The Fountain of Life

Genesis.

GEN. 18.19.

p. 607

48.15.

p. 252

Leviticus.

Lev. 1.4.

p. 135

16.12, 13, 14.

p. 153

16.21.

p. 73

Deuteronomy.

Deut. 8.16.

p. 485

21.23.

p. 345

34.10.

p. 97

Chronicles.

2 Chron. 36.12.

p. 65.

1 Samuel.

1 Sam. 2.25.

p. 91

24.16.

p. 410

Job.

Job 9.33.

p. 85

14.14.

p. 553

22.21.

p. 533

30.4, 5.

p. 395

32.9.

p. 316

Psalm.

Psal. 2.7.

p. 80

4.8.

p. 57

19.7.

p. 106

22.1.

p. 454

22.2.

p. 458

31.5.

p. 497

32.1.

p. 147

Psal. 37.5, 6.

p. 336

39.11.

p. 469

47.5.

p. 565

51.6.

p. 612

68.17.

p. 566

78.25.

p. 272

110.13.

p. 195

103.11.

p. 147

119.56.

p. 605

Proverbs.

Prov. 4.18.

p. 118

23.22.

p. 424

28.24.

p. 422

29.25.

p. 380

Ecclesiastes.

Eccles. 3.16.

p. 323

3.21.

p. 435

7.9.

p. 391

Canticles.

Cant. 3.6.

p. 162

6.5.

p. 535

Isaiah.

Isai. 11.6.

p. 405

30.20, 21.

p. 621

41.17.

p. 464

42.5, 6, 7.

p. 29

49.2, 3, 4, 5.

p. 26

50.5.

p. 31, & 481

50.10.

p. 460

50. ult.

p. 177

53.3.

p. 16

53.7.

p. 385

53.11.

p. 609

53.12.

p. 24, 25

53.21.

p. 521

61.1.

p. 71

62.6.

p. 262

63.7, 8.

p. 607

64.6.

p. 132

Jeremiah.

Jer. 8.1.

p. 517, 518

18.11.

p. 394

31.34.

p. 517, 518

Lamentation.

Lam. 4.21.

p. 284

Daniel.

Dan. 2.17.

p. 107

7.13, 14.

p. 566

11.33, 34.

p. 623

Hosea.

Hos. 2.6.

p. 622

3.3.

p. 76

11.4.

p. 200

13.5, 6.

p. 164

Micah.

Mic. 6.6.

p. 61

Zechariah.

Zech. 11.15.

p. 110

12.10.

p. 335, & 150

13.7.

p. 360

Matthew.

Mat. 2.13.

p. 236

5.16.

p. 80.

6.12.

p. 407

8.4.

p. 489

11.27.

p. 6. & 115

13.3, 4.

p. 102

17.5.

p. 71

22.31.

p. 518

26.40.

p. 287

27.46.

p. 447

27.52.

p. 548

28.2, 3.

p. 547

28.6.

p. 544

Luke.

Luk. 1.34, 35.

p. 547

1.35.

p. 55

4.12, 34.

p. 240

Luk. 10.17, 18.

p. 109

13.33.

p. 314

16.24.

p. 472

22.22.

p. 480

22.41.

p. 280

22.66.

p. 313

23.23.

p. 311

23.27.

p. 326

23.34.

p. 400

23.38.

p. 356

23.43.

p. 430

23.46.

p. 491

24.45.

p. 111

John.

Joh. 1.14.

p. 50. & 228

1.29.

p. 147

5.31.

p. 63

5.43.

p. 64

6.28.

p. 65

6.29.

p. 487

8.36.

p. 201

8.42.

p. 57

8.58.

p. 143

9.4.

p. 69

10.30.

p. 17

12.27.

p. 289

13.14.

p. 230

14.3.

p. 437

16.8.

p. 118

16.10.

p. 483

16.32.

p. 374

17.11.

p. 250

17.19.

p. 69

18.19.

p. 273

19.27.

p. 417

19.28.

p. 463

19.30.

p. 477

19.40, 41.

p. 505

20.17.

p. 561

Acts.

Acts 2.23.

p. 40, 341

2.24.

p. 344

3.22.

p. 96

4.12.

p. 89

4.28.

p. 301

10.42.

p. 588

19.9.

p. 117

Romans.

Rom. 1.4.

p. 549

1.21.

p. 7

2.15.

p. 434

3.25, 26.

p. 171

5.8, 9, 10.

p. 43

5.10.

p. 529

5.15, 17,

p. 181

6.5.

p. 558

8.3.

p. 56, 227

8.4.

p. 484

8.10, 11.

p. 551

8.28.

p. 215

8.32.

p. 41, 45

8.34.

p. 379

9.13.

p. 38.

12.1.

p. 76

1 Corinthians.

1 Cor. 2.2.

p. 1

2.14.

p. 100

2.14, 15.

p. 115

4.11.

p. 245

6.20.

p. 628

8.5.

p. 89

11.29.

p. 78

11.30.

p. 198

12.28.

p. 105

12.31.

p. 308

15.17.

p. 546

15.20.

p. 549

15.43, 44.

p. 552

2 Corinthians.

2 Cor. 3.12.

p. 103

4.3, 4.

p. 119

5.5.

p. 498

5.6, 8.

p. 438

5.14.

p. 128

5.18, 19.

p. 529

5.21.

p. 166

10.5.

p. 192

Gallatians.

Gal. 3.13.

p. 165

2.4.4.

p. 170, 179

4.29.

p. 244

5.3.

p. 237

5.16.

p. 199

5.25.

p. 602

Ephesians.

Eph. 1.13.

p. 67

1.22.

p. 207

3.10.

p. 5

5.2.

p. 144

5.8.

p. 611

6.1.

p. 421

6.16.

p. 247

Philippians.

Phil. 1.6.

p. 486

Phil. 1.29.

p. 364

2.7.

p. 17

2.8.

p. 169, 222

2.9.

p. 541

2.12.

p. 190

3.11.

p. 559

3.21.

p. 63

3.3.

p. 5

Colossians.

Col. 1.10, 11.

p. 588

1.14.

p. 354

1.17.

p. 210

1.18.

p. 549

1.19.

p. 71

3.3.

p. 555

3.10.

p. 4

3.15.

p. 200

1 Thessalonians.

1 Thes. 1.10.

p. 524

4.16.

p. 522, 592

2 Thessalonians.

2 Thes. 3.5.

p. 189

1 Timothy.

1 Tim. 2.5.

p. 82

3.16.

p. 52

5.4.

p. 422

6.9.

p. 307

6.17.

p. 45

2 Timothy.

2 Tim. 1.9.

p. 32

2 Tim. 2.19.

p. 612

2 Tim. 4.16.

p. 379

Hebrews.

Heb. 1.1.

p. 102

1.3.

p. 575

1.14.

p. 213

2.9.

p. 60

2.16.

p. 51, 60

2.17.

p. 55

7.25.

p. 152

7.26.

p. 72

7.27.

p. 74

9.24.

p. 93

9.23.

p. 128

9.14.

p. 140

10.11.

p. 578

10.14.

p. 139

10.20.

p. 93

11.40.

p. 143

12.24.

p. 156

13.8.

p. 143

James.

Jam. 1.4.

p. 389

4.5.

p. 413

1 Peter.

1 Pet. 1.6.

p. 306

1.19.

p. 142

2.22, 23.

p. 415

3.13.

p. 405

4.19.

p. 406

1 John.

1 Joh. 1.7.

p. 148

1.9.

p. 176

1 Joh. 2.1.2.

p. 161

3.2.

p. 186

4.10.

p. 39

Jude.

Jude ver. 6.

p. 377, 592.

Revelations.

Rev. 1.13.

p. 144

2.10.

p. 211

3.13.

p. 501

5.6.

p. 157

13.8.

p. 98, 143

22.2.

p. 9

DOCT. That there is no Doctrine more excellent in itself, or more necessary to be Preached, and studied; than the Doctrine of Jesus Christ, and him Crucified.

All other knowledge how much soever it be magnified in the World, is and ought to be esteemed but dross, in comparison of the excellency of the knowledge of Jesus Christ, Phil. 3.8. in him are hid all the treasures of wisdom and knowledge, Col. 2.3.

Eudoxus was so affected with the glory of the Sun, that he thought he was born only to behold it: much more should a Christian Judge himself born only to behold, and delight in the glory of the Lord Jesus.

The truth of this Proposition will be made out, by a double consideration of the Doctrine of Christ.

First, Let it be considered absolutely, and then these lovely properties with which it is naturally clothed; will render it superior to all other Sciences and Studies.

First, The knowledge of Jesus Christ is the very marrow and [ 1] Kernel of all the Scriptures: the scope and center of all Divine revelations: both Testaments meet in Christ. The Ceremonial Law is full of Christ; and all the Gospel full of Christ: the blessed lines of both Testaments meet in him▪ and how they both harmonize, and sweetly concente • in Jesus Christ; it is the chief scope of that excellent Epistle to the Hebrews, to discover: for we may call that Epistle, The sweet Harmony of both Testaments: this argues the unspeakable excellency of this Doctrine, the knowledge whereof must needs therefore be a Key to unlock the greatest part of the Sacred Scriptures: for it is in the understanding of Scripture, much as it is in the knowledge men have in Logic and Philosophy: if a Scholar once come to understand the bottom principle, upon which as upon its hinge the controversy turns; the through knowledge of that principle shall carry him through the whole controversy, and furnish him with a solution to every argument; even so the right knowledge of Jesus Christ, like a clew leads you through the whole Laberynth of the Scriptures.

[ 2] Secondly, The knowledge of Jesus Christ is a fundamental knowledge, and foundations are most useful, though least seen: the knowledge of Christ is fundamental to all Graces, Duties, Comforts, and Happiness.

