in accepting it 〈◊〉 his 〈◊〉 for us: He was not bound in Justice • o take up with a Surety: He might have fallen upon the principal Offender. As also in his conferring of it upon us; if he had not applied it to us, we had not sought it at his hand, Isai. 65.1. But yet as to the substance of the work itself, it is done in way of exact Justice. God pardons none but such for whom Christ hath satisfied; He saves none, but those for whom he hath merited. Christ was humbled, or we had never •• en exalted. We were not made so high, but he was first made as low. Hence Justice and Mercy are here combined, Psal 85.10. And how may this silence out minds when we are perplexed about the Justice of God; and think it stands in the way of our Salvation? Had not Christ come, it would so have done, but his Humiliation hath cleared the way to cut delivery from Hell, and participation in the glories of Heaven: And now God 〈…〉 just, and the just s •• of all those that believe in Jesus Christ.

USE. II. WE here also learn, that Christ is a • s ••• cient Object of Faith, for a Sinner to trust in. His Humiliation rendered him all that for us which we need, to make us fully and forever blessed. And the consideration thereof affords us plentiful ground to establish our hope and confidence in Him, in as much as he hath done all that which is needful for our Salvation to the utmost. There is nothing that we ca ••• ant, but it is provided in this Wor •• 〈◊〉 us. We are in ourselves guilty Sin • and the re ••• le curses of the Law are o ••• against us. And where shall a ransom be found 〈◊〉 we may not 〈◊〉 the pit? Why, Christ •••• led himself 〈…〉 Death of the Cross; ba •• the ••• rath of God, and suffered the penalty of Sin, and this was enough to take up all our bond. We are earnestly solicitous for •••• ness, and inquisitive how we may be blessed forever: And there is no •• essedness for us, unless the Law be perfectly kept; but we have no righteousnss of our own, which will stand for this, our b • st being filthy rags: But here is a Righteousness complete, He fulfilled the whole Law; and his Father was fully pleased in and with him. And remember, if we have truly believed in him, all this was for us: it is to stand in the Law for us, and is every way sufficient so to do, in as much as He was our accepted Surety. And being the Son of God, gave infinite worth to his whole Obedience, both active 〈◊〉 passive. Let us then resolve our whole hope into him; and trust in Him for Eternal Life.

[APRIL 14. 1696.]

SERMON XCVI.

WE have taken an account of the Nature of Christ's Humiliation, it 〈◊〉 follows that we present it in the for 〈◊〉 p ••• i ••• ars wherein it was exerted, in all 〈◊〉 which we are to observe how he carried on the Work of Redemption, which was the very bu •• ess that this State of his was concerned in. We must here carry along with us, that Christ's Humiliation, properly consisted in his being subject to the Law for us that so in our stead he might both merit and satisfy, according to the tenor of the Law; so that our whole Salvation was to be procured by his active and passive Obedience, and our whole hope for eternal Life depends upon this, that he hath thus obeyed in our stead. We are therefore to trace this in every passage that follows, the particulars whereof are but summarily pointed at in the Answer before us. And in order to our methodical prosecution of these things, we may reduce them to their proper heads.

CHRIST then humbled himself both in his Life and his Death. In the former of these his active, in the latter his passive obedience did more principally appear; though both of them were exerted in each. For, he therefore did what the Law required, that by doing he might procure eternal Life for us; and he suffered yea died, that he might free us from eternal Death.

1. WE are to begin at his Life; for he both lived as well as died for us. His whole Life as well as his Death, was upon our account. And in the consideration of his Life, we are to observe his entrance into the world, and his commoration in it. He must come into it, for here were they that were to be redeemed by him, and here was that work to be done, the virtue whereof must save them; And because this work could not be done in a moment, but required time for the accomplishment of it, he must therefore tarry here a while, and dwell among men, for such a space as was requisite for the performance of it: And on this account he is said to tabernacle among us, Joh. 1.14. i. e. He tarried here, as one absent from his home, till he had fulfilled the business his Father sent him hither about.

IN His Entrance into the Wor • there are two things of special remark, viz. His Conception and Birth, which are particularly mentioned in ou • Creed; and the observation whereof is helpful to establish our Faith in him as our Redeemer. Now these two are considerable, either as they refer to his Incarnation, and so we have taken an account of them under a former Question; or in respect of the circumstances attending them, in which he was humbled in them; and that refers to our present Subject. Our Catechism mentions not the former of these here, but rather involves it in the latter; and indeed the circumstances in which he humbled himself in these are the same; yea, the Conception itself was rather a preparing him to be humbled, than a part of his Humiliation, because in it he was incarnated. I shall therefore pass to the consideration of his Birth, which is the first thing before us in the Catechism, viz. His being born, and that in a low Condition, being made under the Law. Touching his being made under the Law, we have already of served it in the general account of his •• millation; and it is well to be remem ••• , that he was not only made under the La • , as Adam was in his state of integrity; for so 〈◊〉 would only have owed his active ob • sience to it; but so as fallen man, upon wha • the curse is fallen: so that he also 〈◊〉 •• liged to pay a passive obedience to it and that account is said to be made a cur •••• Gal. 3.12. And 〈◊〉 such a state was 〈…〉 wherein the deepness of his H • miliation appears. And this may well be refered 〈◊〉 the condition in which he was b ••• 〈◊〉 Catechism seems to makes his Birt •• 〈◊〉 of his Humiliation, considered in itself, 〈◊〉 his low condition that accompanied it as •• junct to it, or a farther degree of it; 〈◊〉 then we must look upon his Birth as di •••• from his Incarnation, which hath been before proved not to belong to that state, but 〈◊〉 prepare him to be a subject, both of the, and also of Exaltation. And thus we 〈◊〉 conceive of him, as humbled in it; in 〈◊〉 would not only be a man, for so he might have been as Adam was, by creation; 〈…〉 would be of our stock, lineage, kindred, 〈◊〉 were become base & ignoble, & vile. 〈◊〉 that is remarkable, Heb. 2.14. Fore ••• then as the children are partakers of flesh and blood; be also himself likewise took part of the same, that through death be might destroy 〈◊〉 that had the power of death, that is the 〈◊〉 The same flesh and blood with us be 〈◊〉 be a brother of such worms, and correp ••• as we were, that so the right of Redemp ••• might belong to him; and therefore it is emphatical, ver. 16. He doth not say the ••• ture of man, but the Seed of Abraham. 〈◊〉 that wherein the Humiliation of his 〈◊〉 mainly consists, is the low estate in which it was; for he was put into that estate for 〈◊〉 and the virtue of it is applied to us, and 〈◊〉 it belonged to his Redemption. There 〈◊〉 indeed notable appearances of his Glory which accompanied his Birth, by which 〈◊〉 would give a Testimony, that he 〈◊〉 Messias. As, the glorious Star that app ••• about that time, which was lighted 〈◊〉 Taper, to give the World intimation 〈◊〉 Sun of Righteousness being about to 〈◊〉 the coming of wise men from the east, 〈◊〉 the invitation of the Star, to visit, woe ••• and pay homage to him, Mat. 2. begin. 〈◊〉 also the stately appearance of an host of ••• venly Angels to a company of poor ••• herds, proclaiming, as Heralds, his Birth, and singing a glorious Anthem upon it, 〈◊〉 begin. But his Birth itself was accomp ••• with a wonderful meanness, he mightily 〈◊〉 based himself in it. He was born for us, and so was born in a condition answetable and is it, it appears what sin had made us 〈…〉 very Birth. And there are a few things 〈◊〉 here be taken notice of, as properly belonging to his Humiliation, viz.

