BOOK 4. THE INCARNATION.
CHAPTER 2.
4.2.5. Of Believing in Jesus in that Respect.
Of Believing in Jesus in that Respect.
Let us believe in Jesus carrying on the great work of our salvation, at his first coming or incarnation. I know many staggerings are oft in Christians, "What, is it likely that Christ should be incarnate for me? That such a God, should do such a thing for such a sinful, woeful, abominable wretch as I am?" Ah! my soul, put thy propriety in Christ's incarnation out of dispute, that thou mayest be able to say, "As God was manifest in the flesh, and I may not doubt it; so God is manifest in me, and I dare not deny it."
But, to help the soul in this choice duty, I shall first propose 1. The hinderances of faith. 2. The helps of faith in this respect. 3. The manner how to act our faith. 4. The encouragements to bring on the soul to believe its part in this blessed incarnation of Jesus Christ.
1. For the first, there are but three things that can hinder faith; As; --
(a). The exceeding unworthiness of the soul; and to this purpose are those complaints, "What! Christ incarnate for me! for such a dead dog as I am! What king would dethrone himself, and become a toad to save toads? And am not I at a greater distance from God, than a toad is from me? Hath not sin made my soul more ugly in God's eye, than any loathsome toad can be in my eye? O! I am less than the least of all God's mercies, I am fitter for hell and devils, than for union and communion with God and Christ, I dare not, I cannot believe.
(b). The infinite exactness of divine justice which must be satisfied a soul deeply and seriously considering of this, startles thereat, and cries, O what will become of my soul? One of the least sins that I stand guilty of deserves death, and eternal death, the wages of sin is death, and I cannot satisfy, though I have trespassed to many millions of talents, I have not one mite of mine own to pay; O then how should 1 believe? What thoughts can I entertain of God's mercy and love to me-ward; God's law condemns me, my own conscience accuseth me, and justice will have its due.
(c). The want of a Mediator, or some suitable person, which may stand between the sinner and God. If on my part there be unworthiness, and on God's part exact, and strict, and severe justice; and withal I see no mediator, which I may go unto, and first close withal before I deal with the infinite glory of God himself, how should I but despair, and cry out? "O wretched man that I am! O that I had never been; or if I must needs have a being. Oh that I had been a toad, or serpent, or any venomous creature, rather than a man; for when they die, they perish, and there is an end of them but the end of a reprobate sinner, is torments without end: O woe and alas! I cannot believe, there is no room for faith in this case!" These are the hinderances.
2. The helps of faith in this sad condition are these:
(a). A consideration that God is pleased to pass by, and to overlook the unworthiness of his poor creatures : this we see plain in the very act of his incarnation; himself disdains not to be as his poor creatures, to wear their own flesh, to take upon him human nature, and in all things to become like unto man, sin only excepted.
(b). A consideration that God satisfies justice, by setting up Christ, who is justice itself; now was it that "mercy and truth met together, and righteousness and peace kissed each other;" now was it that free grace and merit, that fulness and nothingness were made one, now was it that all things became nothing, and nothing all things: our nature which lay in rags, was enriched with the unsearchable treasures of glory; now was it that God was made flesh; and so that flesh which was so weak, as not able to save its own life, was now enabled to save millions of souls, and to bring forth the greatest designs of God; now was it that truth ran to mercy, and embraced her, and righteousness to peace, and kissed her, in Christ they meet, yea, in him was the infinite exactness of God's justice satisfied.
