490 JESUS CHRIST TRUE GOD AND [SeR. VII.
versal, and every way true and evident, unless we know a sufficient satisfaction hath been made for us ? If you think the promises of the gospel are enough, alas ! when the threatenings of the law are so just, and built upon such evident reason, the soul is exposed to doubtful- ness. And if the threatenings of the law seem altogether in vain, the promises of the gospel will seem less firm and valid. The truth and honour of God's government must one way or other be kept up, and that will not be unless there be a fair passage from covenant to cove- nant, and that the former be not repealed or relaxed but upon valu- able consideration, as it is when our mediator and surety beareth our sorrows and griefs, and satisfieth for us. But now, if he were mere man, it would not have that esteem and value as to be suflScient for so many men, and so many sins as are committed against an holy God. Therefore he needeth to be God also.
[3.] His kingly office. How can that be exercised without an infinite power ? Because by our king and judge, all our enemies are to be overcome ; the world, sin, death, and the devil. And what is necessary to do this every man may soon understand. And as an infinite power is necessary, so an infinite knowledge ; that all things in heaven and earth may be naked and open to him, and that he search the heart, and try the reins : and then, that he may subject all things to himself, raise all the dead to life, govern and protect the faithful in all the parts of the world ; that he may be present with them, in every age and place, to help and relieve them. In short, to do all things both in heaven and in earth, that fall within the compass of his office. Now what is a divine and infinite power, if this be not ? What can the Father do which the Son cannot do also ? yea, what doth the Father do which the Son doth not likewise ? John v. 19, Is there any work which the one doth that the other cannot do ? Besides, there needeth infinite authority and majesty, therefore the king of the church must be in- finite. But how is he infinite, if he hath only a finite nature, such as a mere creature hath ? Or how could his finite nature, without change and conversion into another nature, be made infinite ? For without doubt that nature is infinite which hath an infinite power of under- standing, willing, and acting. Well, then, Christ cannot be truly owned, unless he be owned as Lord and God.
Fifthly, Those that are rightly conversant about Christ, and the mysteries of his death and resurrection, should take Christ for their Lord and their God. Every one of them should say. My God, on whom I depend ; my Lord, to whose use I resign myself I shall —
1. Explain- in what; sense these words may and ought to be used.
2. Give you the reasons why it becomes Christians to be able to say, * My Lord, my God.'
1. In what sense these words may and ought to be used, ' My Lord, and my God/ There are two things considerable in those words: —
[1.] An appropriation or a claim, and challenge of interest in him.
[2.] A resignation or dedication of ourselves to his use and service.
Both are implied in these titles, ' My Lord, my God.' Christ
Col. I. 19.] true man in one person. 491
was his God or benefactor, and also his Lord and Master. However that be in the mutual stipulation of the covenant, it is evident : Cant. ii. 16, ' I am my beloved's, and my beloved is mine.' There is the appropriation of faith, and the resignation of obedience : Ezek. xxxvi. 28, ' Ye shall be my people, and I will be your God ; ' Zech. xiii. 9, ' I will say, It is my people, and they shall say, The Lord is my God.'
(1.) The one is the fruit and effect of the other. God saith, ' I am thy God ; ' and the soul answereth, ' I am thy servant.' As when Christ said, ' Mary,' she presently said, 'Kabboni.' God awakeneth us by the offer of himself and all his grace to do us good, and then we devote ourselves to his service, and profess subjection to him. If he will be our God, we may well allow him a dominion and lordship over us, to rule us at his pleasure. We choose him, because he chooseth us, for all God's works leave their impression upon our hearts — he cometh with terms of peace, and we with profession of duty, God loveth first, and most, and purest, and therefore his love is the cause of all.
(2.) The one is the evidence of the other. If God be yoiu's, you are his. He is yours by gift of himself to you, and you are his by gift of yourselves to him. The covenant bindeth mutually. Many will be ready to apply, and call God their God, that do not dedicate and devote themselves to God. If you be not the Lord's, the Lord is not yours. He refuseth their claim that say, Hosea viii. 2, ' Israel shall cry unto me. My God, we know thee. Israel hath cast off the thing that is good.' In their distress they pleaded their interest in the covenant, but God would not allow the claim, because they denied obedience.