his own Mouth, John xvi. 28. I come forth from the Father, and come into the World. There being fuch a Distance between his Majefty and our Bafenefs, Love maketh him ftoop down and humble himfelf to the very State of a Servant, Phil. ij. 7, 8. And thus the Humiliation of Chrift filleth up the firft Distance, for Love and Majefty cannot long dwell to gether, Nec in una fede morantur, Majeftas & amor; but Love will draw Majefty down below itself, to meet with the Object of it. This was the great Journey Chrift took to meet with us, and it is downward below himself; but his Love hath chofen it, to be like us, tho' he fhould be unlike himself. How divinely doth the Divine Apoftle speak of it, And the Word was made Flefb, and be dwelt among us. John i. 14. And therefore the Children of Adam, may in Verity fay of him, what the holy Trinity, in a holy Irony fpoke of Man, Lo be is become as one of us. It was a fingular and eminent Privilege conferred upon Man in his firft Creation, that the Trinity in a Manner confulted about him, Let us make Man after our Image: but now when Man hath loft that Image, to have fuch a Result of the Council of the Trinity about it, let one of us be made Man, to make up the Diftance between Man and us; O! what Soul can rightly conceive it without Ra-wide Separation which was between us and vishment and Wonder, without an Extafy of Admiration and Affection, that the Lord should become a Servant; the Heir of all Things be ftript naked of all; the Brightness of the Father's Glory, be thus ecclipfed and darkened; and in a Word, that which comprehendeth all Wonders in the Creation, who made all Things, he himself made of a Woman; and God became a Man, and all this out

of his infinite Love, to give a Demonftra tion of Love to the World; fo high 1 Perfon abased, to exalt fo base and low a we are: There is a Mystery in this, a great Myftery, a Myftery of Wisdom, to fwallow up the Understanding with Wonder, and a Mystery of Love, to ra vith the Hearts of Men with Affection, Depths of both, in the Emptinefs of the Son of God. The Prophet doubting what was commanded, to feek a Sign, whether in Heaven above, or in the Depth beneath; but what he would not ask, God gave in his great Mercy, Behold a Vr gin fball conceive a Son, and they fhall call bis Name Immanuel; A Sign indeed from Heaven, and the Height of Heaven, because he is God, and a Sign from the Depth beneath too, because he is man, God with us, and fo composed to unite Heaven and Earth together; God with us, that he might at Length bring us to be with God. He became Immanuel, that he might make us Immelanu. If that was given as Tidings of great Joy, and as the highest and deepest Sign of Love and Favour, at that Time to uphold the fainting Church, O! how much more may it now comfort us, when it is not a Virgin fhall conceive, but a Virgin hath conceived; may not the Joy be increafed, that the Redeemer is not to come, but come already, and hath made up that

him, by his low Condefcendency to his Union with our Nature. This is one Step of Advancement towards that happy Marriage, that the whole Creation feems to groan and travel for, Rom. viii. 22. But yet there is a great Difficulty in the Way; we are in a State of Captivity, we are Prisoners of Juftice, have fold ourselves and our Happiness; and now our natural Inheritance lies in the Lake

of

to this, and confents to this, to do him Homage; to him who alone was worthy, and as willing to do it, as worthy for it. I think the 16th Verse of this Chapter gives us a fenfible Reprefentation of this. The preceeding Difcourfe from the Beginning, holding out the finful and deplorable Condition of that People, and in them, as a Type of the defperate Wickednefs of all Mankind, and withal their defperate Mifery, for Paul, Rom. iii. maketh the Application for us; and from this, concludeth all under Sin, and fo all under Wrath, all guilty, that every Mouth may be ftopt; Men waiting for Light, and behold Obfcurity, for Brightnefs but walking in Darknefs, gropping for. the Wall, like the Blind, ftumbling at Noon-day, as in the Night, and in defolate Places as dead Men, all roaring like Beasts, and mourning like Doves, when ever the Apprehenfion of the Terror of God entereth. Now it is fubjoined, Ver. 16, And he saw that there was no Man, &c. As if he had waited and looked through all the World, if any would appear, either to speak or do for Man, if any would offer themselves, and interpofe themselves for his Salvation. Therefore bis own Arm brought Salvation, and bis Righteoufnefs it fuf