(c). A consideration that God hath set up Christ as a mediator. That he was incarnate in order to reconciliation, and salvation of souls, but for the accomplishment of this design Christ had never been incarnate; the very end of his uniting flesh unto him, was in order to the reconciliation of us poor souls! alas we had sinned, and by sin deserved everlasting damnation, but to save us, and to satisfy himself, God takes our nature, and joins it to his Son, and calls that Christ a Saviour: this is the gospel notion of Christ: for what is Christ, but God "himself in our nature, transacting our peace?" In this Christ is that fulness, and righteousness, and love, and bowels to receive the first acts of our faith; and to have immediate union and communion with us; indeed we pitch not our faith first or immediately on God himself; yet at last we come to him, and our faith lives in God (as one saith sweetly) before it is aware, through the sweet intervention of that person which is God himself, only called by another name, "The Lord Jesus Christ," and these are the helps of faith, in reference to our unworthiness, God's justice, and the want of a Mediator betwixt God and us.
3. The manner how to act our faith on Christ incarnate is this:
(a). Faith must directly go to Christ: we indeed find in the Bible some particular promises of this and that grace; and in proper speaking the way to live by faith; it is to live upon the promises in the want of the thing, or to apprehend the thing itself contained in the promise: but the promises are not given to the elect immediately without Christ. No, no, first Christ and then all other things; "incline your ears," and come unto me.
(b). Come unto Christ, and then "I will make an everlasting covenant; (which contains all the promises) even the sure mercies of David," Isa. lv. 3. As in marriage, the woman first consents to have the man, and then all the benefits that necessarily follow: so the soul by faith, first pitcheth upon Christ himself, and then on the privileges that flow from Christ. Say, soul, dost thou want any temporal blessing? Suppose it be the payment of debts, thy daily bread, health, etc. Why, look now through the scripture for promises of these things, and let thy faith act thus, "If God hath given me Christ, the greatest blessing, then certainly he will give me all these things, so far as they may be for my good." In the twenty-third Psalm we find a bundle of promises, but he begins thus, "The Lord is my shepherd," saith David, Psal. xxiii. 1, And what then? "Therefore I shall not want;" the believing patriarchs through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions," Heb. xi. 33. Did wonders in the world; but what did they chiefly look to in this their faith? Surely to the promise to come, and to that better thing, Christ himself, verse 39, 40. And therefore the apostle concludes, "Having such a cloud of witnesses," that thus lived and died by faith, "Let us look unto Jesus the author and finisher of our faith," Heb. xii. 2.
(c). Faith must directly go to Christ as God in our flesh: some think it a carnal apprehension of Jesus Christ, to know him as in flesh; I confess to know him only so, and absolutely so: to consider Jesus no other way, but as having flesh, and going up and down in weakness; it is no better than a carnal apprehension; but to consider Christ as God in flesh, and to consider that flesh is acted by God, and filled with God, it is not a carnal, but a true and spiritual apprehension of Jesus Christ, and hither is faith to be directed immediately, and in the first place; suppose a case of danger by some enemies, and I find a promise of protection from my enemies, I look on that; but in the first place, thus I argue, if the Lord hath given me Christ (God in the flesh) to save me from hell then much more will he save me from these fleshly enemies. Thus Judah had a promise, that Syria should not prevail against Judah. They doubted of this; but how doth the Lord seek to assure them? Why, thus, "A virgin shall conceive and bear a son, and his name shall be Emmanuel," Isa. vii. 14. This seems a strange reason to flesh and blood: I knew one turn infidel, and deny Jesus Christ upon this very argument; ah, (thought he) "What a grand imposture is this, that Christ's conception, and Christ's birth many years after should be a present sign of the ruin of Resin king of Aram, and of the preservation of Ahaz king of Judah?" Alas, poor soul, he was not acquainted with this art of living by faith; he might have seen the very same reason elsewhere, "The yoke of their burden, and the staff of their shoulder, and the rod of their oppressor should be broken, -- For unto us a child is born, and unto us a son is given," Isa. ix. 4, 6. If their faith had not first respected Christ incarnate, they could never have expected any temporal deliverance by that promise of deliverance first laid down; but in this way they might, and so may we. You will say, What is this to us? They looked for Christ to come in the flesh, but now he is come, and that time and design is gone and past many a year since, I answer, no; the time is gone, but the design is not; Christ remains God in the flesh to this very day; he came not as once to manifest himself in the flesh, to satisfy God's justice in the flesh for sin, and so to lay it down again; that flesh remains, and shall remain; nor is it without use; for all the spirit and life which the saints now have, or which the saints shall have unto the end of the world, it is to be conveyed through that flesh; yea, the Spirit itself dwells in it, and is conveyed through it; and therefore if they had so much gospel-spirit in the time of the Old Testament (which indeed was rare) how much more should we go to Christ, as God in the flesh, and look upon it as a standing ordinance, and believe perfectly on it?
