The Glory of Christ in his Susception of the Office of a Mediator. First in his Condescension.The Glory of Christ in his Susception of the Office of a Mediator. First in his Condescention.

CHAP. IV. The Glory of Christ in his Susception of the Office of a Mediator. First in his Condescension.

CHAP. IV. The Glory of Christ in his Susception of the Office of a Mediator. First in his Condescention.

THE Things whereof we have thus far discoursed, relating immediately unto the Person of Christ in it self, may seem to have somewhat of Difficulty in them, unto such whose Minds are not duly exercised in the Contemplation of Heavenly Things. Unto others they are evident in their own Experience, and instructive unto them that are willing to learn. That which remains will be yet more plain unto the Understanding and Capacity of the meanest Believer. And this is the Glory of Christ in his Office of Mediator, and the Discharge thereof.

IN our beholding of the Glory of Christ herein, doth the Exercise of Faith in this Life principally consist; so the Apostle declares it, Phil. 3. 8, 9, 10, 11, 12. Yea doubtless, and I count all things loss for the Excellency of the Knowledge of Christ Jesus my Lord.—To know him, and the Power of his Resurrection, and the Fellowship of his Sufferings, and to be made conformable unto his Death. This ⟨p. 59⟩therefore we must treat of somewhat more at large.

THERE is one God, saith the Apostle, and one Mediator between God and Man, the Man Christ Jesus. 1 Tim. 2. 5. In that great difference between God and Man occasioned by our Sin and Apostasy from him, which of it self could issue in nothing but the utter Ruin of the whole Race of Mankind, there was none in Heaven or Earth in their Original Nature and Operations, who was meet or able to make up a Righteous Peace between them. Yet must this be done by a Mediator, or cease for ever.

THERE is one God, saith the Apostle, and one Mediator between God and Man, the Man Christ Jesus. 1 Tim. 2. 5. In that great difference between God and Man occasioned by our Sin and Apostacy from him, which of it self could issue in nothing but the utter Ruine of the whole Race of Mankind, there was none in Heaven or Earth in their Original Nature and Operations, who was meet or able to make up a Righteous Peace between them. Yet must this be done by a Mediator, or cease for ever.

THIS Mediator could not be God himself absolutely considered; for a Mediator is not of one, but God is one; Gal. 3. 20. Whatever God might do herein in a way of Sovereign Grace, yet he could not do it in the way of Mediation, which yet was necessary unto his own Glory, as we have at large discoursed elsewhere.

AND as for Creatures, there was none in Heaven or Earth that was meet to undertake this Office. For if one Man sin against another, the Judge shall judge herein; but if a Man sin against the Lord, who shall entreat for him? 1 Sam. 2. 25. There is not any days man betwixt us to lay his hand upon us both, Job 9. 33.

IN this State of Things the Lord Christ as the Son of God said, Lo I come to do thy Will, O God; sacrifice and burnt offerings thou wouldst not, but a body hast thou prepared me, and Lo I come to do thy Will, Heb. 10. 5, 6, 7, 8, 9. By the Assumption of our Nature into Union with himself, in his one Divine Person he became every way meet for the Discharge of this Office, and undertakes it accordingly.

THAT which we enquire after at present, is the Glory of Christ herein, and how we may behold that ⟨p. 60⟩Glory. And there are three things wherein we may take a prospect of it.

1. IN his Susception of this Office. 2. In his Discharge of it. 3. In the Event and Consequence thereof or what ensued thereon.

IN the Susception of this Office we may behold the Glory of Christ. (1.) In his Condescension. (2.) In his Love.

IN the Susception of this Office we may behold the Glory of Christ. (1.) In his Condescention. (2.) In his Love.

1. WE may behold his Glory in his Infinite Condescension to take this Office on him, and our Nature to be his own unto that end. It did not befall him by Lot or Chance; it was not imposed on him against his Will; it belonged not unto him by any Necessity of Nature or Condition, he stood not in need of it; it was no addition unto him; but of his own Mind and Accord he graciously condescended unto the Susception and Discharge of it.