1. HE was born under a sentence of Cond ••• . As soon as he had put out nature on, ••• od under the doom of the Law; He was 〈◊〉 to dy, and was adjudged to it, as soon as 〈◊〉 as Man. We are all born children of wrath, 〈◊〉 natural state, and he put himself in place, and therefore came to fulfil the Law, 〈◊〉 5.17. And this is a main article of it. • ad never been horn, if it had not been ••• e made a Sacrifice; God prepared him a for this Heb. 12.5. Justice 〈◊〉 b • ld on 〈◊〉 as soon as ever be came 〈◊〉 world. discharged him not, till it had taken its faction of him: and he lived in the view 〈◊〉 all his days, and was frequently speak •• it.

He was born of a Sinful Woman. It was •• w stoop in the Son of God, that he would are of, and derive from any of Adam 's ••• ol children. True honor in God's ac •••• consists in Holiness, and Sin is to Him vilest disgrace. Original Sin in his Mo ••• had made her more mean and ignoble 〈◊〉 anything else could: had she been an •• press, it had yet been in Christ a debasing himself to derive his humanity from

That a clean thing should come out of ••• dean is strange; for though she was • uy'd by Grace, yet she was not arrived •••• less perfection, but had the stain and ••• ation on her. And as it is a disgrace to 〈◊〉 a Traitor to ones father, it is no less to 〈◊〉 •• inner to ones mother: and thus Christ, ••• gh without sin, would be thus nearly and to Sinners, for whose sake he came 〈◊〉 this world.

3. JOSEPH and Mary were very Poor and ••• p • ible. Mary was his true mother, as by as any other woman is the mother of her 〈◊〉 . And Joseph, though not really, 〈◊〉 the esteem of men, was his father, and 〈◊〉 reputed so; the honor or contempt his condition must reflect upon him. They ••• deed derive from David, but they were 〈◊〉 our of esteem, and reduced to a very 〈◊〉 condition, little regarded among 〈◊〉 wealthy neighbors. Joseph, a Car ••• a Calling laborious, and not very pro •••• which afterwards gave them occasion •• peak so contemptuously of him, Mark 6.3. 〈◊〉 this the carpenter, the son of Mary, the 〈◊〉 of James and Joses, and of Judah, and 〈◊〉 and are not his sisters here with us? they were offended at him. And why was it but because sin had robbed us of our 〈◊〉 , and made us ignominious; had for ••• out right to all things, and reduced 〈◊〉 poverty.

4. THE Time of his Birth is here very consider. There was a time when the Nation ••• ed its liberty, and had the command and near; but he was not born then, but 〈◊〉 when the Nation was in slavery to the 〈◊〉 Empire; and at such a season, when in ••• ss of his slavery, there did go out a Tax, ••• ery one must repair to his City, there to love it; Joseph & Mary must also do this, 〈◊〉 a begin. And at that very time, while the signal token of slavery was acting, he must be born into the world: so to make it appear in the very circumstances of his Birth, that he not only took on him the form of a man, but the form of a servant, Phil. 2.7. And why? but because we now by fin became slaves, and brought under the most cruel bondage.

5. THE Place of his birth and Circumstances of is, de farther see forth 〈…〉 of 〈◊〉 . We have it described, in Luk. 2.7. And she brought forth her first born son, and wrapped him in sw • dling clothes, and laid him in a manger because there was no room for them in the inn. When we hear the report of the Great King of the World, the Supreme Potentate to be born, we would suppose the greatest Preparations imaginable to be made for it, the most stately Palace, most sumptuous Chamber, most splendid Furniture, the most royal Attendance, and magnificent Entertainment, that so his birth might, in some measure answer his Dignity. But alas! how far is it from this? Instead of a Palace, he is content with a Stable; for noble Attendance, he is born among the Beasts; for costly Dressing, either some poor rags gotten of charity, or to be sure as mean as the low condition of his poor Parents allowed; in the room of a costly Cradle richly prepared, a sorry Manger and likely a lock of Hay for a Pillow; and the best Attendance on this Solemnity, a company of poor folks, who were put to it for a lodging, and sain to take up with one like that of Joseph 's. Thus came he silently into the World; no Bells rung, no Bonfires made, no Proclamations issued to invite the World to come and pay homage to their Prince. This was because we had turned ourselves our of all, and forfeited our right to every blessing.

