•»*» ’ BT 200 .09 1839 Owen, John, 1616-1683. The glorious mystery of the person of Christ, God and m. «»•,« ******** / « M Digitized by the Internet Archive in 2019 with funding from Princeton Theological Seminary Library \ https://archive.org/details/gloriousrnysteryo00owen_0 THE GLORIOUS MYSTERY OF THE SON OF CHRIST, GOD AND MAN. TO WHICH ARE SUBJOINED, MEDITATIONS AND DISCOURSES ON THE GLORY OF CHRIST. BY JOHN OWEN, D.D. WITH AN INTRODUCTORY NOTICE, BY REV. JOHN HENDRICKS. NEW-YORK: ROBERT CARTER, 58 CANAL STREET. 1839. New-York: Printed by Scatcherd & Adams, No. 38 Gold Street. INTRODUCTORY NOTICE. Since my first acquaintance with the works of Dr. Owen, I have admired the great talent and ability which have been uni¬ versally accorded to them, and, (I trust.) have been edified by the marrow of sound doctrine, and the rich delineation of Chris¬ tian experience by which they are characterized. Of his nume¬ rous and valuable writings, the treatises “ On the Person,” and “ On the Glory of Christ,” stand conspicuous for the importance of their subjects, and the manner in which they are treated. I long felt that the republication of them here, and a more general diffusion of them among American Christians, would greatly subserve the interests of sound and experimental religion. In consequence, I issued some time since proposals for their re¬ publication, and with considerable labour I have obtained a respectable number of subscribers. I feel happy in now being able to supply my subscribers with an edition in every respect beautifully and thoroughly executed. 1 doubt not that the remainder of the edition, beyond the supply of subscribers, will meet with a ready demand. There is no religious work which more richly deserves it. As the Godhead of Christ, and that eternal redemption which he wrought out as Mediator in our nature, lay near my heart, so the greatest anxiety which I felt as a preacher, and do still feel, is that, by the blessing of God, I might have some small share in setting forth the glory of the Lord Jesus in as full an orb of glory as is possible before the eyes of men. Christians in general do not know half as much as they might of the per¬ son of him whom their souls profess to love. While the ene¬ mies of the true divinity, and mediatorial glory of the Re¬ deemer, employ their intellectual power and skill in perverting Scripture, and assailing the truth, it becomes every Christian to be well-instructed, rooted, and grounded in these fundamental and vital doctrines of his faith. To expand the mind, inflame the hearts, and establish the faith of Christians in relation to the person and work of Christ, I could not conceive any way more effectual than to put in their hands, “ Owen on the Person and Glory of Christ.” It will fill the mouths of God’s people XVI INTRODUCTORY NOTICE. with arguments ; and it will furnish the minister of the sanc¬ tuary with appropriate materials, when he appears before the public on these interesting topics. These are the considerations which induced me to publish the following work by subscrip¬ tion ; “ a work,” to express myself in the language of a learned Episcopal divine, “ without comparison the best written in the English language on this momentous subject.” The numerous works of Dr. Owen cover the whole field of Theology. Though all his works are invaluable ; yet as some subjects are more important than others, and as no subject is of more vital interest than the Person of Christ, and as this treatise on it is so masterly, and rich, it may be considered as one of the most valuable of the treasures scattered throughout his writings. It is indeed an antepast of heaven. It is related that the treatise on “the Glory of Christ,” was written near the close of his life, and was passing through the press when he lay on his dying bed. Word was brought to him that the last sheet was then finished, when he lifted up his eyes, and said, “ I am now going to behold the Glory of Christ in a manner such as I have never yet seen him.” Dr. Owen, great as he was in learning, did not indulge himself in vain speculations, but exerted his power in laying open divine, by divine truth. Hence he is placed in high distinction and elevation by all orthodox ministers, and he is sometimes termed “ the prince of Divines For the loss of my time connected with the labour of procuring subscriptions, and delivering the book, together with the ex¬ pense of publication, I never expect to be paid in this world. May the blessing of the Son of God, the uncreated angel of the eternal covenant, whom my soul loves, and whose praise I have proclaimed, and desire to proclaim in the great congregation, rest in life and in death upon me, and upon all my subscribers to whom the community is indebted for the republication of this work. May He, whose person and glory are here exhibited, irradiate