Christ's Humiliation in his Incarnation. (1) to CHRIST's EXALTATION.

Christ's Humiliation in his Incarnation. (1)

1 TIM. 3.16.

Great is the Mystery of Godliness, God manifest in the flesh.

Quest. XVII. WHerein did Christ's Humiliation consist?

Resp. In his being born, and that in a low condition, undergoing the Miseries of this Life, the Wrath of God, and the cursed Death of the Cross.

Christ's Humiliation consisted in his Incarnation, his taking Flesh and being Born. It was real Flesh Christ took. Not the Image of a Body, (as the Manichees erroniously held) but a true Body; therefore Christ is said to be made of a woman, Gal. 4.4. As the Bread is made of the Wheat, and the Wine is made of the Grape; so Christ was made of a Woman; his Body was part of the Flesh and Substance of the Virgin. This is a glorious Mystery, God manifest in the flesh. In the Creation Man was made in God's Image; in the Incarnation God was made in Man's Image.

Quest. How it came about that Christ was made flesh?

Resp. It was by his Fathers special designation, Gal. 4.4. God sent forth his Son made of a Woman. God the Father did in a special manner appoint Christ to be Incarnate; which shews us how needful a Call is to any business of weight and importance: to act without a Call, is to act without a Blessing. Christ himself would not be Incarnate, and take upon him the work of a Mediator, till he had a Call. God sent forth his Son made of a Woman.

Quest. But was there no other way for the restoring of fallen Man but this, that God should take flesh?

Answ. We must not ask a Reason of God's Will, it is dangerous to pry into God's Ark; we are not to dispute, but adore. The wise God saw this the best way for our Redemption, that Christ should be Incarnate; it was not fit for any to satisfie God's Justice, but Man, none could do it but God; therefore Christ being both God and Man, he is the fittest to undertake this Work of Redemption.

Quest. Why Christ was born of a Woman?

Resp. 1. That God might fulfil that promise, Gen. 3.15. The Seed of the Woman shall break the Serpents head.

2. Christ was born of a Woman, that he might roll away that reproach from the

Woman which she had contracted, by being seduced by the Serpent. Christ in taking his flesh from the Woman, hath honoured her Sex, that as at the first the Woman had made Man a Sinner, so now to make him amends, she should bring him a Saviour.

Quest. Why Christ was born of a Virgin?

Resp. 1. For Decency. It became not God to have any Mother but a Maid, and it became not a Maid to have any Son but a God.

2. For Necessity. Christ was to be an High Priest, most pure and holy. Had he been born after the ordinary course of Nature, he had been defiled; (all that spring out of Adam's Loins have a tincture of sin) but that Christ's Substance might remain pure and immaculate, he was born of a Virgin.

3. To answer the Type. Melchisedeck was a Type of Christ, he is said to be without Father, and without Mother. Christ being born of a Virgin, answered the Type, he was without Father, and without Mother: without Mother as he was God, without Father as he was Man.

Quest. How could Christ be made of the flesh and blood of a Virgin, yet without sin? The purest Virgin that is, her Soul is stained with Original sin?

Answ. This Knot the Scripture unties. Luke 1.35. The Holy Ghost shall come upon thee, and overshadow thee, therefore that holy Thing which shall be born of thee shall be caled the Son of God. The Holy Ghost shall come upon thee, that is, the Holy Ghost did consecrate and purifie that part of the Virgins flesh whereof Christ was made. As the Alchymist extracts and draws away the dross from the Gold, so the Holy Ghost did refine and claritie that part of the Virgins flesh, separating it from sin. Though the Virgin Mary her self had sin, yet that part of the flesh whereof Christ was made, was without sin; otherwise it must have been an impure Conception.

Quest. What is meant by the power of the Holy Ghost overshadowing the Virgin?

Answ. St. Basil saith, It was the Holy Ghost's blessing the flesh of that Virgin whereof Christ was formed. But there is a further Mystery in it, the Holy Ghost having framed Christ in the Virgins Womb, did in a wonderful manner unite Christ's Humane Nature to his Divine, and so of both made one person. This is a Mystery which the Angels pry into with Adoration.

Quest. When was Christ incarnate?

Answ. In the fulness of time. Gal. 4.4. When the fulness of time was come, God sent forth his Son made of a Woman. By the fulness of time we must understand Tempus à Patre praefinitum, so Ambrose, Luther, Corn[gap]à Lap. the determinate Time that God had set. More particularly, this fulness of time was, when all the Prophesies of the coming of the Messiah were accomplished; and all Legal Shadows and Figures, whereby he was tipified, were abrogated, in the fulness of time God sent his Son. And by the way observe, this may comfort us in regard of the Church of God, though at present we do not see that Peace and Purity in the Church as we could desire, yet in the fulness of time, when God's time is come, and Mercy is ripe, then shall Deliverance spring up, and God will come riding upon the Chariots of Salvation: When the fulness of time was come, then God sent forth his Son made of a Woman.

Quest. Why was Iesus Christ made flesh?

Resp. 1. The Causa prime and impulsive Cause, was Free-grace; Causa [gap], it was Love in God the Father to send Christ, and Love in Christ that he came to be Incarnate. Love was the intrinsical Motive. Christ is [gap], because he is [gap], God-man, because he is a lover of Man. Christ came out of Pity and Indulgence to us: Non merita nostra, sed miseria nostra, Aug. not our Deserts, but our Misery made Christ take flesh. Christ's taking flesh was a Plot of Free-grace, a pure Design of Love. God himself, though Almighty, was overcome with Love. Christ Incarnate, is nothing but Love covered with Flesh. Christ's assuming our Humane Nature, as it was a Master-piece of Wisdom, so a Monument of Free-grace.