6. THE Reason of his being born in such a place, adds to this Consideration. Luk. 2.7. Because there was no room for them in the inn. Alas! what Great Personages in comparison, were they that belonged to B • thle • em, that they must take up all the rooms of Entertainment, and crowd out the Lord of Glory. Could none of them think or say, it is good manners for us to give place to our Lord and King? No. He must be so obscure, that his Mother must be thrust out, and consent to take up a nasty hole, in which to Travail of Him who was King of Kings, and Lord of Lord's; while the huffing and swaggering Blades of the place take up and command all the Entertainment. Such a low and mean thing such a nothing and contemptible thing did Christ make himself, in his very Birth. Thus he came into the world, and this he did in our stead, and on our account.

USE. LEARN then from hence, how low sin had lard us, and how much Christ hath loved us. Truly, this lesson is pointed to, at every passage of Christ's Humiliation. When we consider what Christ made himself, it shows us what we had made ourselves by Sin, and when we reflect on it, that he did it for us, it then declares his unspeakable kindness to us. Let us then lay out a few thoughts upon the matter before us, let me i • vite you all to come to the birth of your Savior; see and be •• ld the King of Glory, iva • led in obscurity, & entering into the World under a Cloud; the L • rd of Heaven and Earth entering •• to his D • m •• ion, in the m • arest a • d obscurest Equipage imaginable; Him who made both Heaven and Earth, not accommodated so much as with an • ic • se to be born 〈◊〉 but to be turned among Beasts: And why? Our Sins procured it; we had lest our Right to all, we deserved Poverty and Misery, to be turned out of House and Home. We were under this Curse. The Son of God was a Great King; He could have commanded all the World, • e could with a W • rd have bu • lt a stately Palace, and furnished it mag ••• cently for himself. But how h • d he been our Redeemer then? It was for our sake that be became poor, 2 Cor. 8.9. He was born for us. Isai. 9. • . A • d for that reason he was thus born. A • d was not this c •• descend • cy a discovery of his great Love? Let his Stable and Manger then, make him exceeding precious to us. And do we enjoy any benefits in our birth, let us acknowledge it hither. For though in the day of patience, God allows this favors to wicked men, yet should God's People derive all their mercies through Christ, and ascribe them to him; and every circumsta • ce thereof should help to establ • sh and increase our live to him. And th • s may suffice to be remarked on his Birth, or his Entrance into the World.

WE are now to proceed to look on Him in • epard to His Commentation in it. And there we may follow him, first in his Private, and then in his Public Life. Christ indeed was born to be a Public Person, and he was so influentially from his entrance into the World; but yet first took upon him a private Condition of Life, before he entered upon his public Ministry; in which he • en •• ined • ill he was about Thirty Years of Age, Luk. 3.23. And there was Reason for it. For,

1. THE •• te of Humanity, as he assumed it, 'so required. He might indeed have taken our nature in its compleasage and nature: so our first Patents were made; But because he must be born, and so be first an Infant, which Age is not fitted for public Employment. And there is no question, but if Adam had stood in his integrity, Children would have been Children, incapable of Service till they were grown: To be sure it is so with fallen man, who must learn to speak and go, &c. And they are all the infinities sinless of this state, which he took on him.
2. THE Law under which he was born pointed to it. He was ma • e under the Law, Gal. 4.4. i. e. M • ses's Paedage •• . Now the L • vites, were not to enter o • public Service, till they were Thirty Years old, Numn. 4.3. And though's Christ was not of that Tribe and Order, yet they were Types of Him in this respect. And therefore though he gave a wonderful Sp ••• men of his Accompl • shment at Twelve Years old. Luk. • .16, 27. yet he would acco ••• date himself to the Law, being to sa •• 〈◊〉 righteousness, as well in the positive precepts, as those that were moral.
3. THERE are some of the People of God, who are to lead a private Life, and others who are called to public Service; and Jesus Christ went throught both 〈◊〉 , that he might sanctify both of them to His People. So that whether we are called to serve God in a private or public Capacity, we 〈◊〉 have adva • tage to exercise our Faith in 〈◊〉 for the application of his Holiness to us 〈◊〉 either of them, so as to render us acceptable to G • d.

I. WE are to begin at His Private L • fe 〈◊〉 which we may c • nsider, 1. His state of •• san • y, 2. His m • re 〈◊〉 Age. And observe how he 〈◊〉 himself for us in both.

1. CHRIST was 〈◊〉 Infant, to sanctify the Infanty • f His P • o ••• . Holi • ess is required of us from th • W • mb; But our Childhood and Youth are vanity. David prays, Psal. 25. • Remmeber not the sies of my 〈◊〉 . And 〈◊〉 obtained by faith in the Child Jesus. And 〈◊〉 it was an humbling of himself for the 〈◊〉 of God to be an Infant of de • s, and of strength, to hang on his mothers Breasts, and depend on her for his sustenance; so there 〈◊〉 three more peculiar passages, where •• 〈◊〉 Humiliation in his Infancy was Cele •••• , His Ci •• u ••• sion, His Oblation and His 〈◊〉 into • egypt, and return fr • m thence. 〈…〉 touch upon each may suffice. In the 〈◊〉 former of these he complied with the 〈◊〉 monial Law. Not that he had in 〈…〉 real des •• ement of sin, for he was 〈◊〉 sin; but the Law pointed to him as 〈…〉 of it. Rom. 10.4. For Christ is the end of 〈◊〉 law for righteousness to everyone that both 〈◊〉 And it was to declare that he was a 〈◊〉 by imputation. Had not his People 〈◊〉 Sinners, there had been no need of these •• remonies; they were an • band-writing of ••• dinances against the people, Col. 2 • .14. 〈◊〉 therefore oboved these accoriding 〈…〉 meaning of them; and so acknowledged ••• self to be the greatest Sinner by impu •••• .