First, It's fundamental to all graces: they all begin in knowledge, Col. 3.10. the new man is renewed in knowledge ; as the old, so the new Creation begins in light; the opening of the eyes, is the first work of the spirit: and as the beginnings of grace, so all the after improvements thereof depend upon this increasing knowledge, 2 Pet. 3.18. But grow in grace, and in the knowledge of our Lord and Savior: see how these two, grace and knowledge keep equal pace in the soul of a Christian, in what degree the one increases, the other increases answerably.

Secondly, the knowledge of Christ is fundamental to all duties: the duties, as well as graces of Christians are all founded in the knowledge of Christ: must a Christian believe; That he can never do without the knowledge of Christ; Faith is so much dependent upon his knowledge, that it is denominated by it, Isa. 53.11. by his knowledge shall my righteous servant Iustifie many: and hence John. 6.40. Seeing, and believing are made the same thing: would a man exercise hope in God; That he can never do without the knowledge of Christ, for he is the author of that hope, 1 Pet. 1.3. he is also its object, Heb. 6.19. its ground-work and support, Col. 1.27. and as you cannot believe or hope, so neither can you pray acceptably, without a competent degree of this knowledge: the very Heathen could say, non loquendum de deo sine lumine, (i. e.) men must not speak of God without light: the true way of conversing with, and enjoying God in Prayer; is by acting faith on him through a Mediator; so much of faith, and Christ as is in a Duty, so much comfort, and true excellency there is in it, and no more. Oh then how indispensible is the knowledge of Christ; to all that do adress themselves to God in any Duty!

Thirdly, It's fundamental to all comforts: all the Comforts of believers, are streams from this Fountain. Jesus Christ is the very object-matter of a believers Joy, Phil. 3.3. our rejoicing is in Christ Jesus: take away the knowledge of Christ, and a Christian is the most sad, and melancholy creature in the world: again, let Christ but manifest himself, and dart the beams of his light into their souls, it will make them kiss the stakes, sing in flames, and shout in the pangs of death, as men that divide the spoil.

Lastly, this knowledge is fundamental to the eternal happiness of souls: as we can perform no duty, enjoy no comfort, so neither can we be saved without it, Joh. 17.3. this is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent: and if it be eternal life to know Christ, then it is eternal Damnation, to be ignorant of Christ: as Christ is the door that opens Heaven, so knowledge is the key, that opens Christ. The excellent gifts, and renowned parts of the Moral Heathens, though they purchased to them great esteem, and honor among men; yet left them in a state of perdition; because of this grand defect: they were ignorant of Christ, 1 Cor. 1.21. thus you see how fundamental the knowledge of Christ is, and essentially necessary to all the graces, duties, comforts, and happiness of souls.

Thirdly, The knowledge of Christ is profound and large: all [ 3] other Sciences are but Shallows; this, a boundless, bottomless Ocean: no creature hath a line long enough to fathom the depth of it: there is height, length, depth, and breadth ascribed to it, Eph. 3.14. yea, it passeth knowledge: there is a manifold wisdom of God in Christ, Eph. 3.10. It is of many sorts and forms, of many folds and plights: it is indeed simple, pure and unmixed with anything but itself, yet it is manifold in degrees, kinds and Administrations: though something of Christ be unfolded in one age, and something in another, yet eternity if self cannot fully unfold him. I see something (said Luther ) which blessed Austin saw not, and those that come after me, will see that which I see not: it is in the studying of Christ, as in the planting of a new discovered Country; at first men sit down by the Sea side, upon the skirts and borders of the Land; and there they dwell, but by degrees they search farther, and farther into the heart of the Country: ah, the best of us are yet, but upon the borders of this vast Continent.

[ 4] Fourthly, The study of Jesus Christ is the most noble Subject, that ever a soul spent itself upon: those that rack, and toture their brains upon other studies, like Children, weary themselves at a low game: the Eagle plays at the Sun itself, the Angels study this Doctrine, and stoop down, to look into this deep abyss: what are the Truths discovered in Christ? but the very secrets that from eternity lay hid in the bosom of God, Eph. 3.8, 9. God's heart is opened to men in Christ, John. 1.18. this makes the Gospel such a glorious dispensation, because Christ is so gloriously revealed therein, 2 Cor. 3.9. and the studying of Christ in the Gospel, stamps such a Heavenly glory upon the contemplating soul, v. 18.

[ 5] Fit • hly, It is the most sweet, and comfortable knowledge; to be studying Jesus Christ, what is it? but to be digging among all the veins, and springs of comfort, and the deeper you dig, the more do those springs flow upon you: how are hearts ravished with the discoveries of Christ in the Gospel? what ecstasies, meltings, transports, do gracious souls meet there? doubtless, Philip's ecstacy, John. 1.45. 〈 in non-Latin alphabet 〉 : we have found Jesus, was far beyond that of Archimedes: a believer could fit from Morning to Night, to hear Discourses of Christ; his mouth is most sweet, Cant. 5.16.

Secondly, Let us compare this knowledge, with all other knowledge, and thereby the excellency of it will farther appear.

[ 1] First, All other knowledge is natural, but this wholly supernatural; Matth. 11.27. no man knoweth the Son, but the Father; neither knoweth any the father, save the Son; and he to whom so ever the Son will reveal him: the wisest Heathens could never make a discovery of Christ by their deepest searches into nature; the most Eagle-eyed Philosophers were but Children in knowledge, compared with the most illiterate Christians.

Secondly, O • her knowledge is unattainable by many: all the [ 2] helps, and means in the world would never enable some Christians to attain the Learned Arts and Languages: men of the best wits, and most pregnant parts are most excellent in these; but here is the mystery and excellency of the knowledge of Christ, that men of most blunt, dull, and contemptible parts, attain (through the teaching of the spirit) to this knowledge: in which the more acute and ingenious are utterly blind, Matth. 11.25. I thank thee, O Father, Lord of Heaven and Earth; because thou hast hid these things from the wise and prudent: and hast revealed them unto babes, 1. Cor. 1.26, 27. you see your calling brethren, how that not many wise men after the flesh; not many mighty, not many noble are called: but God hath chosen the foolish things of the World, to confound the wise, &c.

Thirdly, Other knowledge, though you should attain the [ 3] highest degree of it, would never bring you to Heaven, being defective and lame both in the integrity of parts, the principal thing, viz. Christ being wanting: and in the purity of its nature, for the knowing Heathens grew vain in their imaginations, 1 Rom. 21. and in the efficacy and influence of it, on the heart and life, they held the truth in unrighteousness: their lusts were stronger than their light, 1 Rom. 18. but this knowledge hath potent influences, changing souls into its own image, 2 Cor. 3.18. and so proves a saving knowledge unto men, 1 Tim. 2.4. and thus I have in a few particulars pointed out the transcendency of the knowledge of Christ.

The use of all this I shall give you in a few Inferences, on which I shall not enlarge, the whole being only praeliminary to the Doctrine of Christ, only for the present I shall hence infer,

The •• sufficiency of the Doctrine of Christ, to make men wise unto salvation. Paul de • ired to know nothing else, and indeed nothing else is of absolute necessity to be known: a little of this knowledge (if saving and eff • ctual upon thy heart) will do thy soul more service than all the vain speculations, and profound parts that others so much glory in; poor Christian, be not dejected, because thou seest thyself out-stripped, and excelled by so many, in other parts of knowledge: if thou know Jesus Christ, thou knowest enough, to comfort and save thy soul; many learned Philosophers are now in Hell, and many illiterate Christians in Heaven.

If there be such excellency in the knowledge of Christ, let it humble, all, both Saints, and sinners that we have no more of this clear, and effectual knowledge in us, notwithstanding the excellent advantages we have had for it. Sinners, concerning you I may sigh, and say with the Apostle, 1 Cor. 15.34. some have not the knowledge of Christ, I speak this to your shame ; this, oh this, is the condemnation; and even for you that are enlightened in this knowledge, how little do you know of Jesus Christ, in comparison of what you might have known of him? what a shame is it, that you should need to be taught the very first truths, when for the time you might have been teachers of others? Heb. 5.12, 13, 14. that your Ministers cannot speak unto you as spiritual, but as unto carnal, even as unto babes in Christ, 1 Cor. 3.1.2. Oh, how much time is spent in other studies! in vain discourses, frivolous Pamphlets, worldly employments, how little in the search and study of Jesus Christ?

How sad is their condition, that have a knowledge of Christ, and yet as to themselves, it had been better, they had never had it! many there be that content themselves with an unpractical, ineffectual, and merely notional knowledge of him; of whom the Apostle saith, it had been better for them not to have known, 2 Pet. 2.21. it serves only to aggravate sin and misery: for though it be not enough to save them, yet it puts some weak restraints upon sin, which their impetuous lusts breaking down, exposes them thereby to a greater damnation.

Fourthly, This may inform us by what rule to Judge both Ministers, and Doctrines; certainly that is the highest commendation of a Minister to be an able Minister of the New Testament; not of the letter but of the spirit, 2. Cor. 3.6. he is the best Artist, that can most lively and powerfully display Jesus Christ before the people; evidently setting him forth as Crucified among them; and that is the best Sermon that is most full of Christ, not of art, and language. I know that an holy Dialect well becometh the lips of Christ's Ministers, they should not be rude, and careless, in language or method: but surely the excellency of a Sermon lies not in that, but in the plainest discoveries, and livelyest applications of Jesus Christ.