(d). Faith must go and lie at the feet of Christ; faith must fix and fasten itself on this God in our flesh : some go to Christ, and look on Jesus with loose and transient glances, they bring in but flashy, secondary, ordinary actings of faith, they have but coarse and common apprehensions of Jesus Christ. Oh! but we should come to Christ with solemn serious spirits; we should look on Jesus piercingly, till we see him as God is in him, and as such a person thus and thus qualified from heaven; we should labour to apprehend what is the riches of this glorious mystery of Christ's incarnation; we should dive into the depths of his glorious actings; we should study this mystery above all other studies. Nothing is so pleasant, and nothing is more deep: than one person should be God and man, that God should be man in our nature, and yet not assume the person of a man; that blessedness should be made a curse, that heaven should be let down into hell, that the God of the world would shut himself up as it were in a body; that the invisible God should be made visible to sense; that all things should become nothing, and make itself of no reputation; that God should make our nature, which had sinned against him, to be the great ordinance of reconciling us unto himself; that God should take our flesh, and dwell in it with all the fulness, and make that flesh more glorious than the angels, and advance that flesh into the oneness with himself, and through that flesh open all his counsels, and rich discoveries of love and free grace unto the sons of men; that this man-God, God-man should be our Saviour, Redeemer, Reconciler, Father, Friend; Oh what mysteries are these! No wonder if when Christ was born, the apostle cries, "We saw his glory, as of the only begotten Son of God" John i. 11. Noting out, that at first sight of him, so much glory sparkled from him as could appear from none but a God walking up and down the world. O my soul, let not such a treasury be unlooked into; set faith on work with a redoubled strength; surely we live not like men under this great design, if our eye of faith be not firmly and steadfastly set on this. O that we were but insighted into these glories! that we were but acquainted with these lively discoveries! how blessedly might we "live by the faith of the Son of God, who loved us, and gave himself for us?" Gal. ii. 20.
(e). Faith must look principally to the end and meaning of Christ, as God coming in the flesh. Now what was the design and meaning of Christ in this? The apostle answers," Rom. viii. 3. "God sent his Son in the likeness of sinful flesh, to condemn sin in the flesh," i.e. God the Father sent into the world his eternal and only begotten Son, whom in his eternal council, he had designed to the office of a Mediator, to take away or abolish, in the first place, original sin. Mark these two words, "he condemned sin in the flesh," the first word condemned, is by a metonomy put for that which follows condemnation, namely for the abolishing of sin; as condemned persons used to be cut off, and to be taken out of the world, that they may be no more; so Christ hath condemned or abolished this sin. For the second word, in the flesh, is meant that human nature which Christ assumed; he abolished sin altogether in his own nature: and that flesh of his, being perfectly holy, and the holiness of it being imputed unto us, it takes away our guilt in respect of the impureness of our nature also. Some may object. If this were so, then were we without original sin? I answer, the flesh, or the nature which Christ took upon him, was altogether without sin, and by imputation of it, we are in proportion freed from sin; Christ had not the least spot of original sin: and if we are Christ's, then is this sin in some measure abolished, and taken out of our hearts. But howsoever the filth of this sin may remain in part, yet the guilt is removed: in this respect the purity of Christ's human nature is no less reckoned to us for the curing of our defiled nature, than the sufferings of Christ are reckoned to us, for the remission of our actual sins. O my soul, look to this end of Christ, as God in the flesh; if thou consider him as made flesh and blood, and laid in a manger, think withal, that his meaning was to condemn sin in our flesh; there flows from the holiness of Christ's nature, such a power, as countermands the power of our original sin and acquits and discharges from the condemnation of the same sin, not only the death and life, but also the conception and birth of Christ hath its influence into our justification. Oh! the sweet that a lively faith may draw from this head!