2. CONCERNING His Circumcision? 〈◊〉 have the account of it. Luk. 2.21. A ••••• eight days were accomplished for the circum •••• of the Child, his name was called JESUS, 〈◊〉 was so named of the Angel before be 〈◊〉 •• ceived in the womb. Where we see that it was exactly attended, to the very day which the Law prescribed. The tittles of God's Law, that are little regarded by the 〈◊〉 are of weight to a gracious Soul; they were so to Christ. Now concerning the Circumcision of Christ, let these few remarks be 〈◊〉 .

(1.) CHRIST by being Circumcised, 〈◊〉 that He was the Auth • r and Institutor of the Ordinance. For though it was consecrated 〈◊〉 Divine Service, long before his coming in the Fl ••• , even in the days of Abraham, yet he 〈◊〉 that law to Abraham. For it was he 〈◊〉 appeared to him, and made the Covenant with him; and now he put a note of ••• our upon it by his own example, hereby ••• ing his approbation of it: And it was a 〈◊〉 respect that he put upon the Ceremo ••• Law, by conforming to it. 〈◊〉

(2.) HE hereby • ar •• er intimated, that this Or •••• Re •• ed its virtue and efficacy from 〈◊〉 That it was he who made this sign to ••• fectual to the spiritual end of it, when it was made use of by the Ancients in former ages: And that all that get any good by it, had it from him: the virtue of it depended to him, and they were led up to him as the 〈◊〉 of that Geremony, and received at his ••• ds that heart circumcision, which was 〈◊〉 out by it; according to, Col. 2.11. 〈…〉 also ye are circumcised with the circumcision made without hands, in putting off the body 〈…〉 ••• s of the flesh, by the circumcision of Christ.

(3.) HE being tiped out by the Circumcision, su • •• ct the figure of it, by applying it to himself. For,

[1.] HEREBY he declares that he was of the M • r • ty of Abraham. Not only that he was 〈◊〉 , but of such a Stock: for with Abraham and his Seed was the Covenant of Circumcision made; and by this note they were 〈◊〉 distinguished from all the other People in the World. By this note therefore Christ 〈◊〉 himself, Heb. 2.16. For verily he took 〈…〉 him the nature of angels: but he took 〈…〉 the seed of Abraham. The Jews might 〈◊〉 • ave cavalled against him, and brought some reason to reject him; for they were to 〈…〉 c • ma ••• ion with such as were un •••• cised. But he herein subjected himself to the Judaical Polity, and Ceremonial Law; which being a part of instituted Worship, he could not pass by, but must observe in his 〈◊〉 . And though he was not active in this as 〈◊〉 , being in his Infancy; yet, as God, He ••• ered it to be so, to prove his perfect Obedience.
[2.] HE was Circumcised to manifest the •••• ng of the Type and Figure in him. The •• y in which Christ was to remove the Law, 〈◊〉 respect to the curse of it, required this. Circumcision, and the Law of Ordinances, 〈◊〉 was a great servitude upon his People, was to be removed by him, by suifi • ling, Mat. 5.17. And though his main work was to ••• er the things which were spiritually signed by that Law; yet there was a great Curse ••• sed to that Law, unto those that failed is any part of it. Deut. 27.26. Now that People never did keep the Ceremonial Law exactly; as the History of those times fully de ••• es, and is to be gathered from that of Pe ••• . Act. 15.10. He therefore was Circumcised, and so obliged to it; as, Gal. 5.3. For •• estify 〈…〉 every man that is circumcised, that he is a d •• tor to do the whole law. And by obeying it, 〈◊〉 took that curse off.
[3.] CIRCUMCISION typed purity, whereas Uncircumcision was a note of pollution or uncleanness. I hose that were Circumcised, were Ceremonially cleansed from Original sin; it was a typical taking away the pollution, that man is nature had contracted by the Fall. And Christ was Circumcised to show that that Original sin that His Redeemed labor of, was imputed to him; and that he was clean from pollution; and that we are to go to Him for this cleansing. His Circumcision is therefore declared to be made use of, in the helping of us to put off the body of sin, Col. 2.11. i. e. the Circumcision which he by his Spirit applies to us in purifying us, which he represented in his being Circumcised.
[4.] CIRCUMCISION looked at, & pointed to Him. It was therefore only a directory to them before his coming, whereby they were helped to look to, and wait for him; and hence it was to be of use no longer, than till he was manifested to the World: For, when the Day brake, and the Son of Righteousness arose, the Shades were to fly away. Hence he attended it, completed it, and so consummated, and put an end to it, and all the other legal Ceremonies with it, Col. 2.14. But now there was no more need of Types, when the Antitype was come: The Sun being risen, the Candles were to be put out.
[5.] CIRCUMCISION was a Sign of the Engagement to the keeping of the while Law of God: In doing what was required in it, or suffering the severe Penalties of the neglect of so doing, Acts 13.10. Hence called the Covenant, Gen. 17.10. Christ therefore received this Ordinance, to show that he stood bound to pay all our Debts of active and passive Obedience to the Covenant of Works, to take away the Guilt and Pollution of our Sins from us, and purify us in himself. The Benefit of Circumcision is in Obedience, Rom. 2.25. For circumcision verily profiteth, if thou keep the late: but if thou be a breaker of the law, thy circumcision is made uncircumcision. By this therefore Christ stood engaged to God, to take upon him in our stead, all that the Law should exact. His Circumcision was the earnest of what he was to do for us in his following Life and Death.
[6.] HENCE the Name given him at his Circumcision intimates as much. It was a Custom, &c. to give a Name by which they were listed in the Church visible. Now the Name given to Christ was the same which was fore-declared by the Angel, as appointed by God, and it was. JESUS, which expressed and signified his Office, and represented the very end of his Circumcision, being now consecrated to be the great Redeemer and Savior of his People; and so, the reason of it is explained, Mat. 1.21.