Let all that mind the honor of Religion, or the peace and comfort of their own souls; wholly sequester and apply themselves, to the study of Jesus Christ, and him Crucified; wherefore spend we ourselves upon other studies? when all excellency, sweetness, and desirableness is concenter'd in this one? Jesus Christ is fairer than the children of men, the chiefest among ten thousands, as the Apple-tree among the trees of the wood: quae faciunt divisa beatum, in hoc mixta fluunt ; these things which singly ravish and delight the souls of men, are all found conjunctly in Christ. O, what a blessed Christ is this! whom to know is eternal life: from the knowledge of Jesus Christ do bud forth all the fruits of comfort, and that for all seasons and conditions. Hence Revel. 22.2. he is called the tree of life which bears twelve manner of fruits, and yields its fruit every month and the very leaves of this tree are for healing ; in Christ souls have (1.) All necessarys for food and physic, (2.) All varieties of fruits, twelve manner of fruits, a distinct sweetness in this, in that; and in the other attribute, promise, ordinance. (3.) In him are these fruits at all times, he bears fruit every month; there is precious fruit in Jesus Christ, even in the black month; Winter fruits, as well as Summer fruits. O, then study Christ, study to know him more extensively, there be many excellent things in Christ, that the most Eagle-eyed believer hath not yet seen: ah 'tis pity, that anything of Christ should lie hid from his people! study to know Christ more intensively, to get the experimental taste, and lively power of his knowledge, upon your hearts, and affections: this is the knowledge that carries all the sweetness and comfort in it. Christian, I dare appeal to thy experience; whether the experimental taste of Jesus Christ in Ordinances and duties, have not a higher and sweeter relish than any created enjoyment thou ever tasted in this world? O then separate, devote, and wholly give thyself; thy time, thy strength to this most sweet trascendent study.

Lastly, Let me close the whole with a double caution, one to ourselves, who by our callings, and professions are the Ministers of Christ: another to those that sit under the Doctrine of Christ daily.

First, If this Doctrine be the most excellent, necessary, fundamental, [ (1.)] profound, noble, and comfortable Doctrine, let us then take heed lest while we study to be exact in other things, we be found ignorant in this: ye know it's ignominious by the common suffrage of the civilized world, for any man to be unacquainted with his own calling, or not to intend the proper business of it. It's our calling (as the Bridegrooms friends) to woo and win souls to Christ: to set him forth to the people as Crucified among them, Gal. 3.1. to present him in all his attractive excellencies that all hearts may be ravished with his beauty, and charmed into his arms by love: we must also be able to defend the truths of Christ, against undermining Heretics; to instill his knowledge into the ignorant, to answer the cases and scruples of poor doubting Christians. How many intricate knots have we to untie? what pains, what skill is requisite for such as are employed about our work? and shall we spend our precious time in frivolous controversies, Philosophical niceties, dry and barren Scholastic notions? shall we study everything but Christ? revolve all Volumes but the Sacred ones! what is observed even of Bellarmine, that he turned with loathing from School Divinity, because it wanted the sweet juice of piety; may be convictive to many among us, who are often too much in love with worse employment, that what he is said to loath. Oh let the knowledge of Christ dwell richly in us.

[ 2] Secondly, Let us see that our knowledge of Christ be not a powerless, barren, impracticable knowledge: Oh that in its passage from our understandings to our lips, it might powerfully melt, sweeten, and ravish our hearts! Remember Brethren, an holy calling never saved any man, without an holy heart; if our tongues only be sanctified, out whole man must be damned:

Thirdly, Let us take heed that we with-hold not our knowledge [ 3] of Christ in unrighteousness from the people. O that our lips may disperse knowledge and feed many! let us take heed of the Napkin, remembering the day of account is at hand. Remember, I beseech you the Relations wherein you stand, and the obligations resulting thence: Remember the great Shepherd gave himself for, and gave you to the flock; your time, your gifts are not yours, but God's. Remember the pinching wants of souls who are perishing, for want of Christ; and if their tongues do not, yet their necessities do bespeak us, as they did Joseph, Gen. 47.15. wherefore should we die in thy presence, give us food that we may live, and not die: even the Sea-monsters draw forth their breasts to their young ones, and shall we be cruel! cruel to souls! did not Christ think it too much to sweat blood, yea to die for them; and shall we think it much to watch, study, preach, pray, and do what we can for their salvation? O let the same mind be in you, which was also in Christ.

Secondly, To the people that sit under the Doctrine of Christ [ (2.)] daily, and have the light of his knowledge shining round about them.

First, Take heed ye do not reject and despise this light: this may be done two ways, (first) When you despise the means of knowledge, by slight and low esteems of it. Surely if you thus reject knowledge, God will reject you for it, Hosea 4.6. it is a despising of the richest gift that ever Christ gave to the Church: and however it be a contempt and slight that begins low, and seems only to vent itself upon the weak parts, inartificial discourses, and untaking tones and gestures of the speakers; yet (believe it) it's a daring sin, that flies higher than you are aware, Luk. 10.16. he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.

Secondly, You despise the knowledge of Christ, when you despise the directions, and loving constraints of that knowledge; when you refuse to be guided by your knowledge, your light and your lusts contest and struggle within you: Oh 'tis sad when your lusts master your light; you sin not as the Heathens sin, who know not God; but when you sin, you must slight and put by the notices of your own Consciences; and offer violence to your own convictions; And what sad work will this make in your souls? how soon will it lay your consciences waste?

Secondly, Take heed that you rest not satisfied with that knowledge of Christ you have attained, but grow on towards perfection: it's the pride and ignorance of many professors when they have got a few raw and indigested notions, to swell with self-conceits of their excellent-attainments, and it's the sin even of the best of Saints, when they see (veritas in profundo) how deep the knowledge of Christ lies, and what pains they must take to dig for it; to throw by the Shovel of Duty, and cry dig we cannot. To your work Christians, to your work; let not your candle go out, sequester yourselves to this study, look what intercourses and correspondencies are betwixt the two worlds, what communion soever God and souls maintain; it is in this way: count all therefore but dross in comparison of that excellency which is in the knowledge of Jesus Christ.

DOCT. That the condition and State of Jesus Christ before his incarnation, was a state of highest, and most unspeakable delight and pleasure; in the enjoyment of his Father.

John tells us, he was in the bosom of his Father: to lie in the bosom is the posture of dearest love, Joh. 13.23. now there was leaning on Jesus bosom one of his Disciples, whom Jesus loved: but Christ did not lean upon the Fathers bosom, as that Disciple did on his, but lay in it: and therefore in Isa. 42.1. the Father calls him mine elect, in whom my soul delighteth, which is variously rendered, the Septuagint quem suscepit, whom my soul takes, or wraps up: others complacuit: one that highly pleases, and delights my very soul: and 2 Cor. 8.9. he is said in this estate, wherein I am now describing him, to be rich: and Phil. 2.7. to be equal with God, and to be in the form of God, (i. e.) to have all the glory, and ensigns of the Majesty of God, and the riches which he speaks of, was no less, then all that God the Father hath, Joh. 16.15. all that the Father hath is mine: and what he now hath in this his exalted state, is the same he had before his humiliation, John. 17.5. now to glimpse out (as we are able) the unspeakable felicity of that state of Christ, whilst he lay in that blessed bosom; I shall consider it three ways, negatively, positively, and comparatively.

Let us consider that state negatively, by removing from it all [ 1] those degrees of abasement, and sorrow, which his incarnation brought him under: as First, he was not then abased to the condition of a Creature, which was a low stoop indeed, and that which upon the matter undid him, in point of reputation; for by this (saith the Apostle) he made himself of no reputation, Phil. 2.7. it emptied him of his glory: for God to be made man, is such an abasement as none can express: but then not only to appear in true flesh; but also in the likeness of sinful flesh, as Rom. 8.3. O what is this!

Secondly, Christ was not under the Law in this Estate. I confess 'twas no disparagement to Adam in the state of innocence, to Angels in their state of glory, to be under Law to God; but it was an inconceivable abasement, to the absolute independent being, to come under Law: yea not only under the obedience, but also under the malediction and curse of the Law, Gal. 4.4. but when the fullness of time was come, God sent forth his Son, made of a woman made under the Law.

Thirdly, In this State he was not liable to any of those sorrowful consequents, and attendants of that frail and feeble state of humanity, which he afterwards assumed, with the nature: as (1.) He was unacquainted with griefs: there was no sorrowing, nor sighing in that bosom where he lay; though afterwards he became a man of sorrows, and acquainted with grief, Isa. 53.3. a man of sorrows, as if he had been constituted and made up of pure and unmixed sorrows: every day conversing with griefs, as with his intimate companions, and acquaintance. (2.) He was never pinched with poverty, and wants, while he continued in that bosom, as he was afterwards when he said, the Foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head. Ah blessed Jesus! thou needest not to have wanted a place to have lain thine head, hadst thou not left that bosom for my sake. (3.) He never under-went reproach and shame in that bosom, there was nothing but glory and honor, reflected upon him by his Father, though afterwards he was despised and rejected of men, Isa. 53.3. his Father never looked upon him without smiles and love, delight and joy, though afterwards he became a reproach of men, and despised of the people, Psal. 22.6. (4.) His holy heart was never offended with an impure suggestion, or temptation of the Devil; all the while he lay in that bosom of peace and love, he never knew what it was to be assaulted with temptations, to be besieged, and battered upon by unclean spirits, as he did afterwards, Matth. 4.1. then was Jesus led up of the Spirit, into the Wilderness to be tempted of the Devil. It was for our sakes that he submitted to those exercises of Spirit, to be in all points tempted like as we are, that he might be unto us a merciful and faithful high-Priest, Heb. 4.15. (5.) He was never sensible of pains and tortures, in soul or body, there were no such things in that blessed bosom where he lay: though afterwards he groaned and sweat under them, Isa. 53.5. the Lord embraced him from eternity, but never wounded him till he stood in our place, and room. (6.) There were no hidings or withdrawments of his father from him, there was not a cloud from eternity upon the face of God, till Jesus Christ had left that bosom: it was a new thing to Christ to see frowns in the face of his Father: a new thing for him to cry, my God, my God, why hast thou forsaken me? Matth. 27.46. (7.) There were never any impressions of his Fathers wrath upon him, as there were afterwards: God never delivered such a bitter cup of wrath into his hands before, as that was, Matth. 26.39. Lastly, There was no death, to which he was subject in that bosom, all these things were new things to Christ, he was above them all, till for our sakes he voluntarily subjected himself unto them: thus you see what that state was not.