1. WE may behold his Glory in his Infinite Condescention to take this Office on him, and our Nature to be his own unto that end. It did not befall him by Lot or Chance; it was not imposed on him against his Will; it belonged not unto him by any Necessity of Nature or Condition, he stood not in need of it; it was no addition unto him; but of his own Mind and Accord he graciously condescended unto the Susception and Discharge of it.

So the Apostle expresseth it, Phil. 2. 5, 6, 7, 8. Let this mind be in you which was also in Christ Jesus, who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took on himself the form of a Servant, and was made in the likeness of Men; and being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the Cross.

IT was the Mind that was in Jesus Christ, which is proposed unto our Consideration and Imitation. What he was inclined and disposed unto from himself and his own mind alone. And that in general which is ascribed unto him is [Greek or Hebrew], Exinanition or Self-emptiness; he emptied himself. This the Ancient Church called his [Greek or Hebrew], as we do his Condescension, an Act of which kind in God is called the humbling of himself, Psal. 113. 6.

IT was the Mind that was in Jesus Christ, which is proposed unto our Consideration and Imitation. What he was enclined and disposed unto from himself and his own mind alone. And that in general which is ascribed unto him is 〈non-Latin alphabet〉, Exinanition or Self-emptiness; he emptied himself. This the Ancient Church called his 〈non-Latin alphabet〉, as we do his Condescention, an Act of which kind in God is called the humbling of himself, Psal. 113. 6.

WHEREFORE the Susception of our Nature for the Discharge of the Office of Mediation therein, was an Infinite ⟨p. 61⟩Condescension in the Son of God, wherein he is exceedingly Glorious in the Eyes of Believers.

WHEREFORE the Susception of our Nature for the Discharge of the Office of Mediation therein, was an Infinite ⟨p. 61⟩Condescention in the Son of God, wherein he is exceedingly Glorious in the Eyes of Believers.

AND I shall do these three Things. (1.) Show in general the Greatness of this Condescension. (2.) Declare the Especial Nature of it. And (3.) Take what view we are able of the Glory of Christ therein,

AND I shall do these three Things. (1.) Shew in general the Greatness of this Condescention. (2.) Declare the Especial Nature of it. And (3.) Take what view we are able of the Glory of Christ therein,

1. SUCH is the transcendent Excellency of the Divine Nature, that it is said of God, that he dwelleth on high, and humbleth himself to behold the things that are in Heaven, and in the Earth, Psal. 113. 5, 6. He condescends from the Prerogative of his Excellency, to behold, to look upon, to take notice of the most glorious Things in Heaven above, and the greatest Things in the Earth below. All his Respect unto the Creatures, the most glorious of them, is an Act of Infinite Condescension. And it is so on Two Accounts.

1. SUCH is the transcendent Excellency of the Divine Nature, that it is said of God, that he dwelleth on high, and humbleth himself to behold the things that are in Heaven, and in the Earth, Psal. 113. 5, 6. He condescends from the Prerogative of his Excellency, to behold, to look upon, to take notice of the most glorious Things in Heaven above, and the greatest Things in the Earth below. All his Respect unto the Creatures, the most glorious of them, is an Act of Infinite Condescention. And it is so on Two Accounts.

1. BECAUSE of the Infinite Distance that is between his Essence, Nature, or Being, and that of the Creatures. Hence all Nations before him, are as the Drop of a Bucket, and are counted as the small Dust of the Balance; yea, that they are as nothing, that they are accounted unto him less than nothing, and vanity. All Being is essentially in him, and in comparison thereunto, all other things are as nothing. And there are no Measures, there is no Proportion between infinite being and nothing; Nothing that should induce a Regard from the one unto the other. Wherefore the Infinite, Essential Greatness of the Nature of God, with its Infinite Distance, from the Nature of all Creatures thereby, causeth all his Dealings with them to be in the way of Condescension or humbling himself. So it is expressed, Isa. 57. 15. Thus saith the high and lofty one who inhabiteth Eternity, I dwell in the high and holy Place, with him also who is of a contrite and humble Spirit, to revive the Spirit of the humble, and to revive the ⟨p. 62⟩heart of the contrite ones. He is so the high and lofty one and so inhabiteth Eternity, or existeth in his own Eternal Being, that it is an Act of mere Grace in him, to take notice of things below; and therefore he doth i• in an especial manner of those whom the World doth most despise.