USE. WHAT great Encouragement then have we to go to Christ as our Surety and Undertaker? When we consider how this sinless Savior became obliged to the Law, and that by so solemn a Sacrament, and this could not be for himself, who had no sin of his own to be cut away from him; it must needs then be 〈…〉 as he was our Surety, and bound himself to answer the Law, for all those to whom he stood so related; and that 〈◊〉 all that believe in him. And now we look upon him, as having in his Circumcision, taken the curse upon himself, that so he might remove it away from us. How may this serve to strengthen our Faith in him, and enable us to rest the more quietly upon him, in a co • fident expectation of his performing all that for us, which is requisite for our Salvation.

[MAY 12. 1696.]

SERMON XCVII.

2. TOUCHING Christ's Oblation. We have the History of it, Luk. 2.22, &c. And this was done in Conformity to the Ceremonial Law, occasioned by the memorable Preservation of the first born of Israel, when the Angel of God flew those of the Egyptians; from which time God challenged them for His, Exod. 13.12, 13. This Ceremony had a respect to Christ, and was to be fulfilled in Him, and he in Obedience complied with it. A few remarks may here suffice,

(1) CHRIST was Mary's First born. Mat. Luk. The Question is not, whether she had anymore Children afterwards, nor is it in words recorded in the Gospel that she had; but be was the first according to the Law, i. e. the Male that opened the womb, which was the meaning of the Law, Exod, 13.2. Sanctify unto me all the first born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
(2.) HE was the only begotten of his Father by eternal Generation. John 1.14. Though God hath many Children by Adoption, even as many as are made Believers in Christ, Job. 1.13. Yet He had no other but Him by natural Generation.
(3) He was the First born and Heir of every Creature. Col. 1.15. The reason why the first horn Son of an Israelite, was by their Law to be made the Heir, and have a double Portion of his Fathers Estate, was a Ceremony, and typical of Christ, who is called the Heir of all things, Heb. 1.2.
(4) HENCE be was in dignity and preeminence above all the adopted Children of God. Col. 1.18. Believers are only Heirs by Christ, but he is Heir of himself. We are Children by virtue of his Sonsh • p. We are married to him, and so come to be interested in his Estate; but he hath an Original right to the Inheritance. Rom. 8.16, 17.
(5.) IT was typical that the first born was to have the Kingdom and Priesthood: That they were to be the heads of their Families, on whom all that belonged to them were to depend, and to whom they were subjected; and who had the right of Redemption belonging to them: These, and whatsoever Institutions of like nature, were to point at Him, who 〈◊〉 to be the First-born, the Priest, Prophet, and King of His Church, on whom all the People of God are to have their dependence 〈◊〉 life, and all good. Eph. 1.21, 22, 23.
(6.) CHRIST's being Offered intimated, 〈◊〉 that he was h • lie, and that he was to be the gr •• Price of man's Redemption. It was a Ce ••• nial expression, to express that the person was peculiarly sanctified to God. Th ••• 〈◊〉 many degrees of Ceremonial holiness. A •• the Lord's People were holy; but some 〈◊〉 more holy than others; and the first 〈◊〉 had a special consecration to him, exp •••• by his offering; and God took him in ••• ed of the whole Family; and the rest 〈◊〉 freed by them. And what did this 〈◊〉 , but that Christ was to be given in ex •••• for us, and so through him we should be sanctified to God? And therefore the ••• senting of the first born was in lieu of all.
(7) THE quality also of the Oblation th ••• offered with him, did express the low & de ••• condition • e was in: And signified how and he debased himself for our sakes. There was Law which indulged them that were p •• , to present an oblation answerable, by which they declared themselves to be such. And 〈◊〉 is therefore remarked about Christ, 〈◊〉 nothing, Luk 2 24 compare, L • v 12 6, with.

USE. THIS may help to direct our F ••• 〈◊〉 our dependence on Christ. He was offered i • our stead, and for us: Hereby giving 〈…〉 understand, that he is the first born of 〈◊〉 Family of the faithful. Let us then 〈◊〉 our title to him as our elder Brother; 〈◊〉 our Redemption from him; challenge 〈◊〉 Heirship through him; fetch our freedom from him; and depend on his Ato •••• made for all his Brethren. Let us the •••• his Intercession: Go to Him, whose the 〈◊〉 Garments are, to plead for us. And re ••• ber, He was devoted to God from the •••• ning of his Life; offered in his •• fancy: so that all his Life was for us 〈◊〉 us then wait upon him for all the G •• , whereby we may serve God from our Y ••• .

3. THE last remarkable passage of his •• fancy, is His Flight into Egypt, and 〈◊〉 from thence. We have the History of it, 〈◊〉 2.13, &c. Touching which also, a few •• servations may suffice,