2. Christ took our flesh upon him, that he might take our sins upon him. He was, saith Luther, maximus peccator, the greatest Sinner, having the weight of the sins of the whole World lying upon him. He took our flesh, that he might take our sins, and so appease God's wrath.

3. Christ took our flesh, that he might make the Humane Nature appear lovely to God, and the Divine Nature appear lovely to Man.

(1.) That he might make the Humane Nature lovely to God. Upon our Fall from God, our Nature became odious to him; no Vermin is so odious to us, as the Humane Nature was to God. When once our Virgin-Nature was become sinful, it was like flesh imposthumated, or running into Sores loathsom to behold. Such was our Nature when corrupt, odious to God, he could not endure to look upon us.

Now, Christ taking our flesh, makes the Humane Nature appear lovely to God. As when the Sun shines on the Glass, it casts a bright lustre, so Christ being clad with our flesh, makes the Humane Nature shine, and appear amiable in God's Eyes.

(2.) As Christ being cloath'd with ou[gap] flesh makes the Humane Nature appear lovely to God, so he makes the Divine Nature appear lovely to Man. The pure God-head is terrible to behold, we could not see it and live. But Christ's cloathing himself with our flesh, makes the Divine Nature more amiable and delightful to us. Now we need not be afraid to look upon God, seeing him through Christ's Humane Nature. It was a custom of old among the Shepherds, they were wont to clothe themselves with Sheep-skins, to be more pleasing to the Sheep; so Christ cloathed himself with our flesh, that the Divine Nature may be more pleasing to us. The Humane Nature is a Glass, through which we may see the Love, and Wisdom, and Glory of God clearly represented to us. Through the Lanthorn of Christ's Humanity, we may behold the Light of the Deity shining. Christ being Incarnate, he makes the sight of the Deity not formidable, but delightful to us.

4. Jesus Christ united himself to Man, that Man might be drawn nearer to God. God was before an Enemy to us by reason of sin, but Christ taking our flesh, doth mediate for us, and bring us into Favour with God. As when a King is angry with a Subject, the King's Son marries the Daughter of this Subject, and so mediates for this Subject, and brings him into favour with the King again; so when God the Father was angry with us, Christ marries himself to our Nature, and now mediates for us with his Father, and brings us to be Friends again, and now God looks upon us with a favourable aspect. As Ioab pleaded for Absalom, and brought him to King David, and David kissed him, so doth Jesus Christ ingratiate us into the favour and love of God. Therefore he may well be called a Peace-maker, having taken our flesh upon him, and so made Peace between us and his angry Father.

Use 1. Branch 1. See here, as in a Glass, the infinite love of God the Father, that when we had lost our selves by sin, then God in the riches of his Grace did send forth his Son made of a Woman to redeem us. And behold the infinite love of Christ, that he was willing thus to condescend to take our flesh. Surely, the Angels would have disdained to have taken our flesh, it would have been a disparagement to them. What King would be willing to wear Sackcloth over his Cloath of Gold? but Christ did not disdain to take our flesh. O the love of Christ! Had not Christ been made flesh, we had been made a Curse; had not he been incarnate, we had been incarcerate, and had been for ever in Prison. Well might an Angel be the Herauld to proclaim this joyful News of Christ's Incarnation, Luke 2.10. Behold, I bring you good tidings of great joy, for unto you is born this day a Saviour, which is Christ the Lord. The Love of Christ in being Incarnate, will the more appear, if we consider,

1. Whence Christ came. He came from Heaven, and from the richest place in Heaven, his Father's Bosom, that Hive of Sweetness.

2. To whom Christ came. Was it to his Friends? no; he came to sinful Man. Man that had defaced his Image, abused his Love; Man, who was turned Rebel. Yet he came to Man, resolving to conquer Obstinacy with Kindness. If he would come to any, why not to the Angels that fell? Hebr. 2.16. He in no wise took upon him the Nature of Angels. The Angels are of a more noble Extract, more intelligible Creatures, more able for Service; I, but behold the Love of Christ, he came not to the fallen Angels, but to Mankind. Among the several Wonders of the Loadstone, this is not the least, That it will not draw Gold or Pearl, but despising these, it draws the Iron to it, one of the most inferiour Mettals. Thus Christ leaves the Angels, those Noble Spirits, the Gold and the Pearl, and he comes to poor sinful Man, and draws him into his Embraces.

3. In what manner he came. He came not in the Majesty of a King, attended with his Lifeguard▪ but he came poor. Not like the Heir of Heaven, but like one of an inferiour Descent. The Place he was born in was poor, not the Royal City Ierusalem, but Bethlehem, a poor obscure place. He was born in an Inn, and a Manger was his Cradle, the Cobwebs his Curtains, the Beasts his Companions; he descended of poor Parents. One would have thought, if Christ would have come into the World, he would have made choice of some Queen or Personage of Honour to have descended from; but he comes of mean obscure Parents. That they were poor appears, by their Offering, Luke 2.24. A pair of Turtle Doves, which was the usual Offering of the Poor, Lev. 12.8. Christ was so poor, that when he wanted

Money, he was fain to work a Miracle for it, Matth. 17.27. He when he died, made no Will. He came into the World poor.