the minds, and sanctify the hearts of all those into whose hands this work may fall. May the saving knowledge of Jesus cover the earth as the waters cover the sea. JOHN HENDRICKS. Rhinebeck , September , IS39. CONTENTS. THE PERSON OF CHRIST. The Life of the Author, ------ Page xix Preface, --------- xxv Chap. I. Peter’s confession, Mat. xvi. 16. Conceits of the Papists thereon. The substance and excellency of that confession, - - - - 49 Chap. II Opposition made unto the church as built on the person of Christ, 57 Chap. III. The person of Christ the most ineffable effect of divine wisdom and goodness. Thence the next cause of all true religion. In what sense it is so, - - - - - - - - -69 Chap. IV. The person of Christ the foundation of all the counsels of God, 80 Chap. V. The person of Christ the great representative of God and his will, 94 Chap. VI. The person of Christ the great repository of sacred truth. Its rela¬ tion thereunto, - - - - - - - -112 Chap. VII. Power and efficacy communicated unto the office of Christ for the salvation of the church from his person, - - - - 119 Chap. VIII. The faith of the church under the Old Testament in and concerning the person of Christ, ------- 138 Chap. IX. Honour due to the person of Christ ; the nature and causes of it, 142 Chap. X. The principal of the assignation of divine honour unto the person of Christ, in both the branches of it ; which is faith in him, - - 162 Chap. XI. Obedience unto Christ, the nature and causes of it, - - 181 Chap. XII. The especial principle of obedience unto the person of Christ, which is love. Its truth and reality vindicated, - 186 Chap. XIII. The nature, operations, and causes of divine love, as it respects the person of Christ. ------- 200 Chap. XIV. Motives unto the love of Christ, - 215 Chap. XV. Conformity unto Christ, and following his example, - 224 Chap. XVI. An humble inquiry into, and prospect of the .infinite wisdom of God, in the constitution of the person of Christ, and the way of salvation there- by, - -- -- -- -- 236 3 XV111 CONTENTS. Chap. XVII. Other evidences of divine wisdom, in the contrivance of the work of redemption in and by the person of Christ, in effects evidencing a condeccncy thereunto, - - - - Page 271 Chap. XVIII. The nature of the person of Christ, and the hypostatical union of his natures declared, ------- 20c» Chap. XIX. The exaltation of Christ ; with his present state and condition in glory, during the continuation of his mediatory office, - 301) Chap. XX. The exercise of the mediatory office of Christ in heaven, - 330 THE GLORY OF CHRIST. Chap. I. The explanation of the text, - 373 Chap. II. The glory of the person of Christ, as the only representative of God unto the church, ------- - 384 Chap. III. The glory of Christ in the mysterious constitution of his person, 408 Chap. IV. The glory of Christ in his susception of the office of a Mediator. First, In his condescension, ------ 425 Chap. V. The glory of Christ in his love, - 439 Chap. VI. The glory of Christ in the discharge of his mediatory office, - 448 Chap. VII. The glory of Christ in his exaltation, after the accomplishment of the work of mediation in this world, ----- 454 Chap. VIII. Representations of the glory of Christ under the Old Testament, 461 Chap. IX. The glory of Christ in his intimate conjunction with the church, 467 Chap. X. The glory of Christ in the communication of himself unto believ¬ ers, --------- 478 Chap. XI. The glory of Christ in the recapitulation of all things in him, 490 Chap. XII. Differences bet ween our beholding the glory of Christ by faith in this world, and by sight in heaven. The first of them explained, - - 499 Chap. XIII. The second difference between our beholding the glory of Christ by faith in this world, and by sight in heaven, - 519 Chap. XIV. Other differences between our beholding the glory of Christ by faith in this world, and by sight in heaven, - 544 Chap. XV. Application of the foregoing meditations concerning the glory of Christ. First, In an exhortation unto such as are not yet partakers of him, 554 Chap. XVI. The way and means of the recovery of spiritual decays, and of obtaining fresh springs of grace, - - - - 573 THE LIFE OF THE AUTHOR. He derived his pedigree from Lewis Owen of Kywn, near Dolle- gelle, Esq. who was lineally descended from a younger son ofKewelyn ap Gwrgan, prince of Glamorgan, lord of Cardiffe ; this being the last family of the five regal tribes of Wales. Henry Owen, the fa¬ ther of the Doctor, was for some time minister at Stadham in Oxford¬ shire, and reckoned a strict puritan. John Owen was his second son, who was born at Stadham, 1616. Such was his proficiency in learning, that he was admitted to the university at about 12 years of age. He then pursued his studies with such diligence, that for se¬ veral years he allowed himself but four hours sleep in a night. His