(1.) THE Time of it was in his Infancy 〈◊〉 what time precisely none can tell; but 〈◊〉 find it was after his Oblation, for that 〈◊〉 performed in the time and manner appointed And it was doubtless before he was two 〈◊〉 old; for Herod would take care to co ••• hend him within his Slaughter. And 〈◊〉 Christ felt the sorrows of a cursed Life 〈◊〉 his Infancy; and before he can speak he 〈◊〉 persecuted. He began, as well as ended, 〈◊〉 Life with trouble. Job 's assertion conce •••• man, was verified in him, Job 14.1, 2. 〈◊〉 that is born of a woman, is of few days, and 〈◊〉 of trouble. He cometh forth like a flower, and 〈◊〉 out down: he flecth also as a shadow, and 〈◊〉〈◊〉 . And the reason was, because he 〈◊〉 born, and lived for us Isai. 9.6. The 〈◊〉 of death fell upon us from the conception Hence, Job 5.7. Yet man is born unto 〈◊〉 , is the sparks fly upward. And the Son 〈◊〉 must take this upon him. And the 〈◊〉 of this may antedore our dis •••• at the early sorrows we meet with 〈◊〉 . The Yoke should be the more easy to 〈…〉 Christ hath born the heavy end of 〈…〉 direct us to Him, to have all the 〈◊〉 we are born to, sanctified to us, by 〈…〉 if so, then may we pick Joy and ••••• tion out of them, And have we en ••• any comfort in our Child-hood, and 〈…〉 exposed to all mischiefs: Let us 〈◊〉 it to Him who bore all for us.
(2.) THE Reason of this Flight. Herod 〈◊〉 his life, and he flies to save it, Math. 〈◊〉 Herod was at that time King of the 〈◊〉 and hearing of one born who hare that 〈◊〉 and tearing that he might dethrone 〈◊〉 his Successor; seeks to cut him off, 〈…〉 defeat all the Prophecies of him, 〈…〉 void the Word of God: He no 〈◊〉 hears that he is born, but he plots his 〈◊〉 . The wicked World have ever been 〈◊〉 to the Kingdom of Christ, and sought ••••• ert it. If Men and Devils could have ••••• d it, our Salvation had never been 〈◊〉 out by Christ. He hath ever been per •••• either in his Person or Members. And 〈◊〉 ••• ach us, what measures to expect from ••••• d, and not to think it a strange thing. 〈◊〉 • .24. The disciple is not above his master, nor 〈◊〉 above his lord. Herod persecutes 〈◊〉 seeks his life, and he flies to save 〈◊〉 sometimes lawful to fly from Persecu ••• 〈◊〉 get out of their reach. Christ as 〈…〉 under the Law, and he did this in 〈◊〉 to the Sixth Command. It is true, 〈◊〉 and ought to be willing, when cal ••• 〈◊〉 , to lose our lives for Christ. But, as 〈…〉 not to save them ignobly; so neither throw them away vain-gloriously. •••• d a work to do, and he reserves him •••• 〈◊〉 . If God's Glory calls us to die, 〈◊〉 not refuse it; but if our life may 〈◊〉 his honor, we should not be prodi ••• is. Christ flies to save his life: The 〈◊〉 is so to be believed, as that we do 〈◊〉 confidence of it, neglect to use the 〈◊〉 appointed means for the obtaining 〈◊〉 God had promised his Son to uphold, 〈…〉 him through his work, yet he doth 〈…〉 for a miracle in it, but serves God's •••••• ce in flying away from the danger.
(3.) THE Occasion of this flight: God's warning 〈…〉 Angel, Mat. 2.13. And when they 〈◊〉 behold, the Angel of the Lord appeared 〈◊〉 in a dream saying, Arise, and take 〈…〉 child, and his mother, and flee into 〈◊〉 be thou there until I bring thee word: 〈…〉 will seek the young child to destroy him. 〈◊〉 sometimes fore signifies to His the mis ••• that is contriving against them and 〈◊〉 them advantage and direction, 〈…〉 escaping of it; and it is their duty to improve it for their safety. Sometimes he gives them no such warnings; and then he lets them know that he will have them to glorify him by Suffering. We ought therefore to eye God's Providence in this regard.
(4.) THE Place whether Christ fled: ver. 14. When he arose, he took the young child and his mother by night, and departed into Egypt. And the reason, ver. 15. And was there until the death of Hered: that it might be fulfilled which was spoken of the Lord by the Prophet, saying, Out of Egypt have I called my son. This Text is obscure, and hath perplexed Interpreters. Some think that the Prophecy did literally aim at him. But he that considers the Text and Context, ( Hos. 11. begin. ) will readily see this mistake. And so others think the Prophet to speak analogically; but that cannot stand: for the Evangelist plainly tells us that is was done, that this Prophecy might be fulfilled. Others therefore rightly judge; that this, as other Prophetical Scriptures, hath, though not a double, yet a compound sense, having a respect both to the Type and Antertype: and to be accomplished more darkly in the one, more illustriously in the other. It became Christ to accomplish all the Old-Testament Types; and the Evangelist to reduce the observable passages of his Life to those Types; thereby to make it appear that he was the Messiah, in whom these were accomplished. Here observe,
[1.] ISRAELS bondage in Egypt represented the spiritual bondage of all mankind under the Curse. Their servitude expressed the doleful servitude of man by nature, under the hand of cruel task masters: Hence their spiritual deliverance is thus typically set forth; Exod. 20.2. I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.

[2.] CHRIST therefore was to descend into this spiritual Egypt to fetch his People from thence. And this he was to do, by taking their place; not in respect of sin, but of those sorrows which their sin had procured them; which he was to undergo, by being made a curse for them, Gal. 3.13.

[3.] THE Type being applied by the Prophet to Christ, He not only mystically accomplished it in his whole stare of Humiliation, but literally also, to give one more proof that he was the Messiah; being the Person who was the Antetype of the Prophecy.

[4.] HENCE, by this is appeared, that all that concerned Israel literally, was to be fulfilled in him mystically. And here,

1. ISRAEL went down freely into Egypt. He was not forced; to show how man of his own accord freely cast himself into a state of sin and misery. God compelled him not, the Devil forced him not, but it was his own act. Hos. 13.9. And Christ went freely down into Egypt, it was a voluntary act; to signify, that of his own accord, without compulsion, He took upon him the misery he underwent, to deliver us from that which we had voluntarily hurried our solves into. Job. 10.17, 18.

2. ALL Israeis sufferings in Egypt shadowed the mis • ries that out sin bad merned; so also of what Christ was to suffer. And he went down to Egypt to ratify this, that he was so to suffer: that he was to be a man of sorrow, and acquainted with grief, that we, who were in bondage, might be brought our of thrald • m.

