1. As 5-our propliet, consider how necessary it was that God dwell- ing in man's nature should set afoot the gospel. Partly because when- ever you come seriously to consider this matter, this thought will arise in you, that this blessed gospel could not be without repealing the law of Moses, given with such solemnity by God himself, and it was not fit it should be abrogated by any but him who was far above Moses, to wit, by the Son of God himself, not any fellow- servant equal to Moses. The apostle telleth us that Moses was faithful in God's house as a servant, but Christ as a Son over his own house, Heb. iii. 5, 6. The servant must give place when the Son and Lord himself Cometh. But rather take it from what Moses foretold himself : Deut. xviii. 18, 19, 'I will raise them up a prophet from among their brethren like unto thee, and I will put my words into his mouth, and he shall speak unto them all that I command him ; and it shall come to pass, that he that will not hearken to my word which he shall speak in my name, I will require it of him.' Now these words cannot be verified in any other prophet after Moses until Christ, for that of these prophets there arose none in Israel like unto Moses, Deut. xxxiv. 10. They had no authority to be lawgivers as Moses had, but were all bound to the observation of his law till Christ should come, whom Moses calleth a prophet like unto himself, that is a law-maker, exhorting all men to hear and obey him. None of the prophets did take upon them that privilege ; they must let that alone till the Messiah should come, whose office it is to change the law given upon Mount Sinai, and instead thereof to propagate or promulgate a new law to begin at Zion : Isa. ii. 3, ' The law shall go forth of Zion, and the word of the Lord from Jerusalem.' And in another place, * The isles shall wait for his law,' Isa. xlii. 4. Well, now, this is a mighty confirmation of our religion, and bindeth both our faith and obedience to consider Christ's authority, that a greater than Moses is here. Partly because it concerneth us to receive the gospel as an eternal doctrine that shall never be changed, for it is called an everlasting covenant ; and nothing conduceth to that so much as to consider that it is promulgated by the eternal God himself, by him ' in whom the fulness of the Godhead dwelleth bodily.' Partly because the gospel, if we would profit by it, is to be received by all believers, not only as an everlasting covenant, but as certain, perfect, and saving. Now if the fulness of the Godhead dwelt in him who gave this covenant, we cannot deny either the certainty or the perfection, or the savingness of it ; for if we receive it from him who is truth itself, we cannot be deceived. It is certain if he taught us in person ; surely all his works are perfect. Subordinate ministers may mingle their weaknesses with their doctrine ; if we have it from a Saviour, surely it is a doctrine that bringeth salvation.
2. Consider what a fit object here is for your faith. As Christ is a priest, so his great business is to reconcile us to God in the body of his flesh through death, who once were strangers and enemies, Col. i. 21. Consider how fit he was for this ; God and man were first united in his person, before they were united in one covenant. If you consider the fruits of his redemption and reconciliation ; the evil from whence we were to be delivered, the good that was to be procured, Christ is every way a commodious Mediator for us as God-man. If you consider the
Col. I. 19.] true man in one person. 485
evil from whence we are delivered, he was man, that the chastisement of our peace might be put upon his shoulders ; God, that by his stripes we might be healed, Isa. liii. 5. Or, if you consider the good to be pro- cured, he doth it as God-man. He was a man, that as by the disobe- dience of one many were made sinners, so by the obedience of one many might be made righteous ; God, that as sin reigned unto death, so grace might reign through righteousness unto eternal life, by Jesus Christ our Lord, Kom. v. 19, 21. As he is God, his merit is full ; as he is man, we are partakers of the benefit of it.
3. Consider how fit an object he is for our faith as king. For as the fulness of the Godhead dwelt in him bodily, he is the greatest and most glorious person that ever was in the world, infinitely superior above all power that is named in this world, or in the world to come. The man who is our shepherd is fellow to the Lord of hosts. The thought of Immanuel maketh the prophet startle, and break out into a triumph when Sennacherib brake in with his forces like a deluge in the land of Judah: ' They fill thy land, 0 Immanuel,' Isa. viii. 8. Then ver. 9, 10, ' Associate yourselves, and ye shall be broken in pieces ; gird yourselves, and ye shall be broken in pieces ; take counsel together, it shall come to nought ; speak the word, it shall not stand : for God is with us.' Or because of Immanuel. Surely Christ is the foundation of the church's happiness, and may afford us comfort in the most calamitous condition ; we are in his hands, under his pastoral care and protection : John x. 28, ' I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand.' Neither man nor devil can break ofi" totally and finally their union with him. In short, he that assumed our nature to himself, will communicate himself to us. All union is in order to communion — here is a com- modious and a blessed Saviour represented unto you.