4. Why he came? That he might take our flesh, and redeem us; that he might instate us into a Kingdom. He was poor, that he might make us rich. 2 Cor. 8.9. He was born of a Virgin, that he might be born of God; he took our Flesh, that he might give us his Spirit. He lay in the Manger, that we might lye in Paradise. He came down from Heaven, that he might bring us to Heaven. And what was all this but Love? If our Hearts be not Rocks, this Love of Christ should affect us. Behold Love that passeth Knowledge, Eph. 3.19.

Branch 2. See here the wonderful Humility of Christ: Christ was made flesh. O Sancta Humilitas, Tu filium Dei descendere fecisti in uterum Mariae Virginis, A[gap]st. That Christ should clothe himself with our flesh, a piece of that Earth which we tread upon, O infinite Humility! Christ's taking our flesh was one of the lowest Steps of his Humiliation. Christ did humble himself more in lying in the Virgins Womb, then in hanging upon the Cross. It was not so much for Man to die, but for God to become Man, that was the wonder of Humility, Phil. 2.7. He was made in the likeness of Men. For Christ to be made flesh, was more Humility, then for the Angels to be made Worms. Christ's flesh is called a Vail, Hebr. 10.20. Through the Vail that is his Flesh. Christ's wearing our Flesh, vail'd his Glory. For him to be made flesh, who was equal with God, O Humility! Phil. 2.6. Who being in the form of God, thought it no robbery to be equal with God. He stood upon even Ground with God, he was [gap], Patri co-essential and con-substantial with his Father, as Austin and Cyril, and the Councel of Nice expresses it; yet for all this he takes flesh. Christ strip'd himself of the Robes of his Glory, and covered himself with the Rags of our Humanity. If Solomon did so wonder that God should dwell in the Temple, which was enrich'd and hung with Gold, how may we wonder that God should dwell in Man's weak and frail Nature. Nay, which is yet more Humility, Christ not only took our flesh, but took it when it was at the worst, under Disgrace; as if a Servant should wear a Noble-man's Livery, when he is impeached of High Treason. Nay, besides, Christ took all the Infirmities of our flesh. There are two sorts of Infirmities: Such as are sinful without pain, or such as are painful without sin. The first of these Infirmities Christ did not take upon him, sinful Infirmities, to be covetous or ambitious, Christ never took these upon him: but Christ took upon him painful Infirmities; as, 1. Hunger, Matth. 21.18. He came to the Fig-tree, and would have eaten. 2. Weariness: as when he sate on Iacob's Well to rest him, Iohn 4.6. 3. Sorrow; Matth. 26.38. [gap], My soul is sorrowful, even unto death. It was a Sorrow guided with Reason, not disturb'd with Passion. 4. Fear; Hebr. 5.7. He was heard in that he feared. Nay, yet a further Degree of Christ's Humility, he not only was made flesh, but in the likeness of sinful flesh. He knew no sin, yet he was made sin, 2 Cor. 5.21. He was like a sinner, he had all sin laid upon him, but no sin lived in him. Isa. 53.12. He was numbred among Transgressors. He who was numbred among the Persons of the Trinity, he is said to bear the sins of many, Hebr. 9.28. Now, this was the lowest degree of Christ's Humiliation: For Christ to be reputed as a sinner, never such a Pattern of Humility. That Christ, who would not endure sin in the Angels, should himself indure to have sin imputed to him, it is the most amazing Humility that ever was.

Christ's Humiliation in his Incarnation. (2)

From all this learn to be humble. Dost thou see Christ humbling himself, and art thou proud? 'Tis the humble Saint is Christ's Picture. Christian, be not proud of your fine Feathers: 1. Hast thou an Estate, be not proud, the Earth thou treadest on is richer then thou; it hath Mines of Gold and Silver in the Bowels of it. 2. Hast thou Beauty, be not proud, it is but Air and Dust mingled. 3. Hast thou Skill and Parts, be humble, Lucifer hath more knowledge than thou. 4. Hast thou Grace, be humble; thou hast it not of thy own growth, it is borrowed. Were it not a folly to be proud of a Ring that is lent. 1 Cor. 4.7. Thou hast more Sin then Grace, Spots, then Beauty. O look on Christ, this rare Pattern, and be humble! It is an unseemly sight to see God humbling himself, and Man exalting himself; to see an humble Saviour, and a proud Sinner. God hates the very resemblance of Pride, Lev. 2.11. He would have no Honey in the Sacrifice. Indeed Leaven is sowr, but why no Honey? because when Honey is mingled with Meal, or Flour, it makes the Meal to rise and swell, ergo, no Honey. God hates the resemblance of the Sin of Pride: better want Parts, Comforts of Spirit, then Humility. Si Deus superbientibus Angelis non pepercit: If God, saith Austin, spared not the Angels, when they grew proud, will he spare thee, who art but Dust and Rottenness?

Branch 3. Behold here a Sacred Riddle or Paradox; God manifest in the flesh. The Text calls it a Mystery. That Man should be made in God's Image, was a wonder; but that God should be made in Man's Image, is a greater wonder. That the Ancient of Days should be born, that he who Thunders in the Heaven should cry in the Cradle: Qui tonitruat in Coelis, clamat in cunabulis; qui regit sidera sugit ubera; that he who rules the Stars should suck the Breasts; that a Virgin should conceive; that Christ should be made of a Woman, and of that Woman which himself made; that the Branch should bear the Vine; that the Mother should be younger than the Child she bare, and the Child in the Womb bigger than the Mother; that the Humane Nature should not be God, yet one with God. This was not only mirum, but miraculum: Christ taking flesh is a Mystery we shall never fully understand till we come to Heaven, when our Light shall be clear, as well as our Love perfect.