1. BECAUSE of the Infinite Distance that is between his Essence, Nature, or Being, and that of the Creatures. Hence all Nations before him, are as the Drop of a Bucket, and are counted as the small Dust of the Ballance; yea, that they are as nothing, that they are accounted unto him less than nothing, and vanity. All Being is essentially in him, and in comparison thereunto, all other things are as nothing. And there are no Measures, there is no Proportion between infinite being and nothing; Nothing that should induce a Regard from the one unto the other. Wherefore the Infinite, Essential Greatness of the Nature of God, with its Infinite Distance, from the Nature of all Creatures thereby, causeth all his Dealings with them to be in the way of Condescention or humbling himself. So it is expressed, Isa. 57. 15. Thus saith the high and lofty one who inhabiteth Eternity, I dwell in the high and holy Place, with him also who is of a concrite and humble Spirit, to revive the Spirit of the humble, and to revive the

2. IT ariseth from his Infinite Self-Sufficiency unto all the Acts and Ends of his own Eternal Blessedness. What we have a Regard unto, what we respect and desire, it is that it may add unto our Satisfaction. So it is, so it must be with every Creature; no Creature is self-sufficient unto its own Blessedness. The humane Nature of Christ himself in Heaven is not so; it lives in God, and God in it, in a full dependence on God, and in receiving blessed and glorious Communications from him. No rational Creature, Angel or Man, can do, think, act any thing, but it is all to add to their Perfection and Satisfaction, they are not Self-sufficient. God alone wants nothing, stands in need of nothing, nothing can be added unto him, seeing he giveth unto all Life and Breath, and allthings, Act. 17. 25. The whole Creation in all its Excellency cannot contribute one Mite unto the Satisfaction or Blessedness of God. He hath it all in Infinite Perfection from himself and his own Nature; our Goodness extends not unto him; A Man cannot profit God, as he may profit his Neighbour. If thou sinnest, what dost thou against him? and if thy Transgressions are multiplied, what dost thou unto him? (God loseth nothing of his own Self-sufficiency and Blessedness therein, by all this) and if thou be righteous, what givest thou unto him, or what receiveth he at thy hand? Job 35. 6, 7, 8. And from hence also it follows that all Gods concernment in the Creation, is by an Act of Condescension.

2. IT ariseth from his Infinite Self-Sufficiency unto all the Acts and Ends of his own Eternal Blessedness. What we have a Regard unto, what we respect and desire, it is that it may add unto our Satisfaction. So it is, so it must be with every Creature; no Creature is self-sufficient unto its own Blessedness. The humane Nature of Christ himself in Heaven is not so; it lives in God, and God in it, in a full dependance on God, and in receiving blessed and glorious Communications from him. No rational Creature, Angel or Man, can do, think, act any thing, but it is all to add to their Perfection and Satisfaction, they are not Self-sufficient. God alone wants nothing, stands in need of nothing, nothing can be added unto him, seeing he giveth unto all Life and Breath, and althings, Act. 17. 25. The whole Creation in all its Excellency cannot contribute one Mite unto the Satisfaction or Blessedness of God. He hath it all in Infinite Perfection from himself and his own Nature; our Goodness extends not unto him; A Man cannot profit God, as he may profit his Neighbour. If thou sinnest, what dost thou against him? and if thy Transgressions are multiplied, what dost thou unto him? (God loseth nothing of his own Self-sufficiency and Blessedness therein, by all this) and if thou be righteous, what givest thou unto him, or what receiveth he at thy hand?

HOW glorious then is the Condescension of the Son of God in his Susception, of the Office of Mediation? For if such ⟨p. 63⟩be the Perfection of the Divine Nature, and its distance so absolutely Infinite from the whole Creation, and if such be his Self-sufficiency unto his own Eternal Blessedness, as that nothing can be taken from him, nothing added unto him, so that every Regard in him unto any of the Creatures, is an Act of Self-Humiliation and Condescension from the Prerogative of his Being and State; what Heart can conceive, what Tongue can express the Glory of that Condescension in the Son of God, whereby he took our Nature upon him, took it to be his own, in order unto a discharge of the Office of Mediation on our Behalf?