of Fire and Brimstone, Heirs of Wrath, concluded under the Curfe of God; and indeed this was infuperable to all Flesh, neither Men nor Angels could ransom us from this: The Redemption of the Soul of Man is fo precious, and the Redemp. tion of the Inheritance of Man, (that is Heaven,) is so precious too, that none in Heaven or Earth can be found, that can pay the Price of them, fo that it would have ceased for ever. And bere he great Defign of Chrift's Union with Sinners, would have been marred and mifcarried, if himself had not undertaken to vercome this too; and indeed, as there Could none be found to open the Seals of the Book of God's Decrees concerning his Church, none worthy in Heaven or Earth but the Lamb, the Lion of the Tribe of Judab: He prevailed to open it, and loose the Seals thereof, Rev. v. 3, 4.5. So there could none be found in Heaven or Earth, neither under the Earth, worthy to undertake or accomor able to open plish this Work, the Seals of the Book of God's Curfes, or to blot out the Hand-writing of Ordinances that was against us, or to open the Prison of Death into which Man was shut up: None I fay, hath been found worthy, or prevailed, but the Lamb of God and Lion of the Tribe of Judab;tained bim. Therefore, the Son of God and therefore the four and twenty Elders that fit round about the Throne, and the four Beafts, or innumerable Company of Angels, and Spirits of juft Men made perfect, fell down before the Lamb, every one of them with Harps, and they fung a new Song, Worthy is the Lamb that was flain, to receive Power and Riches, and Wisdom and Strength, and Honour and Glory, and Bleffing, for thou baft redeemed us to God by thy Blood. And every Creature fays Amen

fteps in and offers himself, as if God had firft affayed all others, and when Heaven is full of Wonder and Silence, he breaks out in this, Lo, I come to do thy Will, Pfal. xl. Since I have gotten a Body to be like Sinners, I will alfo come in their Place, and I will give my Life a Ranfont for them; and therefore it is fubjoined, The Redeemer fball come to Zion; he hall come cloathed with Vengeance and Indignation as a Garment, against the Enemies of his Church, Sin and Satan, in

Zeal

Zeal and burning Love to bis defigned Spouse; he fhall ftrengthen himself, and ftir up his Might and Fury againft all that detain her Captive.

Now indeed, he is the only fittefil Perfon for this Business in Heaven or Earth, for he hath both Right to do it, and he hath only Might and Power to accomplish it. He hath Right to the Redemp tion of Sinners, because he is our Kinf man, nearest of Blood to us. Now, you know the Right of Redemption belonged to the Kinfman, Lev. xxv. 25.

able Eftate we are Captives into; and he hath teftified his utter Diflike of our binding over ourselves to Death, and refigning ourselves to Satan; and therefore this Bondage, in which we are detained, is not confirmed and ratified, but he hath Right remaining to redeem us from the Hand of all our Enemies. But then, he alone hath Might and Power to do it, for God hath laid Help on him, and made him able and mighty to fave us to the uttermoft. the uttermoft. It was not Gold or Silver, or corruptible Things: Suppofe the whole Earth were turned into Gold or precious Stones; he must give Perfon for Perfon, and one Perfon equivalent to all, his own Life, his own Blood for us; and the Value of this was infinitely raised by the Stamp of his Divinity put upon it: The King for the Servant, one that knew no Sin for Sinners, yea God for Man; this fuperadds infinite Worth, and makes it an Över-ransom, and Overpurchase, a Ranfom to buy our Perfons from Hell, a Purchafe to redeem us to our Inheritance, Heaven that we had loft, and these two Stiles it gets, Autegi αντίλυτρον.

And therefore, when the neareft Kinf man could not redeem Naomi and Ruth's Parcel of Land, Booz he did it, as being next: And fuitable to this, our Lord Jefus, when others as near could not, and were not able: He hath done it, and taken Men and Angels to witnefs, that he hath firft redeemed us, that he might marry us, as Eph. v. That he hath purchased us to be his Wife; and indeed the very Word imports this. Goel, a Redeemer and Kinfman, paffing under one Word: So Job, I know that my Redeemer, or my Kinfman livetb. And because our Kinfman, therefore most in- Now, you fee the great Difficulty is terested in our Redemption; for, for overcome and taken out of the Way, this End be became Partaker of Flefb Chrift, being made a Curfe, hath purand Blood with the Children, that be chafed a Redemption from the Curfe of might deftroy our greatest Enemy Satan, the Law, Gal. iv. 13. the Law, Gal. iv. 13. But yet, there and redeem us, Heb. ii. 14. And be- is another Point of vast Distance, I may fides, he hath Right to Redemption, as fay, Contrariety and Enmity between us the Churches Husband, because he muft and him; he is holy and undefiled, all mediate between her and all others; fair, and no Spot in him; we are wholly none can reach her, except he please, or defiled and depraved by Sin, our Souls profecute a Plea against her, as in the are become the Habitation of Devils, and Cafe of the Wife's making a Vow; if her a Cage of every unclean and hateful Bird; Husband confented not, it was void, In a Word, he hath not only our EneNum. xxx. but if he heard of it and mies to overcome, but our own Hearts held his Peace, it was confirmed. Now, to conquer, and our Enmity to take the Lord Jefus hath known this deplor-away. This makes the wideft Separa