whole aim and ambition was, as he himself afterwards confessed with shame and sorrow, to rise to some eminence in church or state, to each of which he was indifferent. When Laud imposed several su¬ perstitious rites on the university of Oxford, Mr. Owen had received so much light, that his conscience could not submit to them ; and God had now made such gracious impressions on his heart as in¬ spired him with a zeal for the purity of his worship, and reformation in the church. The change of his judgment soon discovered itself on this occasion ; whereupon his friends forsook him as one infected with puritanism, and he became so obnoxious to the Laudensian par¬ ty that he was forced to leave the college. About this time he was exercised with many perplexing thoughts about his spiritual state, which, with his outward troubles, threw him into a deep melancholy, which lasted three months, and it was near five years before he at¬ tained to a settled peace. When the civil war commenced, he own¬ ed the parliament’s cause ; which his uncle, who had supported him at college, being a zealous royalist, so vehemently resented, that he turned him at once out of his favour, and settled his estate upon ano¬ ther person. He then lived as chaplain with a person of honour, who, though a royalist, used him with great civility ; but, he going at length into the king’s army, Mr. Owen went to London, where he was a perfect stranger. He went one Lord’s-day to Aldermanbury church, with a view to hear Mr. Calamy ; but, after waiting a long¬ time, a country minister (of whom he never could hear any thing any more) came into the pulpit, and preached on Matth. viii. 26. XX THE LIFE OF THE AUTHOR. which discourse was blest for the removing of his doubts, and laid the foundation of that solid peace and comfort which he afterwards enjoyed as long as he lived. His bodily health was now restored, and he wrote his book called 6 J1 Display of Arminianismf which made way for his advancement. The committee for ejecting scandalous ministers, presented him, on account of it, with the living of Fordham in Essex, where he continued a year and a half, to the great satisfac¬ tion of the parish and country round about. On a report that the se- questred incumbent was dead, the patron, who had no regard for Mr. Owen, presented the living to another ; whereupon the people at Cog- geshall, about five miles distant, invited him to be their minister, and the Earl of Warwick, the patron, readily gave him the living ; where he preached to a more judicious and more numerous congre¬ gation, (seldom fewer than 2000) with great success. Hitherto he had been a Presbyterian ; but upon further inquiry he wras convinced that the Congregational plan was most agreeable to the New Testa¬ ment; he accordingly formed a church upon it, which long flourish¬ ed, and subsists in good condition to this day. So great a man could not be concealed. He was sent for to preach before the par¬ liament, which he did April 29, 1646, on Acts xvi. 2. and several times afterwards on special occasions, particularly the very day after the death of Charles I. His discourse was on Jer. xv. 19, 20. which deserves to be recorded as a perpetual monument of his integrity, wisdom, and modesty. Soon after, calling upon General Fairfax, (with whom he became acquainted at the siege of Colchester) he met with Cromwell, who laying his hands upon his shoulders, said to him, 6 Sir, you are the person I must be acquainted with and from this time contracted an intimate friendship with him, which continued to his death. He iuformed him of his intended expedition into Ire¬ land, and insisted upon his company there to reside in the college at Dublin. With great reluctance, and after much deliberation, Mr. Owen complied, and continued there about a year and a half, preach¬ ing and overseeing the affairs of the college. He then returned to Coggeshall, but was soon called to preach at Whitehall. In September 1650, Cromwell required him to go with him into Scotland, and he being averse to go, procured an order of Parlia¬ ment. He staid at Edinburgh about half a year ; and once more returned to his people at Coggeshall, with whom he hoped to have spent the remainder of his days. But he was soon afterwards called by the House of Commons to the deanry of Christ-Church, Oxford;, THE LIFE OF THE AUTHOR. XXI which, with the consent of his church, he accepted ; and in the fol¬ lowing year (when he was also diplomated D. D.) he was chosen vice- chancellor of the university, in which office he continued about five years. This honourable trust he managed with singular prudence. He took care to restrain the vicious, to encourage the pious, to pre¬ fer men of learning and industry, and under his administration the whole body of that university was visibly reduced to good order, and furnished with a number of excellent