HOW glorious then is the Condescention of the Son of God in his Susception, of the Office of Mediation? For if such ⟨p. 63⟩be the Perfection of the Divine Nature, and its distance so absolutely Infinite from the whole Creation, and if such be his Self-sufficiency unto his own Eternal Blessedness, as that nothing can be taken from him, nothing added unto him, so that every Regard in him unto any of the Creatures, is an Act of Self-Humiliation and Condescention from the Prerogative of his Being and State; what Heart can conceive, what Tongue can express the Glory of that Condescention in the Son of God, whereby he took our Nature upon him, took it to be his own, in order unto a discharge of the Office of Mediation on our Behalf?

BUT that we may the better behold the Glory of Christ herein, we may briefly consider the Especial Nature of this Condescension, and wherein it doth consist.

BUT that we may the better behold the Glory of Christ herein, we may briefly consider the Especial Nature of this Condescention, and wherein it doth consist.

BUT whereas not only the Denial, but Misapprehensions hereof have pestered the Church of God in all Ages, we must in the first place reject them, and then declare the Truth.

1. THIS Condescension of the Son of God did not consist in a laying aside, or parting with, or separation from the Divine Nature, so as that he should cease to be God, by being Man. The Foundation of it lay in this, that he was in the form of God, and counted it not robbery to be equal with God, Phil. 2. v. 6. That is, being really and essentially God in his Divine Nature, he professed himself therein to be equal with God or the Person of the Father. He was in the Form of God, that is, he was God, participant of the Divine Nature, for God hath no Form but that of his Essence and Being; and hence he was equal with God, in Authority, Dignity and Power. Because he was in the Form of God, he must be equal with God, for there is Order in the Divine Persons, but no Inequality in the Divine Being. So the Jews understood him, that when ⟨p. 64⟩he said, God was his Father, he made himself equal with God. For in his so saying, he ascribed unto himself equal Power with the Father, as unto all Divine Operations, My Father, saith he, worketh hitherto, and I work, Joh. 5. 17, 18. And they by whom his Divine Nature is denied, do cast this Condescension of Christ quite out of our Religion, as that which hath no Reality or Substance in it. But we shall speak of them afterwards.

1. THIS Condescention of the Son of God did not consist in a laying aside, or parting with, or separation from the Divine Nature, so as that he should cease to be God, by being Man. The Foundation of it lay in this, that he was in the form of God, and counted it not robbery to be equal with God, Phil. 2. v. 6. That is, being really and essentially God in his Divine Nature, he professed himself therein to be equal with God or the Person of the Father. He was in the Form of God, that is, he was God, participant of the Divine Nature, for God hath no Form but that of his Essence and Being; and hence he was equal with God, in Authority, Dignity and Power. Because he was in the Form of God, he must be equal with God, for there is Order in the Divine Persons, but no Inequality in the Divine Being. So the Jews understood him, that when ⟨p. 64⟩

BEING in this state, it is said that he took on him the form of a servant, and was found in fashion as a Man, ver. 7. This is his Condescension. It is not said, that he ceased to be in the Form of God; but continuing so to be, he took on him the form of a Servant in our Nature: He became what he was not, but he ceased not to be what he was: so he restifieth of himself, Joh. 3. 13. No man hath ascended up into heaven, but he that came down from heaven, the Son of man which is in heaven. Although he was then on Earth as the Son of Man; yet he ceased not to be God thereby; in his Divine Nature he was then also in Heaven.

BEING in this state, it is said that he took on him the form of a servant, and was found in fashion as a Man, ver. 7. This is his Condescention. It is not said, that he ceased to be in the Form of God; but continuing so to be, he took on him the form of a Servant in our Nature: He became what he was not, but he ceased not to be what he was: so he restifieth of himself, Joh. 3. 13. No man hath ascended up into heaven, but he that came down from heaven, the Son of man which is in heaven. Although he was then on Earth as the Son of Man; yet he ceased not to be God thereby; in his Divine Nature he was then also in Heaven.