Let us consider it positively, what it was, and guess by some [ 2] particular considerations (for indeed we can but guess) 〈◊〉 the glory of it: as (1.) We cannot but conceive it to be a state of matchless happiness, if we consider the persons enjoying; and delighting each in other: he was with God, John. 1.1. God you know is the Fountain, Ocean, and Center of all delights and joys, Psal. 16.11. in thy presence is fullness of joy. To be wrapped up in the soul; and bosom of all delights as Christ was, must needs be a state transcending apprehension: to have the Fountain of love, and delight, letting out itself so immediately and fully, and everlastingly upon this only begotten darling of his soul, so as it never did communicate itself to any; judge what a state of transcendent felicity this must be? great persons have great delights. (2.) Or if we consider the intimacy, dearness, yea oneness of those great persons one with another: the nearer the union the sweeter the communion: now Jesus Christ was not only near, and dear to God, but one with him, I and my Father are one, Joh. 10.30. one in nature, will, love, and delight; there is indeed a Moral union of souls, among men by love, but this was a natural oneness; no Child is so one with his Father, no Husband so one with the Wife of his bosom, no Friend so one with his Friend, no Soul so one with its body, as Jesus Christ and his Father were one. O, what matchless delights must necessarily flow, from such a blessed Union! (3.) Consider again the purity of that delight, with which the blessed Father and Son embraced each other; the best Creature-delights one in another, are mixed, debased, and allayed: if there be something ravishing, and engaging, there is also something cloying and distasting: the purer any delight is, the more excellent.

Now there are no Crystal streams flowing so purely from the Fountain, no beams of light so unmixed from the Sun; as the loves and delights, of these holy and glorious persons were: the holy, holy, holy Father, embraced the thrice holy Son; with a most holy delight, and love.

(4.) Consider, the constancy of this delight: it was from everlasting as in ver. 23. and from Eternity, it never suffered one moments interruption: the ever-flowing Fountain of God's delight and love, never stopped its course, never ebbed, but as he speaks in the Text, I was daily his delight, rejoicing always before him: once more, consider the fullness of that delight, the perfection of that pleasure. I was delights: so the word is in its original: not only plural delights, all delights, but also in the abstract delight itself; as afterwards from the abundance of his sorrows, he was styled, a man of sorrows, so here, from the fullness of his delights: as who should say, even constituted, and made up of pleasure, and delight.

[ 3] Once more, let us consider it comparitively, and this state will yet appear more glorious, comparing it with, either the choicest delights that one Creature takes in another, or that God takes in the creature, or that the creature takes in God: measure these immense delights betwixt the Father, and his Son, by either of these lines, and you shall find them all infinitely short: For, (1.) Though the delights that creatures take in each other, be sometimes a great delight; such was Jacob's delight in Benjamin, whose life is said to be bound up in the lads life: a dear and high expression, Gen. 44.30. such was that of Jonathan in David, whose soul was knit with his soul, and he loved him, as his own soul, 1 Sam. 13.1. and such is the delight of one friend in another, there is a friend that is as a man's own soul, Deut. 13.6. yet all this is but Creature-delight, and can in no particular match the delights betwixt the Father, and the Son: for this is but a finite delight, according to the measure, and abilities of Creatures; but that is infinite, suitable to the infinite perfection of the Divine being: this is always mixed, that perfectly pure.

(2.) Or if you compare it, with the delight that God takes in the Creatures; it is confessed that God takes great delight in some creatures: the Lord takes pleasure in his Saints, he rejoices over them with singing; and resteth in his love, Zeph. 3.17. Isa. 62.5. but yet there is a great difference betwixt his delight in creatures, and his delights in Christ; for all his delight in the Saints is secondary, and for Christ's sake: but his delights in Christ are primary, and for his own sake: we are accepted in the beloved Ephes. 1.6. he is beloved, and accepted for himself. (3.) To conclude, compare it once more, with the delights that the best of creatures take in God, and Christ; and it must be confessed that is a choice delight, and a transcendent love, with which they love and delight in him, Psal. 73.25. whom have I in Heaven but thee? and on earth there is none, that I desire besides thee: what pangs of love? what raptures of delight, did the Spouse express to Christ? oh thou whom my soul loveth, but surely our delight in God is no perfect rule to measure, his delight in Christ by: for our love to God (at the best) is still imperfect, that's the burden and constant complaint of Saints: but this is perfect, ours is inconstant, up and down, ebbing and flowing, but this is constant: so then, to conclude, the condition and state of Jesus Christ, before his Incarnation was a state of highest, and matchless delight, in the enjoyment of his Father. The Uses follow;

DOCT. That the business of man's salvation was transacted upon Covenant-terms, betwixt the Father and the Son; from all Eternity.

I would not here be mistaken, as though I were now to treat of the Covenant of Grace; made in Christ betwixt God and us; it is not the Covenant of Grace, but of Redemption I am now to speak to; which differs from the Covenant of grace both in regard of the foederates, in this 'tis God the Father, and Jesus Christ that mutually Covenant; in that it's God and man; they differ also in the preceptive part, in this it is required of Christ that he should shed his blood, in that it is required of us, that we believe; they also differ in their promises, in this God promises to Christ a name above every name, ample Dominion from Sea to Sea; in that to us grace and glory: so that these are two distinct Covenants.

The substance of this Covenant of Redemption is Dialogue-wise expressed to us in Esa. 49. where (as Divines have well observed) Christ begins at the first and second verse, and shows his Commission, telling his Father, how he had both called and prepared him for the work of Redemption: the Lord hath called me from the womb — he hath made my mouth like a sharp sword, and made me a polished shaft, &c. q. d. by reason of that super-abundant measure of the spirit of wisdom and power wherewith I am anointed and filled; my Doctrine shall as a sword, pierce the hearts of sinners; yea, like an arrow drawn to the head, strike point blank into souls, standing at a great distance from God and Godliness.

Having told God how ready and fit he was for his service, will know of him what reward he shall have for his work, for he resolves his blood shall not be sold at low and cheap rates: hereupon verse. 3. the Father offers him the elect of Israel for his reward; biding Low at first (as they that make bargains use to do) and only offers him that small remnant, still intending to bid higher: but Christ will not be satisfied with these, he values his blood higher than so; therefore in verse. 4. he is brought in complaining, I have labored in vain, and spent my strength for naught, q. d. this is but a small reward for so great sufferings as I must undergo, my blood is much more worth than this comes to; and will be sufficient to redeem all the elect dispersed among the Isles of the Gentiles; as well as the lost sheep of the house of Israel: hereupon the Father comes up higher, and tells him he intends to reward him better than so, and therefore verse. 6. tells him, it's a light thing that thou shouldst be my servant, to raise up the Tribes of Jacob, and to rest over the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be my Salvation to the ends of the earth. Thus is the Treaty carried on betwixt them, transacting it after the manner of men.

Now to open this great point we will here consider, (1.) The persons transacting one with another. (2.) The business transacted. (3.) The quality and manner of the transaction, which is foederal. (4.) The articles to which they agree. (5.) How each person performs his engagement to the other. And lastly, the antiquity or eternity of this Covenant transaction.

First, The persons transacting and dealing with each [ (1.)] other in this Covenant; and indeed they are great person • . God the Father, and God the Son: the former as a Creditor, the latter as a surety: the Father stands upon satisfaction, the Son engages to give it: if it be demanded why the Father and the Spirit might not as well have treated about our redemption as the Father and Son? It is answered Christ is the natural Son of God, and therefore fittest to make us the adopted Sons of God. Christ also is the middle person in the Trinity, and therefore fittest to be the Mediator or middle person betwixt us and God: the Spirit hath another office assigned him, even to apply as Christ's Vicegerent, the redemption designed by the Father, and purchased by the Son for us.

The business transacted betwixt them, And that was the [ (2.)] redemption and recovery of all God's elect: our eternal happiness lay now before them, our dearest and everlasting concerns were now in their hands: the elect (though not yet in being,) are here considered as existent, yea and as fallen, miserable, forlorn creatures: how these may again be restored to happiness ( salvâ justitia dei ) without prejudice to the honor, justice, and truth of God, this, this, is the business that lay before them.

[ (3.)] For the manner or quality of the transaction, it was foederal, or of the nature of a Covenant: it was by mutual engagements and stipulations, each person undertaking to perform his part in order to our recovery.

We find each person undertaking for himself by solemn promise; The Father promiseth, that he will hold his hand and keep him, Isa. 42.6. The Son promiseth he will obey his Fathers call to suffering and not be rebellious, Isa. 50.5. and having promised, each holds the other to his engagement. The Father stands upon the satisfaction promised him, and when the payment was making, he will not abate him one farthing, Rom. 8.32. God spared not his own Son: (i. e.) he abated nothing of the full price he was to have at his hands for us.

And as the Father stood strictly upon the terms of the Covenant so did Christ also, John. 17.4, 5. I have glorified thee on earth (saith he to the Father) I have finished the work thou gavest me to do, and now father glorify me with thine own self: as if he had said, father the work is done, now where's the wages I was promised? I call for glory as my due, as much my due, as the hire of the laborer is his due, when his work is done.

[ (4.)] More particularly, we will next consider the Articles to which they do both agree, or what it is that each person doth for himself promise to the other. And to let us see how much the Fathers heart is engaged in the salvation of poor sinners, there are five things which he promiseth to do for Christ, if he will undertake that work.

