Imatges de pÓgina

and Abasement, to which the only-begorten Son of God condescended. It is nowtime that we move forward, to corifider

Secondly, the End for which he was fent into the World, and submitted to that Humiliation and Abasement, God sent his only-begotten Son into the World, that we might live through him ; This was the principal End of his coming; and in order to this, He was sent to be the Propitiation for our Sins. For we were all concluded under Sin; and because the Wages, of Sin is Death, and the Majesty affronted by Sin infinite ; we were under an Obligation co suffer eternal Death, from which we could not be delivered, una less our Sins were first forgiven ; And before this could be done, God's Justice required Satisfaction to ber ade. But now thar Person alone couldinake Satisfaction, who was himself free from all Sin; and in whom the Man-hood and God-head were joined together.

The Person who could satisfie infinite Justice, must himself be free from all Sin, because 'twas impossible for a Sinner to latisfie for himself: All that a Sinner could do, would be finite and imperfect; but the Satisfaction demanded, was perfect


and infinire: And if he could not satisfie for himfclf, much less could he for all Mankind. Such an bigh Priest therefore became us, wbo was Holy, harmless, undefiled, feperate from Sinners, and made higher than the teavens; who had no sins of bis own to offer up Sacrifice for.

Again, he must partake of thoHuman Nature, that fo Puniment might be undergone for Sin, in that Nature which lin'd: Foras much as we Sinners were partakers of Flesh and Blood, it behoved bim also to take part of the fame; that therein be might be made like uzito us, and be a merciful and faithful High Priest, in things pertaining to God, to make Reconciliation for the Sins of the People:

And lastly, it was necessary that he fhould partake et the Divine Nature too, thac from tberice che Obedience which he perform’d, and those Sufferings which he underwent, in his Human Narure, mighe receive so inuch Virtue and Merir, as to make full Satisfaction for the Sins of. the whole World. No Perlon could be a Propitiation for our Siis; but he thao could make a Satisfaction of infnire Value for chem.' For bur Sins being committed againk God, who is a Beir ofino


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finite Excellency, mult therefore be infinite in Guile and Hainousness: And how can we imagine, chat infinite Justice fhould be appeas'd, and render'd favourable, unless it receiv'd a Satisfaction an{werable to the Injury it sustain’d by Sin: The Guilt and Hainousness of our Sins being ilminite, the Satisfaction for them, must be likewise infinire in Worch and Value. But who could make a Sarisfaction of infinite Worth and Value, except a Person of the same Worth and Value? Or what Blood could be precious enough to Redeem us from Wrath, or to Arone for our Offences, except the Blood of God himself, whom by our Sins we had offend. ed?

From what has been said, we may casily give an Account, why the only begotten San of God was sebe into the World, and Lubmirced to lo innch Humiliation and Abasemene. 'Twas that he might become Juch an High Priest, as our Condition required, holy, harmlefs

, unde filled, separate from Sinners, made bigber than the Heavens. 'Twas that he might say the Enmity which was between God and Man, and render us once more the Objects of his Favour, 'Twas that our actual Sins, which were red as the Blood hc Dhed, when he was Crucified; might become White, as the Light he shone in when he was Transfigur'd: And that the Foyfon deriy'd from earing of the forbidden Tree in Eden, might be expell’d by the Virtue of that Fruic, which hung upon the accursed Tree in Calvary. In a Word; 'Twas that we might be Redecmed from the Curse of the Law, from eternal Death and Destruction; and be made capable to enjoy, and


puc in a Way to obrain all the Blessings included in Life Everlasting.

Thirdly therefore; let us behold the exceedingly great Love of God to Man kind, evidenc'd by this Action: In This was manifejted the Love of God towards us ; HEREIN is Love. This doubling the Allerçion, makes it remarkably Emphatical, and plainly implies, that this was the greatest Instance of Divine Love, chat was ever given.

Numerous and great are the Evils to which we are continually expos’d, and the Love of God eminently seen in protecting us from them; but his Love apă peareth far more illustrious in working out our Redemption, because hereby we are deliver'd, from the greatelt of all Evils, from the Bondage of Sin, and eternal Dainnation.

35" It was a noble Proof of Divine Loreto forni»uis Olie of Nothing, and place us in a State of Felicity'

, but to redeein us after we had received a happy Existence from him, and made ourselves unworthy of lo much Kindness, is a Proof of Divine Lovć morenoble than-that. For though before We had a Being, there could be nothing done that might deserve God's Loose, yet there also could be nothing done which might deserve his Hatred or Angers Whereas our Redemption supposes that we had incurr'd his heavy Displeasure, and provok'd his Anger to wax hat againft us, for tranfgrefling the Command he had given us to observe: And certainly tores ftore us to a State of Bliss after we had loft it, by provoking and affronring him, argues a much greater Degree of Love; than to place us in such a Srate, before we had provoked or affronted him at alk Gne of chefe Acts of Love was exercised before we had deferved God's Favour; but the other after we had ungratefully abused 12: One of theni was down when We only wanted fomewhat co be reckon'd his Friends, the other after we had actually made ourselves his Enemies. And.cherefore Se Paul, in Rom. v: 8. takes especial Notice of this; That God commendeth his

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