scholars, and persons of distin¬ guished piety. He discovered great moderation both towards Pres¬ byterians and Episcopalians, to the former of whom he gave several vacant livings at his disposal, and the latter he was ever ready to oblige. A large congregation of them, statedly celebrated divine service very near him, according to the liturgy of the church of Eng¬ land, but he never gave them the least disturbance, though he was of¬ ten urged to it. He was hospitable in his house, generous in his fa¬ vours, and charitable to the poor, especially to poor scholars, some of whom he took into his own family, and maintained at his own charge, giving them academical education. He still redeemed time for his studies, preaching every other Lord’s day at St. Mary’s, and often at Stadham, and other adjacent places, and writing some excellent books. In 1657 he gave place to Dr. Conant as vice-chancellor, and in 1659 he was cast out of his deanry, not long after Richard’s being made protector. It has been said*, that he had a principal hand in depos¬ ing Richard, but this he himself and his friends solemnly denied. After the Doctor had quitted his public station, he retired to Stad¬ ham, where he possessed a good estate, and lived privately, till the persecution grew so hot that he was obliged to remove from place to place, and at length came to London, where he preached as he had ♦ Mr. Baxter says in bis Life, * Dr. Owen and his assistants did the main- work.’ In the memoirs of Dr. Owen this is contradicted, with some degree of asperity. Dr. Calamy as warmly maintains it, by relating what Dr. Manton had declared to several then living, viz. ‘ That being invited to the meeting at Wallingford-house, standing in a passage, he 'distinctly heard Dr. Owen say with vehemence, He must come down, and he shall come down. But this is no decisive evidence, as the Doctor might not then be speaking of the Protector ; and it is confessed that Dr. Manton did not so understand him till alter the event. Mr. Baxter, however, stands exculpated from any intention to propagate false¬ hood concerning Mr. Owen, by what Mr. Sylvester relates in his preface, ‘ That he wrote to Mrs. Owen in a most affectionate and respectful manner, to desire her to send him what she could in favour of the Doctor, that he might insert it, or expunge the above passage; but that his offer was rejected with contempt.’ xxu THE LfFE OP THE AUTHOR. opportunity, and continued writing. His animadversions on a po¬ pish book, called Fiat Lux (for which Sir E. Nichols procured him the bishop of London’s licence) recommended him to the esteem of the Lord Chancellor Hyde, who assured him, that £ he had deserved the best of any English Protestant of late years, and that the church was bound to own and advance him at the same time offering him preferment, if he would accept it : but expressed his surprise that so learned a man should embrace the novel opinion of Independency. The Doctor offered to prove that it was practised for several hun¬ dred years after Christ, against any bishop his lordship should please to appoint. They had further discourse about liberty of conscience, & c. But notwithstanding all the good service the Doctor had done the Church of England, he was persecuted from place to place, and once very narrowly escaped being seized by some troopers at Ox¬ ford, who came in pursuit of him to the house where he was, but rode off on being told by the mistress that he was gone early that morn¬ ing, which she thought had been the case. When laid aside here, he had thoughts of going into New England, where he was invited to the government of their university, but he was stopped by particular or¬ ders from the king. He was afterwards invited to be professor of divinity in the United Provinces ; but he felt such a love for his na¬ tive country, that he could not quit it so long as there was any oppor¬ tunity of being serviceable in it. During Charles’s indulgence, he was assiduous in preaching, and set up a lecture, to which many persons of quality and eminent citizens resorted. The writings which he still continued to produce, drew upon him the admiration and respect of se¬ veral persons ofhonour, who were much delighted in his conversation, particularly the Earl of Orrery, the Earl of Anglesea, Lord Willough. by of Parham, Lord Wharton, Lord Berkley, and Sir John Trevor. When he was at Turnbridge, the Duke of York sent for him, and several times discoursed with him concerning the Dissenters, &c. and after his return to London, he was sent for by King Charles him¬ self, who discoursed with him two hours, assuring him of his favour and respect, telling him he might have access to him when he would. At the same time he assured the Doctor, he was for liberty of con¬ science, and was sensible of the wrong that had been done to the Dis¬ senters ; as a testimony