First, he promiseth to invest him, and anoint him to a threefold office; answerable to a threefold misery that lay upon the elect; as so many bars to all communion with, and enjoyment of God: for if ever man be restored to that happiness, the blindness of his mind must be cured; the guilt of sin expiated; and his captivity to sin led captive: answerably, Christ must of God be made unto us wisdom, righteousness, sanctification, and redemption, 1 Cor. 1.30. And he is made so to us, as our Prophet, Priest, and King: but he could not put himself into either of these, for if so, he had acted without commission; and consequently all he did had been invallid, Heb. 5.5▪ Christ glorified not himself to be made an High Priest, but he that said unto him, thou art my Son. A Commission there for to act authoritatively in these offices, being necessary to our recovery; the Father engages to him to seal him such a three-fold commission.

He promiseth to invest him with an eternal and Royal Priesthood, Psal. 110.4. The Lord hath sworn, and will not repent; thou art a Priest forever after the order of Melchizedek: this Melchizedek, being King of Righteousness, and King of Salem ; that is, Peace; had a Royal Priesthood, and his descent not being reckoned, it had an adumbration of eternity in it; and so was more apt to Type and Shadow forth the Priesthood of Christ, than Aaron's was, Heb. 7.16, 17, 24, 25. as the Apostle accommodates them there.

He promiseth moreover to make him a Prophet, and that an extraordinary one, even the Prince of Prophets: the chief Shepherd, as much superior to all others, as the Sun is to the lesser Stars: so you have it, Isa. 42.6, 7. I will give thee for a light to the Gentiles, to open the blind eyes, &c.

And not only so, but to make him King also; and that of the whole Empire of the World: so Psal. 2.6, 7, 8. ask of me, and I will give thee the Heathen for thine inheritance; and the utmost ends of the earth for thy possession: thus he promiseth to qualify and furnish him completely for the work, by his investiture with this Three-fold office.

Secondly, And for as much as he knew it was a hard and difficult work his Son was to undertake, a work that would have broken the backs of all the Angels in Heaven, and men on earth, had they engaged in it: therefore he promiseth to stand by him, and assist and strengthen him for it: so Isa. 42.5, 6, 7. I will hold thy hand, or take hold of thee with my hand, for so it may be rendered, (i. e.) I will under-prop and support thy humanity when it's even over weighed with the burden, that is to come upon it, and ready to sink down under it; for so you know the case stood with him, Mark 14.34. and so it was foretold of him, Isa. 53.7. He was oppressed, &c. and indeed the humanity needed a prop of no less strength than the infinite power of the God head, the same promise you have in the first verse also Behold my Servant whom I uphold.

Thirdly, He promiseth to crown his work with success, and bring it to a happy issue, Isai. 53.10. He shall see his seed, he shall prolong his days; and the pleasure of the Lord shall prosper in his hand. He shall not begin, and not finish; he shall not shed his invaluable blood upon hazardous terms; but shall see and reap the sweet fruit thereof. As the Joyful mother forgets her pangs, when she delightfully embraces and kisses her living Child.

Fourthly, The Father promiseth to accept him in his work, though millions should eternally perish. Isai. 49.4. Surely (saith he) my work is with the Lord. And ( verse 5.) I shall be glorious in the eyes of the Lord. His faith had therein respect to this compact and promise, accordingly the Father manifests the satisfaction he had in him, and in his work; even while he was about it on earth; when there came such a voice from the excellent glory saying, This is my beloved Son in whom I am well pleased.

Fifthly, He engaged to reward him highly for his work, by exalting him to singular and supereminent glory and honor; when he should have dispatched and finished it. So you read, Psal. 2.7. I will declare the decree the Lord hath said unto me, thou art my Son, this day have I begotten thee. It's spoken of the day of his resurrection, when he had just finished his suffering. And so the Apostle expounds and applies it, Acts 13.32, 33. For then did the Lord wipe away the reproach of his Cross, and invested him with such glory that he looked like himself again. As if the Father had said, now thou hast again recovered thy glory, and this day is to thee as a new birth-day.

These are the encouragements and rewards proposed and promised to him, by the Father. This was the joy set before him, (as the Apostle phraseth it) in Heb. 12.2. which made him so patiently to endure the Cross and despise the Shame.

And in like manner, Jesus Christ restipulates, and gives his engagement to the Father; that upon these terms he is content to be made flesh; to devest (as it were) himself of his glory; to come under the obedience and malediction of the Law; and not to refuse any, the hardest sufferings it should please his Father to inflict on him. So much is carried in Isaiah. 50.5, 6, 7. The Lord hath opened mine ear, and I was not Rebellious; neither turned away back; I gave my back to the Smiters, and my cheeks to them that pulled off the hair; I hid not my face from shame and spitting: for the Lord God will help me, therefore shall I not be confounded; I have set my face as a flint, and I know that I shall not be ashamed. When he saith I was not Rebellio • s, he meaneth I was most heartily willing and content to accept the terms; for there is a Meiosis in the words, and much more is intended than expressed. And the sense of this place is well delivered to us in other terms, Psal. 40.6, 7, 8, 9, 10. Then said I loe I come, I delight to do thy will O God, thy Law is within my heart. O see with what a full consent the heart of Christ closeth with the Fathers Offers, and Proposalls; like some Echo, that answers your voice twice or thrice over. So doth Christ here answer his Fathers call, I come, I delight to do thy will, yea, thy Law is in my heart. And thus you see the Articles to which they both Subscribed, or the Terms they agreed on.

I will briefly show, how these Articles and agreements were [ 5] on both parts performed, and that precisely and punctually to a tittle. For (1.) the Son having thus consented, accordingly he applies himself to the discharge of his work. He took a body, in it fulfilled all righteousness, even to a tittle. Math. 3.15. And at last his soul was made an offering for Sin. So that he could say as it is, John. 17.4. Father I have glorified thee on earth, I have finished the work thou gavest me to do. He went through all the parts of his active, and passive obedience cheerfully, and faithfully. (2.) The Father made good his engagements to Christ, all along, with no less faithfulness than Christ did his. He promised to assist and hold his band, and so he did. Luke. 22.43. And there appeared to him an Angel from heaven, strengthening him. That was one of the sorest brunts that ever Christ met with, it was seasonable aid, and succor. He promised to accept him in his work, and that he should be glorious in his eyes, so he did. For he not only declared it by a voice from heaven, Luk. 3.22. Thou art my beloved Son, in whom I am well pleased: But it was fully declared in his resurrection and ascension, which were a full discharge and Justification of him. He promised him that he should see his seed, and so he did, for his very birth dew was as the dew of the morning; and ever since his blood hath been fruitful in the world. He promised gloriously to reward, and exalt him; and so he hath, Phil. 2.9, 10, 11. And that highly and supereminently, giving him a name above every name in heaven and earth. Thus were the Articles performed.

[ (6.)] Lastly, when was this compact made betwixt the Father and Son? I answer, It bears date form eternity. Before this world was made, then were his delights in us. While as yet we had no existance; but only in the infinite mind and purpose of God; who had decreed this for us, in Christ Jesus; as the Apostle speaks, 2 Tim. 1.9. What grace was that which was given us in Christ before the world began, but this grace of redemption, which from everlasting was thus contrived and designed for us, in that way which hath been here opened? Then was the council, or consultation of peace betwixt them both. As some sense that Scripture Zach. 6.13.

Next let us apply it to ourselves.

In the words are considerable.

[ 1] The Original, Spring, or Fountain of our best mercies; the love of God. The love of God is either benevolent, beneficient, or complacential ; his benevolent love, is nothing else but his desire, and purpose of saving and doing us good: so his purpose of grace to Jacob, is called love: Rom. 9.13. Jacob have I loved ; but this being before Jacob was, could consist in nothing else, but the gracious purpose of God towards him: his beneficent love, is his actual doing good to the persons beloved: or the bestowing the effects of his love upon us, according to that purpose. His complacential love, is nothing else but that delight and satisfaction he finds, in beholding the fruits, and workings of that grace in us; which he first intended for us, and then actually collated, or bestowed on us. This love of benevolence is that which I have opened to you under the former head, God's compact with Christ about us, or his design to save us, on the Articles and terms therein specified.

The love of beneficence, is that which this Scripture speaks off, out of this fountain Christ flowed to us, and both run into that of complacency; for therefore he both purposed, and actually bestowed Christ on us, that he might everlastingly delight in beholding the glory and praise of all this, reflected on himself by his redeemed ones. This then is the fountain of our mercies.

[ 2] The mercy flowing out of this fountain, and that is Christ: the mercy as he is Emphatically called, Luk. 1.72. the marrow, kernel, and substance of all other mercies. He gave his only begotten Son: this was the birth of that love, the like whereunto it never brought forth before, therefore it's expressed with a double emphasis in the Text, the one is that particle 〈 in non-Latin alphabet 〉 so; he so loved the world: here is a sic without a sicut: how did he love it? why he so loved it ; but how much, the tongues of Angels cannot declare. And moreover, to increase and aggravate the mercy, he is styled his only begotten Son; to have given a Son, had been wonderful; but to give an only begotten Son, that's love inexpressible, unintelligible.

The objects of this love, or the persons into whose lap and [ 3] arms the eternal love delivered Christ, and that is the [world] this must respect the elect of God in the world; such as do or shall actually believe: as it is exegetically expressed in the next breath, that whosoever believes in him should not perish: those whom he calls the world in that, he stiles believers in this expression; and the word [world] is put to signify the elect, because they are scattered through all parts, and are among all ranks of men in the world; these are the objects of this love: it is not Angels, but men that were so loved; he is called 〈 in non-Latin alphabet 〉 , a lover, a friend of man, but never 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 the lover of friend of Angels, or Creatures of another species.