HE who is God, can no more be not God, than he who is not God can be God: And our difference with the Socinians herein is, we believe that Christ being God, was made Man for our Sakes; they say, that being only a Man, he was made a God for his own sake.

THIS then is the foundation of the Glory of Christ in this Condescension, the Life and Soul of all heavenly Truth and Mysteries; namely, that the Son of God becoming in time to be what he was not, the Son of Man; ceased not thereby to be what he was, even the Eternal Son of God. Wherefore,

THIS then is the foundation of the Glory of Christ in this Condescention, the Life and Soul of all heavenly Truth and Mysteries; namely, that the Son of God becoming in time to be what he was not, the Son of Man; ceased not thereby to be what he was, even the Eternal Son of God. Wherefore,

2. MUCH less did this Condescension consist in the Conversion of the Divine Nature into the Humane, which was the Imagination of some of the Arians of old, and we have yet (to my own knowledge) some that follow them in the same Dotage. They say that the Word which was in ⟨p. 65⟩the Beginning, by which all things were made, being in it self an Effect of the Divine Will and Power, was in the fullness of time turned into Flesh; that is, the Substance of it was so, as the Water in the Miracle wrought by our Saviour, was turned into Wine; for by an Act of the Divine Power of Christ it ceased to be Water substantially, and was Wine only; not Water mixed with Wine: So these Men suppose a Substantial Change of the one Nature into the other, of the divine Nature into the humane; like what the Papists imagine in their Transubstantiation: So they say God was made Man, his Essence being turned into that of a Man.

2. MUCH less did this Condescention consist in the Conversion of the Divine Nature into the Humane, which was the Imagination of some of the Arians of old, and we have yet (to my own knowledg) some that follow them in the same Dotage. They say that the Word which was in ⟨p. 65⟩the Beginning, by which all things were made, being in it self an Effect of the Divine Will and Power, was in the fulness of time turned into Flesh; that is, the Substance of it was so, as the Water in the Miracle wrought by our Saviour, was turned into Wine; for by an Act of the Divine Power of Christ it ceased to be Water substantially, and was Wine only; not Water mixed with Wine: So these Men suppose a Substantial Change of the one Nature into the other, of the divine Nature into the humane; like what the Papists imagine in their Trasubstantiation: So they say God was made Man, his Essence being turned into that of a Man.

BUT this no way belongs unto the Condescension of Christ. We may call it Ichabod, it hath no Glory in it. It destroys both his Natures, and leaves him a Person in whom we are not concerned. For according unto this Imagination, that Divine Nature wherein he was in the Form of God, did in its own Form cease to be, yea, was utterly destroyed, as being substantially changed into the Nature of Man; as the Water did cease to be, when it was turned into Wine; and that humane Nature which was made thereof, hath no Alliance or Kindred unto us, or our Nature, seeing it was not made of a Woman, but of the Substance of the Word.

BUT this no way belongs unto the Condescention of Christ. We may call it Ichabod, it hath no Glory in it. It destroys both his Natures, and leaves him a Person in whom we are not concerned. For according unto this Imagination, that Divine Nature wherein he was in the Form of God, did in its own Form cease to be, yea, was utterly destroyed, as being substantially changed into the Nature of Man; as the Water did cease to be, when it was turned into Wine; and that humane Nature which was made thereof, hath no Alliance or Kindred unto us, or our Nature, seeing it was not made of a Woman, but of the Substance of the Word.

3. THERE was not in this Condescension, the least Change or Alteration in the Divine Nature. Eutiches and those that followed him of old, conceived that the two Natures of Christ, the Divine and Humane were mixed and compounded as it were into one: And this could not be without an Alteration in the divine Nature, for it would be made to be essentially what it was not; for one Nature hath but one and the same Essence.