4. The encouragements to bring on souls to believe on Christ incarnate we may draw,
(a). From the excellency of this object. This very incarnation of Christ is the foundation of all other actings of God for us; it is the very hinge, or pole on which all turn; it is the cabinet wherein all the designs of God do lie; election, redemption, justification, adoption, glorification, are all wrapt up in it; it is the highest pitch of the declaration of God's wisdom, goodness, power, and glory; Oh what a sweet object of faith is this! I know there are some other things in Christ which are most proper for some acts of faith, as Christ dying is most proper for the pardon of actual sin, and Christ rising from the dead is most proper for the evidencing of our justification; but the strongest, purest acts of faith are those which take in Christ as such a person, laid out in all his glory. Christ's incarnation is more general than Christ's passion, or Christ's resurrection, and (as some would have it) includes all; Christ's incarnation holds forth in some sort Christ in his fulness, and so it is the full and complete subject of our faith; or if it be only more comprehensive; why, then it requires more comprehensive acts of faith, and by consequence we have more enjoyments of Christ this way than any other way; come, poor soul, I feel, I feel thy eyes are running to and fro in the world, to find comfort and happiness on earth, O come! cast thy eyes back, and see heaven and earth in one object! Look fixedly on Christ incarnate, there is more in this than all the variety of this world, or of that world to come. Here is an object of faith, and love, and joy, and delight; here is a compendium of all glories; here is one for an heart to be taken with to all eternity. O lay thy mouth to this fountain, "Suck and be satisfied with the breasts of his consolation, milk out and be delighted with the brightness of his glory," Isa. lxvi. 11.
(b). From the suitableness of this object. Christ incarnate is most suitable for our faith to act upon. We are indeed to believe on God, but God essentially is the utmost object of faith; we cannot come to God but in and through Christ, alas, God is offended, and therefore we cannot find ground immediately to go to God; hence you heard that "faith must directly go to Christ, as God in our flesh." O the infinite condescensions of God in Christ! God lakes up our nature, and joins it to himself as one person, and lays out that before our faith; so that here is God, and God suited to the particular state and condition of the sinner. Oh, now with what boldness may our souls draw nigh to God? Why art thou strange, poor soul? Why standest thou afar off, as if it were death to draw nigh? Of whom art thou afraid? Is God come down amongst men, and canst then not see him, lest thou die and perish? Oh, look once more, and be not discouraged. See, God is not come down in fire, God is not descended in the armour of Justice and everlasting burning. No, no, he is clothed with the garments of flesh, he sweetly desires to converse with thee after thine own form; he is come down to beseech thee, to see with thine own eyes thy eternal happiness, q.d. "Come, poor soul, come, put in thy hands, and feel my heart how it beats in love towards thee." O the wonder of heaven! It is the cry of some poor souls, "Oh that I might see God!" Lo, here God is come down in the likeness of man, he walks in our own shape amongst us; it is the cry of others, "Oh that I might have my heart united to God!" Why, he is come down on this very purpose, and hath united our nature unto himself. Surely God hath left all the world without excuse: Oh, that ever there should be an heart of unbelief, after these sensible demonstrations of divine glory and love. Why, soul, wilt thou not stand off! Tell me, what wouldest thou have God do more? Can he manifest himself in a more taking, alluring, suitable way to thy condition? Is there anything below flesh wherein the great God can humble himself for thy good? Come, think of another and better way, or else forever believe. Methinks, it is sad to see believers shy in their approaches to God, or doubtful of their acceptance with God, when God himself stoops first, and is so in love with our acquaintance, that he will be of the same nature that we are. O let not such a rock of strength be slighted, but every day entertain sweet and precious thoughts of Christ being incarnate: inure thy heart to a way of believing on this Jesus, as he carries on the great work of our salvation at his first coming or incarnation.