The manner in which this never enough celebrated mercy [ 4] flows to us from the Fountain of Divine love; and that is most freely and spontaneously. He gave not he sold, or barely parted from, but gave: nor yet doth the Fathers giving imply Christ to be merely passive, for as the Father is here said to give him; so the Apostle tells us, Gal. 2.20. that he gave himself, who loved me and gave himself for me: the Father gave him out of good will to men, and he as willingly bestowed himself on that Service. Hence the Note is.

DOCT. That the gift of Christ is the highest and fullest manifestation of the love of God to sinners, that ever was made from eternity to them.

How is this gift of God to sinners signalized in that place of the Apostle, 1 Joh. 4.10. herein is love, not that we loved God; but that he loved us; and sent his Son to be the propitiation for our sins ; why doth the Apostle so magnify this gift, in saying herein is love, as if there were love in nothing else? may we not say, that to have a being, a being among the rational creatures; therein is love, to have our life carried so many years like a taper in the hand of Providence, through so many dangers; and not yet put out in obscurity: therein is love, to have food and raiment convenient for us, beds to lie in; relations to comfort us, in all these is love; yea, but if you speak comparatively; in all these there is no love, to the love expressed in sending or giving Christ for us: these be great mercies in themselves, but set by this mercy they are all swallowed up, as the light of Candles when brought into the Sunshine: no, no; herein is the love, that God gave Christ for us. And it is remarkable that when the Apostle would show us in Rom. 5.8. what is the noblest fruit that most commends to men the root of Divine love that bears it; he shows us this very fruit of it that I am now opening. But God (saith he) commendeth his love towards us, in that while we were yet sinners; Christ died for us ; this is the very flower of that love.

The Method into which I will cast this precious point, shall be this. (1.) To show how Jesus Christ was given by the Father. (2.) How that gift is the fullest and richest manifestation of the love of God, that was ever made to the world. (3.) And then draw forth the Uses of it.

How was Jesus Christ given by the Father, and what is implied therein?

You are not so to understand it, as though God parted with his •• terest and propriety in his Son, when he is said to give him; he was as much his own as ever, when men give they transfer propriety to another, but when God had given him; he was, I say, still as much his own as ever: but this giving of Christ implies. (1.) His designation and appointment unto death for us: for so you read that it was done according to the determinate counsel of God, Acts 2.23. look as the Lam • • nder the Law was separted from the flock, and set apart for a Sacrifice▪ though it were still living, yet it was intentionally, and p •• paratively given, and consecrated to the Lord: so Jesus Christ was by the counsel and purpose of God, thus chosen; and set apart for this Service; and therefore in Esa. 42.1. God calls him his elect or chosen one. (2.) His giving Christ implies a parting with him, or setting him (as the French hath it) at some distance from himself for a time: there was a kind of parting betwixt the Father and the Son, when he came to tabernacle in our flesh: so he expresseth it, Joh. 16.28. I came forth from the Father, and am come into the world; again I leave the world, and go to the Father ; this distance that his incarnation and humiliation set him at, was properly as to his humanity which was really distant from the glory into which it is now taken up; and in respect of manifestation of delight and love. The Lord seemed to carry it as one at distance from him. O this was it that so deeply pierced and wounded his Soul, as is evident from that complaint, Psal. 22.1, 2. My God, my God, why hast thou forsaken me? Why art thou so far from the voice of my roaring? O my God I cry in the day time, and thou hearest not, &c. (3.) God's giving of Christ implies his delivering him into the hands of Justice, to be punished. Even as condemned persons are by sentence of Law, given or delivered into the hands of executioners. So Acts 2.23. Him being delivered by the determinate counsel of God, ye have taken; and with wicked hands have slain. And so he is said, Rom. 8.32. To deliver him up to death for us all. The Lord when the time was come that Christ must Suffer, did as it were say; O all ye roaring Waves of my incensed Justice, now swell as high as heaven; and go over his soul and body. Sink him to the bottom, let him go like Jonah his Type into the belly of Hell, unto the roots of the Mountains. Come all ye raging storms that I have reserved for this day of wrath, beat upon him; beat him down that he may not be able to look up. Psal. 40.12. Go Justice put him upon the rack; torment him in every part, till all his bones be out of joint; and his heart within him be melted as wax, in the midst of his bowels. Psal. 22.14. And ye assembly of the wicked, Jews and Gentiles that have so long gaped for his blood, now he is delivered into your hands; you are now permitted to execute your malice to the full. I now loose your chain, and into your hand and power is he delivered. (4.) God's giving of Christ implies his application of him, with all the purchases of his blood; and settling all this upon us, as an inheritance, and portion. John. 6.32, 33. My Father giveth you the true bread, from heaven, for the bread of God is he which cometh down from heaven; and giveth life unto the world. God hath given him as bread to poor starving creatures, that by faith they might eat, and live. And so he told the Samaritaness, John. 4 10. If thou knewest the gift of God, and who it is that saith unto thee give me to drink; thou wouldst have asked of him, and he would have given thee living waters. Bread and water are the two necessarys for the support of natural life, God hath given Christ you see to be all that, and more, to the spiritual Life.

[ 2] How this gift of Christ was the highest and fullest manifestation of the love of God that ever the world saw? And this will be evidenced by the following particulars. (1.) If you consider how near and dear Jesus Christ was to the Father. He was his Son, his only Son; saith the Text. The Son of his Love. The darling of his soul. His other self. Yea one with himself. The express Image of his person. The brightness of his Fathers glory. In parting with him, he parted with his own heart, with his very bowels, as I may say. Yet to us a Son is given, Esa. 9.6. And such a Son as he calls his dear Son, Col. 1.13. A late writer tells us that he hath been informed that in the Famine in Germany, a poor family being ready to perish with Famine; the Husband made a motion to the Wife, to sell one of the Children for bread, to relieve themselves, and the rest. The Wife at last consents it should be so, but then they began to think, which of the four should be sold. And when the eldest was named, they both refused to part with that, being their first born, and the beginning of their strength. Well, then they came to the second; but could not yield that he should be sold; being the very picture and lively image of his Father. The third was named, but that also was a child that best resembled the mother. And when the youngest was thought on, that was the Benjamin : The child of their old age And so were content rather to perish altogether in the Famine, than part with a child for relief. And you know how tenderly Jacob took it, when his Joseph and Benjamin were rent from him. What is a child; but a piece of the parent wrapped up in another skin? And yet our dearest children are but as strangers to us, in comparison of the unspeakable dearness that was betwixt the Father and Christ. Now that he should ever be content to part with a Son, and such an only one; is such a manifestation of Love, as will be admired to all Eternity.

And then (2.) let it be considered, to what he gave him, even to death and that of the Cross; to be made a curse for us. To be the scorn and contempt of men. To the most unparalleled sufferings that ever were inflicted or born by any. It melts our bowels, it breaks our hearts to behold our children striving in the pangs of death. But the Lord beheld his Son struggling under agonies that never any felt before him. He saw him falling to the ground, groveling in the dust, sweating blood, and amidst those agonies turning himself to his Father; and with an heart rending cry beseeching him, Father if it be p • ssible, let this cup pass. Luk. 22.42. To wrath, to the wrath of an infinite God without mixture, to the very torments of hell, was Christ delivered; and that by the hand of his own Father. Sure then, that love must needs want a name, which made the Father of mercies deliver his own only Son, to such miserys for us. (3.) It is a special consideration to enhance the love of God in giving Christ, that in giving him, he gave the richest Jewel in his Cabinet. A mercy of the greatest worth and most inestimable value. Heaven itself is not so valuable and precious as Christ is. He is the better half of heaven. And so the Saints account him. Psal. 73.25. Whom have I in heaven but thee? Ten thousand thousand worlds, (saith one) as many worlds as Angels can number; and then as a new world of Angels can multiply: would not all be the balk of a balance, to weigh Christ's Excellency, Love, and sweetness.

O what a fair one! What an only one! What an excellent lovely ravishing one, is Christ. Put the Beauty of ten thousand Paradices, like the garden of Eden into one; put all Trees, all Flowers, all Smells, all Colours, all Tasts, all Joys, all Sweetness, all Loveliness in one; O what a fair and excellent thing would that be! And yet it should be less to that fair and dearest well beloved Christ, than one drop of rain to the whole Seas, Rivers, Lakes, and Fountains of ten thousand Earths. Christ is heavens wonder, and earths wonder.

Now for God to bestow the mercy of mercies, the most precious thing in heaven or earth upon poor sinners: and as great, as lovely, as excellent as his Son was; yet not to account him too good to bestow upon us, what manner of love is this! (4.) Once more, let it be considered on whom the Lord bestowed his Son. Upon Angels? No, but upon men. Upon man his friend? No, but upon his enemies. This is Love; And on this consideration the Apostle lays a mighty weight in Rom. 5.8, 9, 10. But God (saith he) commendeth his love towards us, in that while we were yet sinners, Christ died for us. — When we were enemies we were reconciled to God by the death of his Son. Who would part with a Son, for the sake of his dearest friends? but God gave him to, and delivered him for enemies. O Love unspeakable! (5.) Lastly, let us consider how freely this gift came from him. It was not wrested out of his hand by our importunity, for we as little desired, as deserved it. It was surprizing, preventing, eternal love that delivered him to us. Not that we loved him, but he first loved us. 1 John. 4.19. Thus, as when you weigh a thing; you cast in weight after weight, till the scales break: so doth God, one consideration upon another to overcome our hearts, and make us admiringly to cry, what manner of Love is this! And thus I have shown you what God's giving of Christ is. And what matchless love is manifested in that incomparable gift.

Next we shall apply this, in some practical Corolaries.

In the assertion we have three parts.