3. THERE was not in this Condescention, the least Change or Alteration in the Divine Nature. Eutiches and those that followed him of old, conceived that the two Natures of Christ, the Divine and Humane were mixed and compounded as it were into one: And this could not be without an Alteration in the divine Nature, for it would be made to be essentially what it was not; for one Nature hath but one and the same Essence.

BUT as we said before; although the Lord Christ himself in his Person was made to be what he was not before, in that our Nature hereby was made to be his, yet his Divine ⟨p. 66⟩Nature was not so: There is in it neither variableness nor shadow of turning. It abode the same in him in all its Essential Properties, Actings and Blessedness, as it was from Eternity. It neither did, acted, nor suffered any thing, but what is proper unto the Divine Being: The Lord Christ did and suffered many things in Life and Death, in his own Person, by his Human Nature, wherein the Divine neither did, nor suffered any thing at all; although in the doing of them, his Person be denominated from that Nature; so God purchased his Church with his own Blood, Act. 20. 28.

BUT as we said before; altho the Lord Christ himself in his Person was made to be what he was not before, in that our Nature hereby was made to be his, yet his Divine ⟨p. 66⟩Nature was not so: There is in it neither variableness nor shadow of turning. It abode the same in him in all its Essential Properties, Actings and Blessedness, as it was from Eternity. It neither did, acted, nor suffered any thing, but what is proper unto the Divine Being: The Lord Christ did and suffered many things in Life and Death, in his own Person, by his Human Nature, wherein the Divine neither did, nor suffered any thing at all; although in the doing of them, his Person be denominated from that Nature; so God purchased his Church with his own Blood, Act. 20. 28.

4. IT may then be said, what did the Lord Christ in this Condescension, with respect unto his Divine Nature? The Apostle tells us, that he humbled himself, and made himself of no reputation, Phil. 2. 7, 8. He veiled the Glory of his Divine Nature in ours, and what he did therein, so as that there was no outward Appearance or Manifestation of it. The World hereon was so far from looking on him as the true God, that it believed him not to be a good Man. Hence they could never bear the least intimation of his Divine Nature, supposing themselves secured from any such thing, because they looked on him with their Eyes to be a Man, as he was indeed, no less truly and really than any one of themselves. Wherefore on that Testimony given of himself, Before Abraham was, I am, which asserts a Pre-existence from Eternity in another Nature than what they saw, they were filled with Rage, and took up stones to cast at him, John 8. 58. And they give a Reason of their Madness, Joh. 10. 33. Namely, that he being a Man, should make himself to be God. This was such a thing, they thought, as could never enter into the Heart of a wise and sober Man, namely, that being so, owning himself to be such, he should yet say of himself, that he was God: This is that which no Reason can comprehend, which nothing in Nature can parallel ⟨p. 67⟩or illustrate, that one and the same Person should be both God and Man: and this is the Principal Plea of the Socinians at this Day, who through the Mahometans succeed unto the Jews in an Opposition unto the Divine Nature of Christ.

4. IT may then be said, what did the Lord Christ in this Condescention, with respect unto his Divine Nature? The Apostle tells us, that he humbled himself, and made himself of no reputation, Phil. 2. 7, 8. He vailed the Glory of his Divine Nature in ours, and what he did therein, so as that there was no outward Appearance or Manifestation of it. The World hereon was so far from looking on him as the true God, that it believed him not to be a good Man. Hence they could never bear the least intimation of his Divine Nature, supposing themselves secured from any such thing, because they looked on him with their Eyes to be a Man, as he was indeed, no less truly and really than any one of themselves. Wherefore on that Testimony given of himself, Before Abraham was, I am, which asserts a Pre-existence from Eternity in another Nature than what they saw, they were filled with Rage, and took up stones to cast at him,

BUT all this difficulty is solved by the Glory of Christ in this Condescension; for although in himself, or his own Divine Person, he was over all God blessed for ever, yet he humbled himself for the Salvation of the Church unto the Eternal Glory of God, to take our Nature upon him, and to be made Man: and those who cannot see a Divine Glory in his so doing, do neither know him, nor love him, nor believe in him, nor do any way belong unto him.