of which he gave him one thousand guineas to distribute among those who had suffered the most. The Doctor had some friends also among the bishops, particularly Dr. Wilkins, bishop of Chester, and Dr. Barlow, bishop of Lincoln, formerly his THE LIFE OF THE AUTHOR. xxnr tutor, who (when he applied to him on behalf of John Runyan) pro¬ mised to 4 deny him nothing that he could legally do ;’ though in this case he hardly fulfilled his word. This bishop once asked the Doc¬ tor, 4 What can you object to our liturgical worship which I cannot answer]’ The Doctor’s answer occasioned the bishop to make a pause ; on which the Doctor said, 4 Don’t answer suddenly, but take time till our next meeting ;’ which never happened. His great worth procured him the esteem of many strangers, who resorted to him from foreign parts ; and many foreign divines having read his Latin works, learned English for the benefit of the rest. His cor¬ respondence with the learned abroad was great ; and several tra¬ velled into England to see and converse with him. His many la¬ bours brought upon him frequent infirmities, whereby he was greatly taken off from his public service, though not rendered useless, for he was continually writing, whenever he was able to sit up. At length he retired to Kensington. As he was once coming from thence to Lon¬ don, two informers seized upon his carriage ; but he was discharged upon the interposition of Sir Edmond Godfrey, a justice of the peace, who happened to come by at that instant. The Doctor afterwards re¬ moved to an house of his own at Ealing, where he finished his course. He there employed his thoughts on the other world, as one who was drawing near it, w7hich produced his 4 Meditations on the Glory of Christ,’ in which he breathed out the devotion of a soul continually growing in the temper of the heavenly state. Mr. Wood’s ill-natured reflection, ‘that he did very unwillingly lay down his head and die,’ needs no other answer than the following extract from a letter which he dictated to a particular friend but two days before his death: 44 1 am going to him whom my soul has loved, or rather who has loved me with an everlasting love, which is the whole ground of all my consolation. The passage is very irksome and wearisome, through strong pains of various sorts, which are all issued in an intermitting fever. All things were provided to carry me to London to-day, ac¬ cording to the advice of my physicians ; but we are all disappointed, by my utter disability to undertake the journey. I am leaving the ship of the church in a storm; but whilst the great Pilot is in it, the loss of a poor under-rower will be inconsiderable. Live, and pray, and hope, and wait patiently, and do not despond : the promise stands invincible, that he will never leave us, nor forsake us,” &c. He died on Bartholomew-day, 1683, aged 67. His character (which is drawn at length in his Memoirs) may be briefly summed up as follows : As to his person, his stature was tall ; his visage grave, majestic, and XXIV THE LIFE OF THE AUTHOR. comely ; his aspect and deportment, genteel ; his mental abilities, incomparable; his temper, affable and courteous ; his common dis¬ course moderately facetious. He was a great master of his passions, especially that of anger ; and possessed great serenity of mind, nei¬ ther elated with honour or estate, nor depressed with difficulties. Of great moderation in his judgment, and of a charitable spirit, willing to think the best of all men as far as he could, not confining Christianity to a party. A friend of peace, and a diligent promoter of it among Christians. In point of learning, he was one of the brightest orna¬ ments of the university of Oxford. Mr. Wood, after some base re¬ flections, thinks fit to own, That 4 he was a person well skilled in the tongues, Rabinical learning, and Jewish rites ; that he had a great command of his English pen, and was one of the fairest and genteel- est writers that appeared against the church of England.’ His Chris¬ tian temper in managing controversy was indeed admirable. He was well acquainted with men and things, and would shrewdly guess a man’s temper and designs on the first acquaintance. His labours as a minister of the gospel were incredible. He was an excellent preach¬ er, having a good elocution, graceful and affectionate. He could, on all occasions, without any premeditation, express himself pertinently on any subject ; yet his sermons were mostly well studied and digest¬ ed, though he generally used no notes in the pulpit. His piety and devotion were eminent, and his experimental knowledge of spiritual things very great. In all relations he behaved himself like a great Christian. It ought to be mentioned (as one of his successors observes) to Dr. Owen’s honour, that he seems to have been one of the first of our countrymen who entertained just and