(c). From the gospel-tenders and offers of this blessed object to our souls. As Christ is come in our nature to satisfy; so he comes in the gospel freely and fully to offer thee terms of love: therein are set out the most rich and alluring expressions that possibly can be; therein is set out that this incarnation of Christ, was God's own acting, out of his own love, and grace, and glory; therein is set out the birth, and life, and death of Christ, and this he could not do but he must ba incarnate: God takes our flesh, and useth that as an organ or instrument whereby to act; he was flesh to suffer, as he was Spirit to satisfy for our sins. Methinks I might challenge unbelief, and bid it come forth, let it appear, if it dare before this consideration: what is not God incarnate enough to satisfy thy conscience? Come nigh, poor soul, hear the voice of Christ inviting, "Come unto me all ye that are weary, and heavy laden with sin," Matth. xi 28. And O let these rich and glorious openings of the heart of Christ overcome thy heart. Suppose the cause thus. What if God should have done no more than this? Had he only looked down from heaven, and hearing sinners cry out, "O woe, woe, unto us forever! we have broke God's law, incurred the penalty, damned our own souls: O who shall deliver us? Who will save us from the wrath to come? Who will keep us out of hell, our deserved dungeon, where the fury of the great Judge burns in a fiery brimstone, and his revenge boils in a fiery torrent, limitless and unquenchable?" In this, if God hearing sinners thus crying out, had he, I say, only looked down and told them in a sweet language, "Poor souls. I will pardon your sins by mine own prerogative? I made the law, and I will dispense with it; fear not, I have the keys of life and death, and upon my word you shall not perish." What soul would not have been raised up even from the bottom of hell at this very voice? I know a poor soul would have scrupled at this and have said. What then shall become of infinite Justice? Shall that be dishonoured to save my soul? This would have been scruple indeed, especially considering that great controversy, as we have heard of mercy and truth, and righteousness and peace: but to remove all controversies, God hath not only spoken from heaven by himself, but he himself is come down from heaven to earth to speak unto us: O see this miracle of mercy? God is come down in flesh, he is come as a price; he himself will pay himself, according to all the demands of his justice and righteousness before our eyes; and all this done, now he offers and tenders himself unto thy soul. Oh! my soul, why shouldest thou fear to cast thyself upon thy God: I know thy objection of vileness; notwithstanding all thy vileness, God himself offers himself to lead thee by the hand: and to remove all doubts, God himself hath put a price sufficient in the hands of Justice to stop her mouth; or if yet thou fearest to come to God, why come then to thy own flesh; go to Christ as having thy own nature, it is he that calls thee; how? Go to flesh, go to thy own nature; what can be said more to draw on thy trembling heart? If God himself, and God so fitted and qualified, (as I may say) will not allure; must not men die and perish in unbelief? What, O my soul, give me leave to chide thee) is God come down so low to thee, and dost thou now stand questioning, whether thou shouldst go or come to him? What is this but to say, All that God is, or does, or says, is too little to persuade me into faith? I cannot tell, but one would think, that unbelief should be strangled, quite slain upon this consideration; all this, O my soul, thou hearest in the gospel; there is Christ incarnate set forth to the life; there is Christ suing thy loves, and offering himself as thy beloved in thy own nature: there it is written, That God is come down in the flesh, with an olive branch of eternal peace in his hand, and bids you all be witness, he is not come to destroy but to save. Oh that this encouragement might be of force to improve Christ's glorious designs, to the supplying of all thy wants, and to the making up of all thy losses! Believe, Oh believe thy part in Christ incarnate.