Branch 4. From hence, God manifest in the flesh, Christ born of a Virgin, a thing not only strange in nature, but impossible, learn, That there are no impossibilities with God: God can bring about Things which are not within the sphere of Nature to produce: That Iron should swim, that the Rock should gush out with water, that the Fire should lick up the water in the Trenches, 1 Kings 18.38. 'Tis natural for the water to quench the fire, but for the fire to consume the water, this is impossible in the course of Nature: But God can bring about all this, Ier. 32.27. There is nothing too hard for thee. Zach. 8.6. If it be marvellous in your Eyes, should it be marvellous in my eyes, saith the Lord? How should God be united to our flesh? It is impossible to us, but not with God. He can do that which transcends Reason, and exceeds Faith. He should not be God, if he could not do more than we can think, Eph. 3.20. He can reconcile Contraries. How apt are we to be discouraged with seeming impossibilities: how do our hearts die within us when things go cross to our Sense and Reason. We are apt to say as that Prince, 2 Kings 7.1, 2. If the Lord would make windows in Heaven, might this thing be? It was a time of Famine, and now that a measure of Wheat, which was a good part of a Bushel, should be sold for a Shekel, viz. half an Ounce of Silver; how can this be? So when things are cross, or strange, God's own People are apt to question, how they should be brought about with success. Moses, who was a Man of God, and one of the brightest Stars that ever shined in the firmament of God's Church, yet he was apt to be discouraged with seeming Impossibilities, Numb. 11.21. And Moses said, the People among whom I am are six hundred thousand footmen; and thou hast said I will give them flesh, that they may eat for a whole month, shall the flocks and herds be slain for them to suffice them? or shall all the fish of the Sea be gathered for them to suffice them? As if he had said in plain English, he did not see how the People of Israel, being so numerous, could be fed for a month. Vers. 23. And the Lord said, is the Lord's hand waxed short? Surely that God who brought Isaac out of a dead Womb, and the Messiah out of a Virgins Womb, what cannot he do? O let us rest upon the Arm of God's Power, and believe in him in the midst of seeming Impossibilities. Remember, there are no impossibilities with God. He can subdue a proud heart, he can raise a dying Church. Christ born of a Virgin, that wonder-working God that wrought this, can bring to pass the greatest seeming Impossibilities.

Use 2. of Exhortation. Branch 1. Seeing Christ took our Flesh, and was born of a Virgin, let us labour that he may be spiritually born in our hearts. What will it profit us, that Christ was born into the World, unless he be born in our hearts? that he was united to our Nature, unless he be united to our Persons? Marvel not that I say unto you, Christ must be born again, viz. in our hearts, Gal. 4.19. till Christ be formed in you. Now then try if Christ be born in your hearts.

Quest. How shall we know that?

Resp. 1. There are Pangs before the Birth; so before Christ be born in the Heart, there are Spiritual Pangs. Some Pangs of Conscience, Deep convictions, Acts 2.37. [gap], they were pricked at their heart. I grant, the New-birth doth Recipere magis & minus—all have not the same Pangs of Sorrow and Humiliation, yet all have Pangs. If Christ be born in thy heart, thou hast been deeply afflicted for sin. Christ is never born in the heart without Pangs—Many thank God they never had any Trouble of Spirit, they were always quiet; a sign Christ is not yet formed in them.

2. As when Christ was born into the World he was made flesh, so if he be born into thy heart, he makes thy heart an heart of flesh, Ezek. 36.26. Is thy heart Incarnate? Before it was a rocky heart, and would not yield to God, or take the Impressions of the Word; Durum est quod non cedit tactui, now it is fle[gap]hy and tender, like melting Wax, to take any stamp of the Spirit. This is a sign Christ is

born in our hearts, when they are hearts of flesh, they melt in Tears and in Love. What is it the better Christ was made flesh, unless he hath given thee an heart of flesh.

3. Christ was conceived in the Womb of a Virgin, so if he be born in thee, thy heart is a Virgin-heart, in respect of Sincerity and Sanctity. Art thou purified from the love of sin? If Christ be born in the heart, it is a Sanctum Sanctorum, an Holy of Holies. If thy heart be polluted with the predominant love of sin, never think Christ is born there Christ will never lye any more in a Stable. If he be born in thy heart, it is consecrated by the Holy Ghost.

4. If Christ be born in thy heart, then it is with thee as in a birth. 1. There is Life. Faith is principium vivens, it is the vital Artery of the Soul, Gal. 2.20. The life that I live in the flesh, is by the faith of the Son of God. 2. There is Appetite, 1 Pet. 2.7. As new born babes, desire [gap], the sincere milk of the word. The Word is like Breast-milk, pure, sweet, nourishing; the Soul in which Christ is formed, desires this Breast-milk. St. Bernard, in one of his Soliquies, comforts himself with this, That sure he had the New-birth in him, because he found in his heart such strong Anhelations and Thirstings after God. 3. Motion. After Christ is born in the heart, there is a violent Motion; there is striving to enter in at the strait gate, and offering violence to the Kingdom of Heaven, Matth. 12.11. By this we may know Christ is formed in us. This is the only comfort, that as Christ was born into the World, so he is born in our hearts; as he was united to our flesh, so he is united to our Persons.