BUT all this difficulty is solved by the Glory of Christ in this Condescention; for although in himself, or his own Divine Person, he was over all God blessed for ever, yet he humbled himself for the Salvation of the Church unto the Eternal Glory of God, to take our Nature upon him, and to be made Man: and those who cannot see a Divine Glory in his so doing, do neither know him, nor love him, nor believe in him, nor do any way belong unto him.

SO is it with the Men of these Abominations. Because they cannot behold the Glory hereof, they deny the Foundation of our Religion, namely, the Divine Person of Christ. Seeing he would be made Man, he shall be esteemed by them no more than a Man. So do they reject that Glory of God, his Infinite Wisdom, Goodness and Grace, wherein he is more concerned than in the whole Creation. And they dig up the Root of all Evangelical Truths, which are nothing but Branches from it.

IT is true, and must be confessed, that herein it is that our Lord Jesus Christ is a stumbling Stone, and a Rock of Offence unto the World. If we should confess him only as a Prophet, a Man sent by God, there would not be much Contest about him, not Opposition unto him. The Mahometans do all acknowledge it, and the Jews would not long deny it; for their Hatred against him was, and is solely because he professed himself to be God, and as such was believed on in the World. And at this day partly through the Insinuation of the Socinians, and partly from the Efficacy of their own Blindness and Unbelief, Multitudes are willing to grant him to be a Prophet sent ⟨p. 68⟩of God, who do not, who will not, who cannot believe the Mystery of this Condescension in the Susception of our Nature, nor see the Glory of it. But take this away, and all our Religion is taken away with it. Farewell Christianity as unto the Mystery, the Glory, the Truth, the Efficacy of it; let a refined Heathenism be established in its Room. But this is the Rock on which the Church is built, against which the Gates of Hell shall not prevail.

IT is true, and must be confessed, that herein it is that our Lord Jesus Christ is a stumbling Stone, and a Rock of Offence unto the World. If we should confess him only as a Prophet, a Man sent by God, there would not be much Contest about him, not Opposition unto him. The Mahumetans do all acknowledge it, and the Jews would not long deny it; for their Hatred against him was, and is solely because he professed himself to be God, and as such was believed on in the World. And at this day partly through the Insinuation of the Socinians, and partly from the Efficacy of their own Blindness and Unbelief, Multitudes are willing to grant him to be a Prophet sent ⟨p. 68⟩of God, who do not, who will not, who cannot believe the Mystery of this Condescention in the Susception of our Nature, nor see the Glory of it. But take this away, and all our Religion is taken away with it. Farewel Christianity as unto the Mystery, the Glory, the Truth, the Efficacy of it; let a refined Heathenism be established in its Room. But this is the Rock on which the Church is built, against which the Gates of Hell shall not prevail.

4. THIS Condescension of Christ was not by a Phantasm or an Appearance only. One of the first Heresies that pestered the Church immediately after the Days of the Apostles, was this, that all that was done or suffered by Christ as a Man, were not the Acts, Doings or Sufferings of one that was truly and really a Man, but an outward Representation of things, like the Appearance of Angels in the Shape of Men, eating and drinking under the Old Testament; and suitably hereunto some in our Days have spoken; namely, that there was only an Appearance of Christ in the Man Jesus at Jerusalem, in whom he suffered no more than in other Believers. But the ancient Christians told those Men the Truth; namely, that as they had feigned unto themselves an imaginary Christ, so they should have an imaginary Salvation only.

4. THIS Condescention of Christ was not by a Phantasm or an Appearance only. One of the first Heresies that pestered the Church immediately after the Days of the Apostles, was this, that all that was done or suffered by Christ as a Man, were not the Acts, Doings or Sufferings of one that was truly and really a Man, but an outward Representation of things, like the Appearance of Angels in the Shape of Men, eating and drinking under the Old Testament; and suitably hereunto some in our Days have spoken; namely, that there was only an Appearance of Christ in the Man Jesus at Jerusalem, in whom he suffered no more than in other Believers. But the ancient Christians told those Men the Truth; namely, that as they had feigned unto themselves an imaginary Christ, so they should have an imaginary Salvation only.

BUT the true Nature of this Divine Condescension doth consist in these three Things.