3. AS Israel after a time of bondage, were in the fullness of time, brought out of Egypt from the house of Servants; so Christ after a whiles tarriance, came up again, to fignity, that after he had Suffered for us, he should overcome hell and death; be delivered from the curse, give us freedom, and become the Captain of our Salvation; leading us to the land of Promise. And let all those who have experienced deliverance from the t •• anny of Sin and Satan, acknowledge it to Christ. As God sent Moses to them to conduct them; so he hath sent his Son to us, to ransom us, and powerfully to deliver us. Ascribe it then wholly to him, and give him the whole praise of it.
(5.) HEROD's Cruelty against the poor Insants of Bethlebem. ver. 16. Then Herod when he saw that he was mocked of the wise men, was exceeding woroth, and sent forth. and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had inquired of the wise men. Herod is disappointed of his expectation: and now that he may make sure work, he murders all the Children, that came within the compass of the place where Christ was to be born, hoping thus not to miss of his prey; though God had prevented him. No carnal policy can outdo, or antedate the wisdom and care of God, for the protection of his Children. No doubt but these Infants were Martyrs they died in Christ's Cause, and for his sake, and he suffered in them. Herod sought not their death direclly, but his, else they might have lived. And they that will be for Christ, may learn what to meet with from the World. However, here is our consolation, if Christ suffers in us, we shall reign with him.

II. NOW let us proceed to observe how Christ bumbled himself in his private Life, in the more ripe Age of it. And that is mainly instanced in the subjection that he yielded to his Parents, of which Luk. 2.51. And he went down with them; and came to Nazareth, and was subject unto them. And the Employment or Calling which he followed, of which, Mar. 6.3. Is not this the Carpenter, &c. We may make a few glances on each of these.

1. TOUCHING Christ's Subjection to his Parents, it is observable, that the word used to express it, signifies, to be ordered by, or under another; or a yielding ones outward actions to the government and command of another. And it implies these things.

(1.) A cordial acknowledgment, of the Superiority and Authority of another, to 〈◊〉 us, and out duty to obey him. Thus 〈◊〉 Christ acknowledged the Authority of 〈◊〉 and Mary: that they bare the relation 〈◊〉 Parents to him, and accordingly were it 〈◊〉 with power to order his works and 〈◊〉 The Fisth Command enjoins this, and 〈◊〉 covered his approbation of the equit ••• righteousness of that Command.

(2.) Areverend end high esteem of 〈◊〉 the heart, as Superiors. There is no 〈◊〉 jection, but what begins at, and 〈◊〉 from an hearty esteem. Outward Comm ••••• without it, are but mockery. Jesus 〈◊〉 did count them by virtue of that relation God's Command, to deserve all boug •• esteem from him as a Child; He 〈◊〉 feared them, and placed an high accou ••••• them.

(3.) A respectful carriage or deportment 〈◊〉 that both in words and gestures. To 〈◊〉 before them, to how the body to them, 〈◊〉 speak to them with all submission; 〈◊〉 them their titles, and keep a due di •• Thus did Christ to his Parents; he 〈◊〉 no duty to them, and therefore not this

(4.) AN obeying and not residing of 〈◊〉 commands. The Subject takes not his 〈◊〉 measures, what, when, and how to 〈◊〉 receives. them all from his Superior; 〈◊〉 and goes at his hidding; and when be s •••• do this, be doth it, Mat. 8.9. He do ••• control, and dispute, much less refuse 〈◊〉 what he is commanded, he doth it wi •• 〈◊〉 readily, cheerfully; and so did Christ 〈◊〉 the ground or reason of this subjection why Christ thus did, is,

[1] PRIMCIPAL; that he might fu ••••• • ort of righteousness, and so merit for 〈◊〉〈◊〉 promised at first on account of 〈◊〉 obe ••• nce, and that is not perfect exe ••••• be un ••• sal. That to Parents is one 〈◊〉 duties to which the promise of life is 〈◊〉 We are all guilty of breaking this Con •••• as well as any other; He therefore 〈◊〉 that we might have that article in th ••• nant for us. Christ in his private life 〈◊〉 public Person. acting the part of a Re ••••
[2.] SUBORDINATE; that be might 〈◊〉 set a pattern to Children for their imi •••• They greatly err, who think that Christ to be only a pattern: Woe to us if be 〈◊〉 more. And they deceive themselves 〈◊〉 think to have this benefit by Christ, and 〈◊〉 not imitate him; for he hath bidden 〈◊〉 learn of him, Mat. 11.29.

NOW the eminent humility of Christ 〈◊〉 this part of his Life, will appear 〈…〉 things,

1. THE greatness and gloriousness 〈◊〉 Person. He was the Eternal Son of 〈◊〉 Lord of the Creation: He was David 〈◊〉 and the Savior of his Parents. 〈…〉 having taken the relation of a Child 〈◊〉 him, he freely stoops to the condition 〈◊〉 never was a Child in this world, so 〈◊〉 and obsequiously subject as he.

2. THE meanness and Sspan • . 〈◊〉 lived in a low and contemptible part 〈◊〉 very poor, and desp sed by others. who 〈◊〉 on them with contempt B • t he 〈◊〉 not what they were to the W • rld, 〈◊〉 what they were to Him. Had they been •••• es and great Potentates, he could not 〈◊〉 shewn them greater respect, not paid 〈◊〉 more. •• ficious serv • ce. A Father a • d a •• er, a. • a • d o • g • t to be the same to a 〈◊〉 , let their ou • ward condition in the 〈◊〉 he what it will: So did Chr • st esteem 〈◊〉 practice.