Branch 2. As Christ was made in our Image, let us labour to be made in his Image. Christ being Incarnate was made like us, let us labour to [gap]e made like him. There are three things in which we should labour to be like Christ.

1. In Disposition. He was of a most sweet Disposition, Delitiae humani generis Tit. Vespasian. he invites sinners to come to him. He hath Bowels to pity us, Breasts to feed us, Wings to cover us. He would not break our hearts, but with Mercy. Was Christ made in our Likeness, let us labour to be made in his Likeness. Let us be like him in this, sweetness of Disposition. Be not of a morose Spirit. It was said of Nabal, 1 Sam. 25.18. He is such a son of Belial, that a man cannot speak to him. Some are so barbarous, as if they were a kin to the Ostrich, they are fired with Rage, and breathe forth nothing but Revenge, like those two Men in the Gospel possessed with Devils, coming out of the Tombs, exceeding fierce, Matth. 8.28. Let us be like Christ in mildness and sweetness. Let us pray for our Enemies, and conquer them by love. David's kindness melted Saul's heart, 1 Sam. 24.16. A frozen heart will be thawed with the fire of Love.

2. Be like Christ in Grace. He was like us in having our Flesh, let us be like him in having his Grace. In three Graces we should labour to be like Christ. 1. In Humility. Phil. 2.8. [gap], he humbled himself; he left the bright Robes of his Glory to be clothed with the Rags of our Humanity. A wonder of Humility! Let us be like Christ in this Grace. Humility, saith St. Bernard, is contemptus propriae excellentiae, a contempt of Self-excellency, a kind of Self-annihilation. This is the glory of a Christian. We are never so comely in God's Eyes, as when we are black in our own. In this let us be like Christ. True Religion is [gap], Greg. to imitate Christ. And indeed, what cause have we to be humble, if we look within us, about us, below us, above us.

(1.) If we look intra nos, within us: Here we see our sins represented to us in the Glass of Conscience, Lust, Envy, Passion. Our sins are like Vermin crawling in our Souls, Iob 13.23. How many are my iniquities? Our sins are as the Sands of the Sea for number, as the Rocks of the Sea for weight. Austin crys out, Vae mihi, faecibus peccatorum polluitur Templum Domini—my Heart, which is God's Temple, is polluted with sin.

2. If we look juxta nos, about us; here's that may humble us. We may see other Christians out-shining us in Gifts and Grace, as the Sun out-shines the lesser Planets. Others are laden with Fruit, perhaps we have but here and there an Olive-berry growing, to shew that we are of the right kind, Isa. 17.6.

3. If we look infra nos, below us, here is that may humble us. We see the Mother Earth, out of which we came. The Earth is the most ignoble Element, Iob 30.8. Thou art viler than the Earth. Thou that dost set up thy Scutcheon and Blaze thy Coat of Arms, behold thy Pedigree, thou art but pulvis animatus, walking Ashes, and wilt thou be proud? What is Adam? He is the Son of Dust; and what is Dust? The Son of Nothing.

4. If we look supra nos, above us, here is that may humble. If we look up to

Heaven, there we see God resisting the proud. Superbos sequitur ultor à Tergo Deus—The proud Man is the Mark which God shoots at, and he never misseth the Mark. He threw proud Lucifer out of Heaven; he thrust proud Nebuchadnezzar out of his Throne, and turned him to Grass, Dan. 4.29. O then be like Christ in Humility.

2. Did Christ take our flesh, was he made like to us, let us be made like to him in Zeal, Iohn 2.16. The Zeal of thy House hath eaten me up. He was zealous when his Father was dishonoured. In this let us be like Christ, zealous for God's Truth and Glory, which are the two Orient Pearls of the Crown of Heaven. Zeal is as needful for a Christian, as Salt for the Sacrifice, or Fire on the Altar. Zeal without Prudence, is Rashness, Prudence without Zeal, is Cowardliness. Without Zeal our Duties are not acceptable to God. Zeal is like Rosin to the Bow-strings, without which the Lute makes no Musick.

3. Be like Christ in the Contempt of the World. When Christ took our flesh, he came not in the pride of flesh; he did not descend immediately from Kings and Nobles, but was of mean Parentage. Christ was not ambitious of Titles of Honour. Christ did as much decline the worldly Dignity and Greatness, as others seek it. When they would have made him King, he refused it; he chose rather to ride upon the Fole of an Ass, then to be drawn in a Chariot; and to hang upon a wodden Cross, then to wear a golden Crown. Christ scorn'd the Pomp and Glory of the World: he waved Secular Affairs, Luke 12.13. Who made me a Iudge? His Work was not to arbitrate Matters of Law; he came not into the World to be a Magistrate, but a Redeemer. Christ was like a Star in an higher Orb, he minded nothing but Heaven. Was Christ made like us, let us be made like him, in heavenliness and contempt of the World. Let not us be ambitious of the Honours and Preferments of the World; let us not purchase the World with the loss of a good Conscience. What wise Man would damn himself to grow Rich? or pull down his Soul to build up an Estate? Be like Christ in an holy contempt of the World.