BUT the true Nature of this Divine Condescention doth consist in these three Things.

1. THAT the Eternal Person of the Son of God, or the Divine Nature in the Person of the Son of God, did by an ineffable Act of his Divine Power and Love, assume our Nature into an individual Subsistence, in or with himself; that is, to be his own, even as the Divine Nature is his. This is the infallible Foundation of Faith even to them who can comprehend very little of these Divine Mysteries. They can and do believe that the Son of God did take our Nature to be his own, so as that whatever was done therein, was ⟨p. 69⟩done by him, as it is with every other Man. Every Man hath human Nature appropriated unto himself by an Individual Subsistence; whereby he becomes to be that man which he is, and not another; or that Nature which is common unto all, becomes in him to be peculiarly his own, as if there were none Partaker of it but himself. Adam in his first Creation, when all human Nature was in him alone, was no more that individual Man which he was, than every Man is now the Man that he is, by his Individual Subsistence. So the Lord Christ taking that Nature which is common unto all, into a peculiar Subsistence in his own Person, it becometh his, and He the man Christ Jesus. This was the Mind that was in him.

2. BY reason of this Assumption of our Nature, with his doing and suffering therein, whereby he was found in fashion as a Man, the Glory of his Divine Person was veiled, and he made himself of no reputation. This also belongs unto his Condescension, as the first general Effect and Fruit of it. But we have spoken of it before.

2. BY reason of this Assumption of our Nature, with his doing and suffering therein, whereby he was found in fashion as a Man, the Glory of his Divine Person was vailed, and he made himself of no reputation. This also belongs unto his Condescention, as the first general Effect and Fruit of it. But we have spoken of it before.

3. IT is also to be observed, That in the Assumption of our Nature to be his own, He did not change it into a thing Divine and Spiritual; but preserved it entire in all its Essential Properties and Actings. Hence it really did and suffered, was tried, tempted and forsaken as the same Nature in any other Man might do and be. That Nature as it was peculiarly his, and therefore he or his Person therein, was exposed unto all the temporary Evils which the same Nature is subject unto in any other Person.

THIS is a short general View of this incomprehensible Condescension of the Son of God, as it is described by the Apostle, Pill. 2. 5, 6, 7, 8. And this is that wherein in an especial manner we are to behold the Glory of Christ by Faith whilst we are in this World.

THIS is a short general View of this incomprehensible Condescention of the Son of God, as it is described by the Apostle, Pil. 2. 5, 6, 7, 8. And this is that wherein in an especial manner we are to behold the Glory of Christ by Faith whilst we are in this World.

BUT had we the Tongue of Men and Angels, we were not able in just measure to express the Glory of this Condescension. For it is the most ineffable Effect of the Divine Wisdom of the Father and of the Love of the Son, the highest Evidence of the Care of God towards Mankind. What can be equal unto it? What can be like it? It is the Glory of Christian Religion, and the animating Soul of all Evangelical Truth. This carrieth the Mystery of the Wisdom of God, above the Reason or Understanding of Men and Angels to be the Object of Faith and Admiration only. A Mystery it is that becomes the Greatness of God with his Infinite Distance from the whole Creation; which renders it unbecoming him that all his Ways and Works should be comprehensible by any of his Creatures, Job 11. 4, 5, 9. Rom. 11. 34, 35, 36.

BUT had we the Tongue of Men and Angels, we were not able in just measure to express the Glory of this Condescention. For it is the most ineffable Effect of the Divine Wisdom of the Father and of the Love of the Son, the highest Evidence of the Care of God towards Mankind. What can be equal unto it? What can be like it? It is the Glory of Christian Religion, and the animating Soul of all Evangelical Truth. This carryeth the Mystery of the Wisdom of God, above the Reason or Understanding of Men and Angels to be the Object of Faith and Admiration only. A Mystery it is that becomes the Greatness of God with his Infinite Distance from the whole Creation; which renders it unbecoming him that all his Ways and Works should be comprehensible by any of his Creatures, Job 11. 4, 5, 9. Rom. 11. 34, 35, 36.