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

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

[ (3.)] The Assumption itself 〈 in non-Latin alphabet 〉 , he was made not fuit he was, (as Socinus would render, in design to overthrow the existence of Christ's glorified body now in heaven.) But factus est, it was made, (i. e.) he took, or assumed the true human nature, (called flesh, for the reason before rendered) into the unity of his divine person; with all its integral parts, and essential properties; and so was made, or became a true and real man, by that assumption. The Apostle speaking of the same act. Heb. 2.16. Uses another word, He took on him, 〈 in non-Latin alphabet 〉 fitly rendered, he took on him, or he assumed. Which assuming, though inchoative it was the work of the whole Trinity, God the Father,, in the Son, by the spirit forming, on creating that nature; as if three Sisters should make a garment betwixt them, which only one of them wears: yet terminative, it was the act of the Son only. 'Twas he only that was made flesh. And when 'tis said, he was made flesh, misconceive not, as if there was a mutation of the Godhead into flesh, for this was performed not by changing what he was, but by assuming what he was not. As Aug. well expresseth it. As when the Scripture in a like expression saith he was made sin, 2 Cor. 5.21. And made a curse, Gall. 3.13. The meaning is not, that he was turned into sin, or into a curse: no more may we think here the Godhead was turned into flesh, and lost its own being and nature; because it's said he was made flesh. This is the sum of the Assertion.

This assertion [ that the word was made flesh ] is strongly [ (2.)] confirmed. He dwelt among us, and we saw his glory. This was no Phantasm, but a most real, and indubitable thing. For 〈 in non-Latin alphabet 〉 , he pitched his tent, or Tabernacled with us. And we are eye-witnesses of it. Parralel to that, John. 1.1, 2, 3. That which was from the beginning, which we have heard, which we have seen, with our eyes, which we have looked upon, and our hands have handled of the word of Life, &c. Declare we unto you. Hence Note.

DOCT. That Jesus Christ did really assume the true and perfect nature of man, into a personal union with his divine nature; and still remains true God, and true man; in one person forever.

The Proposition contains one of the deepest mysteries in godliness, 1 Tim. 3.16. A mystery by which apprehension is dazzled, invention astonished; and all expression swallowed up. If ever the tongues of Angels were desirable to explicate any word of God, they are so here. Great is the interest of words in this Doctrine; We walk upon the brink of danger. The least tread awry, may ingulph us in the bogs of error. Arius would have been content if the Council of Nice would but have gratified him in a Letter 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . The Nestorians also desired but a Letter 〈 in non-Latin alphabet 〉 . These seemed but small and modest requests, but if granted had proved no small prejudices to Jesus Christ, and his truths. I desire therefore the Reader would with greatest attention of mind, apply himself to these truths. 'It is a Doctrine hard to understand, and dangerous to mistake. I am really of his mind that said its better not touch the bottom, than not keep within the circle, melius est nescire centrum, quàm non tenere circulum. He did assume a true human body; that is plainly asserted, Phil. 2.7, 8, &c. Heb. 2.14, 16. In one place its called taking on him the seed of Abraham, and in the Text Flesh. He did also assume a true human soul, that's undeniable by its operations, passions, and expiration at last, Matth. 26.38. and 27.50. And that both these natures make but one person, is as evident from Rom. 1.3, 4. Jesus Christ was made of the seed of David according to the flesh, and declared to be the Son of God with power; according to the Spirit of holiness, by the Resurrection from the Dead. So Rom. 9.5. Of whom as concerning the flesh, Christ came; who is over all, God blessed forever, Amen. But that you may have a sound and clear understanding of this mystery, I will (1.) open the nature (2.) the effects and (3.) the reasons or ends of this wonderful union.

[ (1.)] The nature of this union. There be three illustrious and dazzling unions in Scripture, That of three persons in one God, essentially. That of two distinct natures, and persons; by one Spirit, mystically. And this of two distinct natures, in one person; Hypostatically. This is my task to open at this time. And for the more distinct and perspicuous management thereof, I shall speak to it both Negatively and positively.

Think not when Christ assumed our nature that it was united consubstantially, so as the three persons in the Godhead; are united among themselves. They all have but one and the same nature, and will; but in Christ are two distinct natures, and wills; though but one person.

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

Nor yet is it such a mystical union, as is between Christ and [ (3.)] B • lievers. Indeed that is a glorious union, but though believers are said to be in Christ, and Christ in them; yet they are not one person with him. They are not Christed into Christ, or Goded into God; as blasphemous Familists speaks.

But this Assumption of which I speak, is that whereby the second person in the Godhead did take the human nature into a personal union with himself, by virtue whereof, the manhood subsists in the second person, yet without confusion: both making but one person, 〈 in non-Latin alphabet 〉 , or Immanuel ; God with us.

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

To explicate this mystery more particularly, let it be considered.

First, The human nature was united to the second person miraculously, and extraordinarily: being supernaturally framed in the womb of the Virgin, by the over-shadowing power of the highest, Luk. 1.34, 35. By reason whereof it may truly and properly be said, to be the fruit of the womb, not of the loins of man, but not by man. And this was necessary to exempt the assumed nature from the stain and pollution of Adams Sin, which it wholly escaped; in as much as he received it not as all others do, in the way of ordinary generation; wherein Original sin is propagated: but this being extraordinarily produced, was a most pure and holy thing, Luk. 1.35. And indeed this perfect shining holiness in which it was produced, was absolutely necessary; both in order to its union with the Divine person, and the design of that union; which was both to satisfy for, and to sanctify us. The two natures could not be conjoined in the person of Christ, had there been the least taint of sin upon the human nature. For God can have no fellowship with sin, much less be united to it. Or supposing such a conjunction with our sinful nature, yet he being a sinner himself, could never satisfy for the sins of others. Nor could an unholy thing ever make us holy. Such an high-Priest therefore became us as is holy, harmless, undefiled, separate from sinners, Heb. 7.26. And such an one must he needs be, whom the holy Ghost produces in such a peculiar way 〈 in non-Latin alphabet 〉 . That holy thing.

Secondly, As it was produced miraculously, so it was assumed integrally. That is to say Christ took a complete and perfect human soul and body, with all and every faculty and member pertaining to it. And this was necessary (as both Austin and Fulgentius have well observed) that hereby he might heal the whole nature, of that Leprosy of sin; which had seized and infected every member and faculty. 〈 in non-Latin alphabet 〉 . He assumed all, to sanctify all; as Damascene expresseth it. He designed a perfect recovery by sanctifying us wholly in Soul, Body, and Spirit. And therefore assumed the whole in order to it.

Thirdly, He assumed our nature as with all its integral parts, so with all its Sinless infirmities. And therefore its said of him, Heb. 2.17. That it behooved him, 〈 in non-Latin alphabet 〉 , according to all things (that is all things natural, not formally sinful, as it's limited by the same Apostle, Heb. 4.15.) to be made like unto his brethren. But here our Divines do carefully distinguish infirmities into personal, and natural. Personal infirmities, are such as befall particular persons, from particular causes. Such as Dumbness, Blindness, Lameness, Leprosies, Monstrosities, and other deformities. These it was no way necessary that Christ should; not did he at all assume but the natural ones, such as Hunger, Thirst, Weariness, Sweating, Bleeding, Mortality, &c. Which though they are not in themselves formally and intrinsically sinful; yet are they the effects, and consequents of sin. They are so many marks, that sin hath left of its self upon our natures. And on that account Christ is said to be sent in the likeness of sinful Flesh, Rom. 8.3. Wherein the gracious condescension of Christ for us, is marvelously signallized. That he would not assume our innocent nature, as it was in Adam before the fall; while it stood in all its primitive glory, and perfection: but after sin had quite defaced, ruined, and spoiled it.

Fourthly, The human nature is so united with the Divine, as that each nature still retains its own essential properties, distinct. And this distinction is not, nor can be lost by that union. So that the two understandings, wills, powers, &c. viz. The Divine and human, are not confounded: but a line of distinction runs betwixt them still, in this wonderful Person. It was the Heresy of the Eutichians condemned by the Council of Chalcedon, to affirm that there was no distinction betwixt the two natures in Christ. Against whom that Council determined, that they were united 〈 in non-Latin alphabet 〉 without any immutation, or confusion.

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

If you ask how the union remained betwixt them, when Christ's human Soul and Body were separated from each other upon the Cross? Is not death the dissolution of union, betwixt Soul and Body?

True, The natural union betwixt his Soul and Body was dissolved by death for a time, but this Hypostatical union remained even then as entire and firm as ever. For though his Soul and Body were divided from each other; yet neither of them from the Divine Nature. Divines assist our conception of this mystery by an apt illustration. A man that holds in his hand a Sword sheathed, when he pleaseth, draws forth the Sword; but still holds that in one hand, and the sheath in the other, and then sheaths it again, still holding it in his hand; so when Christ died his Soul and Body retained their union with the Divine Nature, though not (during that space) one with another.

And thus you are to form and regulate your conceptions of this [ 1] great mystery. Some adumbrations and imperfect similitudes of it may be found in Nature. Among which some commend that union which the Soul and Body have with each other. They are of different natures, yet both make one individual man. Others fault this because both these united make but one complete human nature; whereas in Christ's person are two perfect natures: and commend to us a more perfect emblem viz. that of the Cyens and the tree or stock, which have two natures, yet make but one tree. But then we must remember that the Cyens wants a root of its own, which is an integral part; but Christ assumed our nature integrally. This defect is by others supplied in the Miscletoe, and the Oak : which have different natures, and the Miscletoe subsists in union with the Oak, still retaining the difference of nature, and though making but one tree yet bears different fruits. And so much to the first thing, namely the nature of this Union.

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

First, The two natures being thus united in the person of the mediator, by virtue thereof the properties of each nature are attributed and do truly agree to the whole person: so that it's proper to say the Lord of glory was crucified, 1. Cor. 2.8. And the blood of God redeemed the Church, Acts 20.28. That Christ was both in heaven, and in earth at the same time, John. 3.13.