3. Be like Christ in Conversation. Was Christ Incarnate, was he made like us, let us be made like him in Holiness of Life. No Temptation could fasten upon Christ, Iohn 14.30. The Prince of this World cometh, and hath nothing in me. Temptation to Christ was like a Spark of Fire upon a Marble Pillar, which glides off. Christ's Life, saith Chrysostom, was brighter than the Sun-beams. Let us be like him in this, 1 Pet. 1.16. Be ye holy in all manner of conversation. We are not, saith Austin, to be like Christ in working Miracles, but in an holy Life. A Christian should be both a Loadstone and a Diamond: a Loadstone in drawing others to Christ; a Diamond, casting a sparkling lustre of Holiness in his Life. O let us be so just in our Dealings, so true in our Promises, so devout in our Worship, so unblamable in our Lives, that we may be the walking Pictures of Christ. Thus as Christ was made in our likeness, let us labour to be made in his likeness.

Branch 3. If Jesus Christ was so abased for us, he took our flesh, which was a disparagement to him, 'twas mingling Dust with Gold; if he, I say, abased himself so for us, let us be willing to be abased for him. If the World reproach us for Christ's sake, and cast Dust on our Name, let us bear it with patience. The Apostles, Acts 5.41. departed from the Council, rejoycing that they were counted worthy to endure shame for Christ's Name: Gr. [gap], that they were graced to be disgraced for Christ. That is a good saying of St. Austin, Quid suis detrahit famae meae addet mercedi meae; they who take away from a Saints Name, shall add to his Reward, and while they make his Credit weigh lighter, they make his Crown weigh heavier. O! was Christ content to be humbled and abased for us, to take our flesh, and to take it when it was in disgrace, let us not think much to be abased for Christ. Say as David, 2 Sam. 6.22. If this be to be vile, I will yet be more vile. If to serve my Lord Christ, if to keep my Conscience pure, if this be to be vile, I will yet be more vile.

Use 3. of Comfort. Jesus Christ having taken our flesh, hath enobled our Nature; Naturam nostram nobilitavit, our Nature now is invested with greater Royalties and Priviledges then in time of Innocency. Before, in Innocency, we were made in the Image of God, but now Christ having assumed our Nature, we are made one with God; our Nature is enobled above the Angelical Nature. Christ taking our flesh, hath made us nearer to himself than the Angels. The Angels are his Friends, Believers are flesh of his flesh; his Members, Eph. 5.30. and cap. 1.23. And the same Glory which is put upon Christ's Humane Nature, shall be put upon Believers.

CHRIST's EXALTATION.

Phil. 2.9.

Wherefore GOD also hath highly exalted him, and given him a Name above every name, &c.

BEfore we have spoken of Christ's Humiliation, now of his Exaltation: Before you saw the Sun of Righteousness in the Eclipse, now you shall see it coming out of the Eclipse, and shining in its full Splendour and Glory; Wherefore God hath highly exalted him; [gap], Super-exaltavit, Ambr. Above all Exaltation.

Quest. XVIII. Wherein consists Christ's Exaltation?

Resp. In his rising from the Dead, his ascending into Heaven, and sitting at the right Hand of God the Father, &c.

Quest. In what sence God hath exalted Christ?

Resp. Not in respect of Christ's Godhead, for that cannot be exalted higher then it is; as in Christ's Humiliation, the Godhead was not lower, so in his Exaltation the Godhead is not higher: But Christ is exalted as a Mediator, his Humane Nature is exalted.

Quest. How many ways is Christ exalted?

Resp. Five ways: God hath exalted Christ, 1. In his Titles. 2. In his Office. 3. In his Ascension. 4. In his Session at God's right Hand. 5. In constituting him Judge of the World.

First Title, 1. God hath exalted Christ in his Titles: 1. He is exalted to be a Lord, Act. 19.17. The name of the Lord Iesus was magnified. He is a Lord in respect of his Soveraignty; he is Lord over Angels and Men, Matth. 28.18. All power is given to him. Christ hath three Keys in his Hand, the Key of the Grave, to open the Graves of Men at the Resurrection; the Key of Heaven, to open the Kingdom of Heaven to whom he will; the Key of Hell, Rev. 1.18. to lock up the Damned in that fiery Prison.

To this LORD all Knees must bow, Phil. 2.10. That at the name of Iesus every knee should bow. Name is put here for Person; To that holy thing JESUS, to the Scepter of that Divine Person every knee shall bow. Bowing is put for Subjection; all must be subdued to him as Sons or Captives, submit to him as to their Lord or Judge: Kiss the Son, Psal. 2.12. With a Kiss of Love and Loyalty. We must not only cast ourselves into Christ's Arms to be saved by him, but we must cast ourselves at his Feet to serve him.

Second Title, Christ is exalted to be a Prince, Dan. 12.1. There shall stand up Michael the great prince. Some think it was a created Angel, but it was Angelus Foederis, Christ the Angel of the Covenant. He is a great Prince, Rev. 1.5. The prince of the kings of the earth. They hold their Crowns by immediate Tenure from him. His Throne is above the Stars; he hath Angels and Archangels for his Attendance. Thus he is exalted in his Titles of Honour.

2. God hath exalted Christ in his Office: He hath honoured him to be Salvator Mundi, The Saviour of the World, Act. 5.31. Him hath God exalted with his right hand to be a prince and a saviour. It was a great Honour to Moses to be a Temporal Saviour; but what is it to be the Saviour of Souls? Christ is call'd the Horn of Salvation, Luke 1.69. He saves from sin, Matth. 1.21. From Wrath, 1 Thess. 1.10. To save is a Flower belongs only to his Crown, Acts 4.12. [gap], Neither is there salvation in any other. What an Honour is this to Christ! How doth this make Heaven ring of the Saints Praises? they sing Halelujahs to Christ their Saviour, Rev. 5.9. They sung a new song, saying, Thou art worthy to take the book, and to open the seals; for thou wast slain, and hast redeemed us to God by thy bloud.