3. THE great wisdom and anderstanding bad to dired his 〈…〉 ; and be acted by 〈…〉 diseretion. Truly Chr • st could have •••• ted his Parents, and better have told ••• em what was fitting to be done, than they 〈◊〉 It is observa • le that •• is H • story is •• faced with one, wherein we are told, how 〈◊〉 disputed with the D • ctors a lastonished •• em with his wisdom, Lak 2 45 47 And 〈◊〉 for all that, he pract • ed this submi •• on. 〈◊〉 was perfect in Grace a • d full of Wisdom; 〈◊〉 his Parents were subject to sinful ••••• ities, ind ••••• tions, and pastions; and 〈◊〉 he bears, with all that, and takes not on 〈◊〉 to be the • r con ••••• , or to laugh at and espise their lawful Authority over him but •• dily complies with them. Hence.

1. HOW severely will this condemn • d s • bedi 〈◊〉 Children another Day? As soon as they 〈◊〉 up a little, they grow weary of Family ••••• meant, and shake off filial sablection, 〈…〉 will this president in Christ the rive 〈◊〉 against them, who dwelt with, and was 〈◊〉 to his Parents, till he was Thirty 〈◊〉 , and was called to his public Life.

2. LET Condren then price and im rate this 〈◊〉 . Be not ash • med of your Pareats, 〈◊〉 against their Authority; let them 〈◊〉 they will, yet you owe them sub •••••• for Conscience sake. Remember, no • e 〈◊〉 more to have sa • d against it then Chr • st 〈◊〉 , and yet he was obedient to God in it.

3. LET Chilren t • en go to Christ to have 〈◊〉 youth sanctified and their sai • ings in their 〈◊〉 Parents covered. There is not the 〈◊〉 obedient Child living, but if God should 〈◊〉 into Judgment with him for Sins of is kind, he would be condemned. How datiful have you been? And there is a •••• full curse against you for it. Got then a •• e to this Obed ence of Christ too, that it 〈◊〉 answer for you; And go to Him for race to help you to live as he did; and seek 〈◊〉 Acceptance with God in Him.

4. TOUCHING the Employment or Calling 〈◊〉 Christ sollowed in his private Life. It is main that he did not spend that time idle ••• in following the labor of a particular 〈◊〉 . And this is intimated in his being 〈◊〉 to his Parents; it being one part of 〈◊〉 subjection to attend the Calling which 〈◊〉 ••• ents appoint him to. And that he did is evident in that they called him the Car • ter, Mat. 6.3. which was Joseph 's own 〈…〉 and Chr • st under him served in it Thus 〈◊〉 Lord of the whole Creation humbled him • elf to a private, mea • & despicable Emplorment. Here observe,

1. THAT in • smuch, as God's People 〈◊〉 some in a pub •• ck, s • me in a private Capacity, christ 〈◊〉 to his a • pe 〈◊〉 of both, took each of th • m upon him. He would lead a private life, that none of his might think it much to live to after him; and he would enter i • to a public Employment, because he was t • eter called of God. And thus Eath he ••• ct • syed each condition to those who bel • eve in him; and teacheth us from hence, that G • d may be, and is to be served in every sla • e.

2. THAT in as much, as Christ needed not man's teaching, to fit and prepare him for his public work, and the Law under which he was made forb d • ing him to spend his time in idleness, He therefore took upon him a lateful Cal •• ng, and lab • ured in it. Labor in some honelt Calling is part of man's duty; commanded in the moral Law. Our first Parents in the state fo innceancy came under it, and it was commanded to all, 1 This 4.11. Men in public place, are to follow a public Employment; Men in a privare state, are to follow a private Calling Yea, the constitution of man's nature calls for it: habits are made for acts. Why was man made capable of Employment, with understanding of mind. and titted organs of body, but that he should exereise himself in some vocation, and therein serve God? Thus then Christ obeyed God, and answered the tenor of the first Covenant.

3. LABOUR is necessary in subserviency to God's Providence, for the supplying ourselves with an outward Subsistence. God doth not ordinarily feed men with miracles. He hath obliged man to this way fo living, and made a connection in the precept between these two. Christ therefore, though the Owner of all things, humbleth himself to live by his hands; and thus he obeyed the Law, depending on God in his own way, joining faith with obedience.

4. LABOUR, with sweat and weariness, is a part of the Cause which Sin bath sunjected sallen man unto, and brought upon all those Employments, wherein he is to exercise himself in getting his livelihood. Gen. 3.19. So that fallen man cannot labor hard without i • ksomeness and pain. And Jesus Christ being made a curse for us, took on him, and bare this part of the curse also for us. He took on him a Calling, though honest, yet painful; this was a great point of himility in him; He was the Lord of Glory, whose were the beasts on a thousand hills, who could multiply bread with a word, to seed thousands; to work hard for a livelihood. and have nothing to subsist on, but what he got by industry; for him who made the World with a word, to sweat in a Carpenters Calling, to earn himself food and raiment.

5. It was a part of the dury of Children to take care for their Parents in their age & need. Christ's Parents were now grown into years, and were poor; and he labored for them, and their relief. And this is one requital which the Law requires to be paid to Parents for their love and care expressed to us in our Infancy and Childhood, 1 Tim. 3.4. Hence,

1 LEARN we of Christ. Though he bare the curse, yet he took not off the obligation from us: He did not labor to procure leave for us to live in idleness; but procured that we might do it honourably and comfortably. Nor need any be ashamed of a lawful Calling, since Christ hath honored it by his example. Not do they live as he did, who abandon themselves to idleness.
2. LET th • s direct and encourage us, when we find the weight and 〈◊〉 of a h • ertous use, to refair to Christ: As to sanctify our labors by his, and help us to glorify God by them, so to mi • gate the sorrows of their, by removing the ca • e from them, and help us to serve our Generation cheerfully, waiting upon • im to help us in our work; and so conduct us, as that when a short & weary life is ended, we may, with him, rest item all our labors, and have all our sweat, and dust and toil taken from us; having all our mistakes and •••• es in our whole business pardoned through him, who did all things well: that so in the me • diservice, we may be accepted through the Beloved.