liberal notions of the right of private judgment, and of toleration ; which he was honest and zea¬ lous enough to maintain in his writings, when the times were the least encouraging ; for he not only published two pleas for indulgence and toleration in 1667, when the Dissenters were suffering persecu- tion under Charles II. but took the same side much earlier, pleading very cogently against intolerance, in an essay for the practice of church-government, and a discourse of toleration, both which are printed in the collection of his sermons and tracts ; and clearly ap¬ pear to have been written, and were probably first published about the beginning of 1647, when the parliament was arrived at full power, and he was much in repute. He was buried at Bunhill, with uncommon respect, where he has a tomb-stone with a Latin inscription. h'" PREFACE. It is a great promise concerning the person of Christ, as he was to be given unto the church, (for he was a Child born, a Son given unto us, Isa. ix. 6.) that God would lay him in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation, whereon he that believeth, shall not make haste, Isa. xxviii. 16. Yet it was also fore¬ told concerning him, that this precious foundation should be for a stone of stumbling, and for a rock of ofience, to both the houses of Israel ; for a gin, and for a snare, unto the inhabitants of Jerusalem : so as that many among them should stumble and fall, and be broken, and be snared, and be taken, Isa. viii. 14, 15. According unto this promise and prediction, it hath fallen out in all ages of the church, as the Apostle Peter declares concerning the first of them: Wherefore (faith he) also it is contained in the Scripture, Behold, I lay in Zion a chief corner stone, elect, precious ; and he that believeth on him, shall not be confounded. Unto you there¬ fore which believe, he is precious ; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of ofience, even to them which stumble at the word, being disobedient, whereunto also they were appointed, 1 Pet. ii. 6, 7, 8. Unto them that believe unto the saving of the soul, he is, he always hath been, precious ; the Sun, the Rock, the life, the bread of their souls, every thing that is good, useful, amiable, desirable here, or unto eternity. In, from, and by him, is all their spiritual and eternal life, light, power, growth, consolation and joy here, with everlasting salvation here¬ after. By him alone do they desire, expect and obtain deliverance from that woful apostacy from God, which is accompanied withal, which con- taineth in it virtually and meritoriously, whatever is evil, noxious and destructive to our nature, and which, without relief, will issue in eternal misery. By him are they brought into the nearest cognation, alliance, and frendship with God, the firmest union unto him, and the most holy communion with him, that our finite natures are capable of, and so con¬ ducted unto the eternal enjoyment of him. For in him shall all the seed of Israel be justified, and shall glory, Isa. xlv. 25. For Israel shall be saved in the Lord, with an everlasting salvation, they shall not be asham¬ ed nor confounded world without end, ver. 17. On these and the like accounts, the principal design of their whole 4 XXVI PREFACE. lives, unto whom he is thus precious, is to acquaint themselves with him, the mystery of the wisdom, grace and love of God, in his person and me¬ diation, as revealed unto us in the Scripture, which is “life eternal,” John xvii. 3. to trust in him, and Unto him, as unto all the everlasting concern¬ ments of their souls, to love and honour him with all their hearts, to en¬ deavour after conformity unto him, in all those characters of divine goodness and holiness, which are represented unto them in him. In these things consist the soul, life, power, beauty and efficacy of Chris¬ tian religion, without which, whatever outward ornaments may be put upon its exercise, it is but an useless, lifeless carcase. The whole of this design is expressed in those heavenly words of the apostle, Phil. iii. 8 — 12. “Yea, doubtless, and I count all things but loss, for the excellen¬ cy of the knowledge of Christ Jesus my Lord ; for whom I have suf¬ fered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith; that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death ; if by any means I might attain unto the re¬ surrection of the dead : not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.” This is a divine expression of that frame of heart, of that design which is predominant and efficacious in them unto whom Christ is precious. But, on the other hand, according unto the forementioned prediction, as he hath been a sure foundation unto all that believe ; so he hath in like manner been a stone of stumbling, and a rock of offence, unto them that stumble at the word, being disobedient, whereunto