3. God hath exalted Christ in his Ascention: If he be ascended, then he is exalted. Austin saith, Some were of Opinion, that Christ's Body ascended into the Orb and Circle of the Sun. So the Hermians. But the Scripture is plain he ascended into Heaven, Luke 24.51. And Eph. 4.10. Far above all heavens: Ergo, above the Firmament. He is ascended into the highest part of the Empyraean Heaven, which Paul calls the third Heaven. Concerning Christ's Ascension, two things,

1. The manner of Christ's Ascension: 1. Christ being to ascend blessed his Disciples, Luke 24.50. He lift up his hands and blessed them; and while he blessed them, he was parted from them, and carried up into heaven. Christ did not leave his Disciples Houses and Lands, but he left them his Blessing.

2. Christ ascended as a Conqueror, in a way of Triumph, Psal. 68.18. Thou hast led captivity captive, &c. He triumph'd over Sin, Hell, and Death; and Christ's Triumph is a Believer's Triumph: Christ hath conquered Sin and Hell for every Believer.

3. The Fruit of Christ's Ascension: Christ's Ascension to Heaven causeth the Descention of the Holy Spirit into our Hearts, Eph. 4.8. When he ascended up on high he gave gifts to men. Christ having ascended up in the Clouds as his Triumphant Chariot, gives the Gift of his Spirit to us: As a King at his Coronation bestows Gifts liberally to his Favourites.

4. God hath exalted Christ in his Session at God's right hand, Mark 16.19. After the Lord had spoken to them, he was received up into heaven, and sat on the right hand of God. Eph. 1.20. He raised him from the dead, and set him at his own right hand, far above all principality, and power, and every name that is named.

Quest. What is meant by Christ's sitting at God's right hand?

Resp. To speak properly, God hath no right Hand or left, for being a Spirit, he is void of all bodily parts; but it is a borrowed Speech, a Metaphor taken from the manner of Kings, who were wont to advance their Favourites next to their own Persons, and set them at their right Hand: Solomon caused a Seat to be set for the Queen his Mother, and placed her at his right hand, 2 Kin. 2.19. So for Christ to sit at the right Hand of God, is to be in the next place to God the Father in Dignity and Honour. The Humane Nature of Christ being personally united to the Divine, is now set down in a Royal Throne in Heaven, and adored even of Angels.

By Vertue of the Personal Union of Christ's Humane Nature with the Divine, there is a Communication of all that Glory from the Deity to Christ as his Humane Nature is capable of. Not that the Manhood of Christ is advanced to an Equality with the Godhead, but the Divine Nature being joyned with the Humane, the Humane Nature is wonderfully Glorified, though not Deified. Christ as Mediator is filled with all Majesty and Honour, beyond the Comprehension of the highest Order of Angels: Descendit Christus quo inferius non decuit, ideo ascendit quo altius non potuit; Christ in his Humiliation descended so low, that it was not fit to go lower, and in his Exaltation he ascended so high, that it is not possible to go higher. In his Resurrection he was exalted above the Grave, in his Ascension he was exalted above the Aery and Starry Heaven, in his sitting at God's right Hand: he is exalted above the highest Heavens far, Eph. 4.10. Far above all heavens.

5. God hath exalted Christ in constituting him Judge of the whole World, Ioh. 5.22. The Father hath committed all judgment to the Son. At that day of Judgment shall Christ be exalted super-eminently, He shall come in the glory of his Father, Mark 8.38. He shall wear the same embroydered Robes of Majesty, as the Father; And he shall come with all his holy Angels, Matth. 25.31. He who was led to the Bar with a Band of Souldiers, shall be attended to the Bench with a Guard of Angels: Christ shall judge his Judges, he shall judge Pilate that condemned him: Kings must leave their Throne and come to his Bar. And this is the highest Court of Judicature, from whence is no Appeal.

1. Use of Information. Branch 1. See Christ's different State on Earth, and now in Heaven; O how is the Scene alter'd! When he was on Earth he lay in the Manger, now he sits in the Throne; then he was hated and scorn'd of Men, now he is adored of Angels; then his Name was reproached, now God hath given him a Name above every name, Phil. 2.9. Then he came in the Form of a Servant, and as a Servant stood with his Bason and Towel, and washed his Disciples Feet, Ioh. 13.4, 5. now he is clad in his Prince's Robes, and the Kings of the Earth cast their Crowns before him; on Earth he was a Man of Sorrow, now he is anointed with the Oyl of Gladness; on Earth was his Crucifixion, now his Coronation; then his Father frowned upon him in Desertion, now he hath set him at his right Hand; before he seemed to have no Form or Beauty in him, Isa. 53.2. now he is the Brightness of his Father's Glory, Heb. 1.3. O what a change is here, Him hath GOD highly exalted!

Branch 2. Was Christ first Humble and then Exalted, hence learn the way to true Honour is Humility, Luke 14.11. He that humbleth himself shall be exalted. The World looks upon Humility as that which will make one contemptible, but it is the ready

way to Honour: The way to rise is to fall, the way to ascend is to descend. Humility exalts us in the Esteem of Men, and it exalts us to an higher Throne in Heaven, Matth. 18.4. Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven. Viz. He shall have a greater degree of Glory in Heaven.