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

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

Thirdly, Hence in the last place follows as another excellent fruit of this Union, the concourse and co-operation of each nature to his mediatory works. For in them he acts according to both natures. The human nature doing what is human, viz. Suffering, Sweating, Bleeding, Dying: and his Divine nature stamping all these with infinite value; and so both sweetly concur unto one glorious work, and design of mediation. Papists generally deny that he performs any of his mediatory works as God, but only as man; but how boldly do they therein contradict these plain Scriptures? See 2 Cor. 5.19. Heb. 9.14.15. And so much as to the second thing propounded, viz. the fruits of this Union.

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

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

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

These then were the designs and ends of that assumption.

In these words are three parts observable.

First, The Person Sealing, or investing Christ with Authority and Power. Which is said to be God the Father. Though all the Persons in the Godhead are equal in nature, dignity, and power: yet in their operation there is an order observed among them. The Father sends the Son, The Son is sent by the Father, The Holy Ghost is sent by both.

Secondly, The Subject in which God the Father lodges this Authority [ Him ] that is the Son of Man. Jesus Christ he is the 〈 in non-Latin alphabet 〉 first receptacle of it. And he must here be understood exclusively. God the Father hath so Sealed him, as he never Sealed any other before him, or that shall arise after him. No name is given in heaven or earth, but this name by which we are Saved, Acts 4.12. The government is upon his shoulders, Isa. 9.

Thirdly, Here is farther observable; the way and manner of the Fathers delegating and committing this Authority to Christ. And that is by Sealing him. Where we have both a Metonymy, the Symbal of Authority, being put for the Authority itself. And a Metaphor, Sealing which is a human act, for the ratifying and confirming an Instrument or grant; being here applied to God. Like as Princes by Sealed Credentials, confirm the Authority of those that are sent by them. As the Dutch Annatators well express the meaning of it. Hence we Note.

DOCT. That Jesus Christ did not of himself undertake the work of our Redemption, but was solemnly Sealed unto that work, by God the Father.

When I say he did not of himself undertake this work, I mean not that he was unwilling to go about it; for his heart was as fully and ardently engaged in it as the Fathers was: so he tells us, Psal. 4.7. Loe I come to do thy will O God, thy Law is in my heart. But the meaning is, he came not without a due call and full commission from his Father. And so it is to be understood in opposition to intrusion, not voluntary susception. And this is the meaning of that Scripture, John. 8.42. I proceeded and came from God, neither came I of myself but he sent me. And this the Apostle plainly expresseth and fully clears, Heb. 5.4, 5. And no man taketh this honor to himself, but he that is called of God as was Aaron; so also Christ glorified not himself, to be made an High Priest: but he that said unto him thou art my Son. And on the account of these Sealed Credentials he received from his Father he is called the Apostle and High Priest of our profession, Heb. 3.1. (i. e.) One called and sent forth by the Fathers Authority. Our present business then is to open Christ's commission, and view the great Seal of Heaven, by which it was ratified.

And to preserve a clear Method in the explication of this great truth, into which your Faith and comfort is resolved; I shall

• First show what was the work and office to which the Father Sealed him.
• Secondly, What his Sealing to this work doth imply.
• Thirdly, How, and by what acts the Father Sealed him to it.
• Fourthly, Why it was necessary that he should be thus Sealed, and authorized by his Father. And then improve it, in its proper Uses.

[ 1] What was that office or work to which his Father Sealed him? I answer more generally, he was Sealed to the whole work of mediation for us, thereby to recover and save all the elect, whom the Father had given him. So John. 17.2. It was to give Eternal Life to as many as were given him. It was to bring Jacob, again to him, Esa. 49.5. Or as the Apostle expresses it, Pet. 3.18. That he might bring us to God. More particularly in order to the sure and full effecting of this most glorious design, he was Sealed to the offices of a Prophet, Priest, and King; that so he might bring about and compass this work.

First, God Sealed him a commission to Preach the glad tidings of Salvation to sinners. This commission Christ opened, and read in the audience of the people, Luk. 4.18, 19, 20, 21. And when he had opened the Book, he found the place where it is written; the Spirit of the Lord is upon me, because he hath anointed me to Preach the Gospel to the poor; he hath sent me to heal the broken hearted, to Preach deliverance to the Captives, and the recovering of sight to the blind; to set at liberty them that are bruised. To Preach the acceptable year of the Lord. And he closed the Book, &c. And he began to say unto them, this day is this Scripture fulfilled in your ears.

He also Sealed him to the Priesthood, and that the most excellent. Authorizing him to execute both the parts of it, viz. Oblatory, and intercessory. He called him to offer up himself a Sacrifice for us. I have power (saith he) to lay down my Life, this commandment have I received of my Father, Joh. 10.18. And upon that account his offering up of his Blood, is by the Apostle styled an act of obedience, as it is, Phil. 2.8. He became obedient unto death. He also called him to intercede for us, Heb. 7.21, 24, 25. Th • se Priests were made without an Oath, but this with an Oath; by him that said unto him, the Lord Sware and will not repent; thou art a Priest forever. Because his Sacrifice is virtually continued in his living forever to make intercession. As it is verse. 24. Yea he called him to his Regal office he was set upon the highest throne of Authority by his Fathers commission, as it is, Matth. 28.18. All power in heaven and earth, is given to me. To all this was Christ Sealed and Authorized by his Father.

What doth the Fathers Sealing of Christ to this work and [ 2] office imply? There are divers things implied in it. As

• First, The validity and efficacy of all his mediatory acts. For by virtue of this his Sealing, what ever he did was fully ratified. And in this very thing lies much of a believers comfort and security. For as much as all acts done without commission and authority, (how great or able so ever the person that doth them is) yet are in themselves null and void. But what is done by commission and authority, is Authentic and most allowable among men. Had Christ come from heaven and entered upon his Mediatory work, without a due call, our Faith had been stumbled at the very threshold, but this greatly satisfies.
• Secondly, It imports the great obligation lying upon Jesus Christ to be faithful, in the work he was Sealed to. For the Father in this commission devolves a great trust upon him; and relies upon him for his most faithful discharge thereof. And indeed upon this very accompt, Christ reckons himself specially obliged to pursue the Fathers design and end, John. 9.4. I must work the works of him that sent me. And Joh. 5.30. I seek not my own will, but the will of the Father which sent me. S • ill his • ye is upon that Work, and Will of his Father. And he reckons himself under a nec • ssity of punctual and precise obedience to it. And as a faithful servant will have his own will swallowed up in the Fathers will.
• Thirdly, It imports Christ's complete qualification or instumental fitn • ss, to serve the Fathers design and end in our recovery. Had not God known him to be every way fit and qualified for the Work, he would never have Sealed him a commission for it. M • n may, but God will not Seal an unfit or incapable person for his work. And indeed what ever is desirable in a servant, was eminently found in Christ. For faithfulness, none like him. Moses indeed was faithful to a Pin, but still as a Servant: but Christ as a Son, Heb. 3.2. He is the faithful and true witn • ss, Rev. 1.5, For Zeal, none like him. The Zeal of God's house did eat him up, John. 2.16, 17. He was so intent upon his Fathers work, that he forgot to eat bread, counting his work his meat, and drink, John. 4.32. Yea, and love to his Father carried him on through all his work, and made him delight in the hardest piece of his service. For he served him as a Son, Heb, 3.5, 6. All that ever he did was done in love. For wisdom, none like him. The Father knew him to be most wise, and said of him before he was employ'd, Behold my Servant shall deal prudently, Isa, 52.13. To conclude, for self-denial, never any like him; he sought not his own glory but the glory of him that sent him, John. 8.50. Had he not been thus faithful Zealous, full of love, prudent, and self-denying; he had never been employed in this great affair.
• Fourthly, It implies Christ's sole authority in the Church, to appoint and enjoin what he pleaseth. And this is his peculiar prerogative. For the Commission God Sealed him in the Text, is a single, not a joint Commission he hath Sealed him, and none beside him. Indeed there were some that pretended a call and commission from God, but all that were before him, were Thieves and Robbers, that came not in at the door, as he did, John. 10.8. And he himself foretells, that after him some should arise, and labor to deceive the world, with a feigned Commission and a counterfeit Seal, Matth. 24.24. There shall arise false Christ's, and false Prophets, and shall show great signs and wonders: insomuch that if it were possible, they should deceive the very Elect. But God never commissionated any besides him, neither is there any other name under heaven, Acts 4.12. Thus you see how the validity of his Acts, his obligation to be faithful. His complete qualifications, and sole Authority in the Church, are imported in his Sealing.

[ 3] Next, Let us inquire how God the Father Sealed Jesus Christ to this work, and we shall find that He was Sealed by four acts of the Father.

• First, By Solemn designation to this work. He singled him out and set him apart to it, and therefore the Prophet Isaiah cap. 42. verse. 1. Calls him God's Elect. And the Apostle Peter, 1 Pet. 2.4. Chosen of God. This word which we render Elect, doth not only signify one that in himself is eximious, worthy, and excellent; but also one that is set apart and designed, as Christ was for the work of mediation. And so much is carried in John. 10.36. Where the Father is said to sanctify him (i e.) to separate, and devote him to this Service.
• Secondly, He was Sealed not only by Solemn designation, but also by Supereminent, and unparalleled Sanctification. He was anointed, as well as appointed to it. The Lord filled him with the spirit, and that without measure, to qualify him for this Service. So Isa. 61.1, 2, 3. The Spirit of the Lord is upon me, because he hath anointed me to Preach, &c. Yea, the spirit of the Lord was not only upon him, but he was full of the Spirit, Luk. 4.1. And so full as never was any beside him. For God