tion from him. Now, he filled up much | Spirit within us, fays come, and the Bride fays come; even fo come Lord Jefus. And he waits for nothing, but the compleating and adorning of all the reft, that there may be one Jubilee for all and for ever. Now, I wish we could understand the abfolute and free Tenor of God's Covenant: There is much Controverfy fpeculative about the Condition of the Covenant, about the Promifes, whether abfolute or conditional; and there is too much practical Debate in perplexed Confciences about this, how to find fomething in themselves to fit and fashion them for the Redemption. But truly, if we would not disjoin and difmember the Truth of God, bur take it all intirely as one great Design of Love and Mercy revealed to Sinners, and fo conjoin the Promifes of the Covenant into one Bundle, we would certainly find that it hath the Voice of Jacob, tho it seem to have the Hand of Efau; we find an abfolute, moft free and unconditioned Senfe, when there is a conditional Strain and Shadow of Words in (ome Places. The Truth is, the turning of Souls from Ungodlinefs, is not properly a Condition exacted from us, as a Promife to be performed in us, and the hiefeft Part of Chrift's Redemption: And tho' fome abufe the Grace of God, and turn it into Wantonnefs and Liberty; vet certainly, this Doctrine that makes he greatest Part of the glad News of he Golpel to be Redemption from Sin, und the pouring out of the Spirit, is the greateft Perfwafive to à godly Converiation, and the moft deadly Enemy to all Ungodliness.

of the Distance, with his taking our
Fleth, and he removed the great Diffi-
culty, by dying in our Flesh, his Humili-
ation to be a Man brought him nearer
us: And his further Humiliation, to
be a dying, crucified and buried Man,
brought him yet a Step nearer us. But
nearer he cannot come, for lower he
cannot be, except he were a Sinner,
which would mar the whole Defign,
and take away all the Comfort of his
Likeness to us; therefore, fince he hath
come fo low down to us, it is fuitable
we be railed up one Step to meet him;
and fo the Exaltation of Sinners hall
make up all the Distance, and bring the
two Parties to that long fince defigned
and long defired Meeting. Now, for
this End and Purpose, the Son undertakes
the Redemption of his Church, from
Sin and Ungodlinefs as well as Wrath;
and therefore you have that, which is
expreffed as the Character of the Re-
deemed in this Ver. It is exponed as
the great Point or Part of the Redempti
on itfelf, by the Apoftle, Rom. xi. The
Redeemer ball come to Sion, to tur
all Ungodlinefs from Jacob. And 1
his End was not only to be Partaker o
our Nature, but to make us Partakers
the divine Nature; and therefore the
Father out of his Love to this Bulinefs
he promifed to fend his Spirit to dwe
in our Hearts, to make the Word four.
in our Mouths and Ears, and the Spir
to work in our Hearts, and this Exalta
tion of Sinners to the Participation of the
Holy Spirit, together with Chrift's H
miliation, to partake of our Flesh, make
up the full Distance, and bringeth Chri:
and his Church to that holy patient Im
patience, and Longing for the Day when
it shall be folemnized in Heaven. The

I thought to have spoken more of that third Thing I proponed, but take it in a Word. This was always proponed to the Church as the ftrongeft Cordial, it Ffff

was

was given here as the greatest Confolation in all their long Captivity, that this Redeemer was afterwards to come, whofe Virtue was then living, and prefent to the quickning and comforting of Souls. I was thought enough to uphold in a most defperate Strait. To us a Child is born, Ifa. viii. I wish we could take it fo: Certainly it was the Character of a Believer before Chrift's coming, that he was one that was look ing and waiting for the Salvation of

Ifrael, by this Redeemer. But now we are furrounded with Confolation before and behind, Chrift already come, fo that we may in Joy fay, Lo this is our God, we have waited for him: Others waited and longed, and we see him; and Chrift thortly to come again without Sin, to our Salvation. And what could be able to take our Joy from us, if we had one Eye always back to his firft Coming. and another always forward to his coming again?

SERMON XV.

Ifa. Ixiv. 6, 7. But we are all as an unclean Thing, and all our Righteousness as filthy Rags, &c.

THIS Peoples Condition agreeth well
with ours, tho' the Lord's Dealing
be very different. The confeffory Part
of this Prayer belongeth to us now; and
ftrange it is, that there is fuch Odds of
the Lord's Difpenfations, when there is
no Difference in our Conditions; always,
we know not how foon the Complaint
may be ours alfo. This Prayer was
prayed long before the Judgment and
Captivity came on, fo that it had a Pro-
phefy in the Bofom of it: Nay, it was
the most kindly and affectionate Way of
Warning the People could get, for Ifaiab
to pour forth fuch a Prayer, as if he be-
held with his Eyes the Calamity, as al-
ready come: And indeed it becometh
us fo to look on the Word, as if it gave
a prefent Being to Things as certain and

fenfible, as if they were really. What ftrange Stupidity must be in us, when prefent Things, inflicted Judgments, committed Sins, do not so much affect us, as the Forefight of them did move faiab. Always, as this was registrate for the Peoples Ufe, to cause them still look on Judgments threatned, as performed and prefent, and anticipate the Day of Af Aliction by Repentance; and also to be a Pattern to them, how to deal with God, and plead with him from fuch Grounds of Mercy and Covenant-Intereft: So it may be to us a Warning, especially when Sin is come to the Maturity, and our fecure backfliding Condition is with Child of fad Judgments, when the Harvest feemeth ripe to put the Sickle in to it.

There is in thefe two Verfes, a Con

fellion