Branch 3. Christ first suffered and then was exalted: see hence that Sufferings must go before Glory. Many desire to be glorified with Christ, but they are not content to suffer for Christ, 2 Tim. 2.12. If we suffer with him, we shall reign with him. The Wicked first reign and then suffer, the Godly first suffer and then reign. There's no way to Constantinople but through the Straits, no way to Heaven but through Sufferings: No way to the Crown but by the way of the Cross. Hierusalem above is a pleasant City, Streets of Gold, Gates of Pearl, but we must travel through a dirty Road to this City, through many Reproaches and Sufferings, Acts 14.22. We must enter into Glory as Christ did; first he suffered Shame and Death, and now is exalted to sit at God's right Hand.

2. Use of Comfort: Branch 1. Christ being so highly exalted, hath Ennobled our Nature, he hath crowned it with Glory, and lifted it up above Angels and Archangels: Though Christ as he was Man, was made a little lower than the Angels, Heb. 2.9. yet as the Humane Nature is united to the Divine, and is at God's right Hand, so the Humane Nature is above the Angels. And if God hath so Dignified our Humane Nature, what a shame is it that we should debase it. God hath exalted the Humane Nature above the Angels, and the Drunkard abaseth the Humane Nature below the Beasts.

Branch 2. Christ being exalted at God's right hand, the Key of Government is laid upon his shoulders; he governs all the Affairs of the World for his own Glory. Do you think when Christ is so highly advanced, and hath all Power in Heaven and Earth in his hand, he will not take care of his Elect? and turn the most astonishing Providences to the good of his Church? In a Clock the Wheels move cross one to another, but all make the Clock strike: so Christ being at his Father's right hand, he will make the most cross Providences tend to the Salvation of his Church.

Branch 3. Christ being at God's right hand, we may be assured he hath now finished the Work of Man's Redemption, Heb. 10.12. This man after he had offered one sacrifice for sins for ever, sate down on the right hand of God. If Christ had not fully expiated Sin, and satisfied God's Law, he had not sate down at God's right hand, but had still lain in the Grave; but now he is exalted to Glory. This is an evident Token he hath done and suffered all that was required of him for the working out our Redemption.

Branch 4. Though Jesus Christ is so highly exalted in Glory, yet he is not forgetful of us on Earth: some when they are raised to Places of Honour, forget their Friends; when the Chief Butler was restored to his Place at Court, then he forgot poor Ioseph in Prison: But it is not so with Christ; though he be exalted to such Glory in Heaven, yet he is not unmindful of his Saints on Earth. Our High-Priest hath all the Names and Wants of his People written upon his Breast-plate: Art thou tempted? though Christ be in Glory he knows how to pity and succour thee, Heb. 4.15. We have not a high-priest that cannot be touched with the feeling of our infirmity. Dost thou mourn for sin? Christ though in a glorified State, he hears thy Sighs, bottles thy Tears.

Branch 5. Christ being exalted at God's right hand, this is for the Comfort of Believers, that they shall one day be exalted to that Place of Glory where he is: Christ's Exaltation is our Exaltation. Christ hath prayed for this, Joh. 17.24. Father, I will that all those whom thou hast given me, be with me where I am. And he is said to go before to prepare a place for Believers, Ioh. 14.2. Christ is called the Head, and the Church is called his Body, Eph. 1.22, 23. The Head being exalted to Honor, the Body Mystical shall be exalted too; as sure as Christ is exalted far above all Heavens, so sure will he instate Believers in all that Glory which his Humane Nature is adorn'd with, Ioh. 17.22. As here he puts his Grace upon the Saints, so shortly he will put his Glory upon them. This is Comfort to the poorest Christian, perhaps thou hast scarce an House to put thy head in, yet thou maist look up to Heaven and say, There is my House, there is my Country; and I have already taken Possession of Heaven in my Head Christ; he sits there, and it will not be long before I shall sit there with him; he is upon the Throne of Glory, and I have his word for it, I shall sit upon the Throne with him, Rev. 3.21.

3. Use of Exhortation: Hath God highly exalted Christ, let us labour to exalt him. Let us exalt, 1. His Person. 2. His Truths.

1. Let us exalt Christ in our Hearts; Believe, O Adore and Love him. We cannot lift Christ up higher in Heaven, but we may in our Hearts. 2. Let us exalt him in our Lips: Let us praise him; our Bodies are the Temples of the Holy Ghost, our Tongues must be the Organs in these Temples; by praising and commending Christ, we exalt him in the Esteem of others. 3. Let us exalt him in our Lives: By living holy Lives, Vera religio haec, sine macula vivere lactant. It is not all the Doxologies and Prayers in the World, do so exalt Christ as an holy Life: this makes Christ renowned, and lifts him up indeed when his Followers walk worthy of Christ.

2. Let us exalt Christ's Truths: Bucholcerus in his Chronology, reports of the Nobles of Polonia, That ever when the Gospel is read they lay their Hands upon their Swords, by that intimating they are ready to maintain the Gospel with the hazard of their Lives. Let us exalt Christ's Truths; maintain the Truths of Christ against Errour; maintain the Doctrine of Free-grace against Merit; the Deity of Christ against Socinianism.

Truth is the most Orient Pearl of CHRIST's Crown, Contend for the truth, as one would for a Sum of Money, that it should not be wrested out of his hand: This Christ takes to be an Exalting of him, when we exalt his Truths, wherein his Glory is so much concerned.