they also were appoint¬ ed. There is nothing in him, nothing wherein he is concerned, nothing of him, his person, his natures, his office, his grace, his love, his power, his authority, his relation unto the church, but it hath been unto many a stone of stumbling and rock of offence. Concerning these things have been all the woful contests, which have fallen out, and been managed among those that outwardly have made profession of the Christian reli¬ gion. And the contentions about them do rather increase than abate, unto this very day ; the dismal fruits whereof the world groaneth under, and is no longer able to bear. For as the opposition unto the Lord Christ in these things by men of perverse minds, hath ruined their own souls, as having dashed themselves in pieces against this everlasting Rock ; so, in conjunction with other lusts and interests of the carnal minds of mem it hath filled the world itself with blood and confusion. The re-enthroning of the person, spirit, grace, and authority of Christ in the hearts and consciences of men, is the only way whereby an end may be put unto these woful conflicts. But this is not to be expected in any degree of perfection, amongst them who stumble at this stone of offence, PREFACE. XXV11 whereunto they are appointed, though in the issue he will herein also send forth judgment unto victory, and all the meek of the earth shall follow after it. In the mean time, as those unto whom he is thus a rock of offence, in his person, his spirit, his grace, his office and authority, are diligent and restless, (in their various ways and forms, in lesser or higher degrees, in secret artifices, or open contradictions unto any or all of them, under vari¬ ous pretences, and for divers ends, even secular advantages some of them, which the craft of Satan hath prepared for the ensnaring of them) in all the ways of opposition unto his glory ; so it is the highest duty of them un¬ to whom he is precious, whose principal design is to be found built on him as the sure foundation; as to hold the truth concerning him, (his person, spirit, grace, office, and authority) and to abound in all duties of faith, love, trust, honour*and delight in him; so also to declare his excellency, to plead the cause of his glory, to vindicate his honour, and to witness him as the only rest and reward of the souls of men, as they are called and have op¬ portunity. This and no other is the design of the ensuing treatise, wherein as all things fall unspeakably short of the glory, excellency, and sublimity of the subjects treated of, (for no mind can conceive, no tongue can express the real substantial glory of them), so there is no doubt but that in all the parts of it, there is a reflection of failings and imperfections from the weakness of its author. But yet I must say with confidence, that in the whole, that eternal truth of God concerning the mystery of his wisdom, love, grace, and power, in the person and mediation of Christ, with our duties towards himself therein, even the Father, Son, and eternal Spirit, is pleaded and vindicated, which shall never be shaken by the utmost en¬ deavours and oppositions of the gates of hell. And in the acknowledgment of the truth concerning: these things con¬ sists that faith, in an especial manner, which was the life and glory of the primitive church, which they earnestly contended for, wherein and whereby they were victorious against all the troops of stumbling adversaries, by whom it was assaulted. In giving testimony hereunto, they loved not their lives unto death, but poured out their blood like water, under all the Pagan persecutions, which had no other design but to cast them down and separate them from this impregnable rock, this precious foundation. In the defence of these truths did they conflict in prayers, studies, travels, and writings, against the swarms of seducers, by whom they were opposed. And for this cause I thought to have confirmed the principal passages of the ensuing discourse with some testimonies from the most ancient writ¬ ers of the first ages of the church ; but I omitted that course, as fearing that the interposition of such passages might obstruct instead of promo¬ ting the edification of the common sort of readers, which I principally in¬ tended. Yet withal I thought not good utterly to neglect that design, but to give at least a specimen of their sentiments about the principal truths pleaded for, in this preface to the whole. But herein also I met with a XXV111 PREFACE. disappointment: for the bookseller having, unexpectedly to me, finished the printing of the discourse itself, I must be contented to make use of what lieth already collected under my hand, not having leisure or time to make any farther inquiry. I shall do something of this nature the rather, because I shall have occa¬ sion thereby to give a summary account of some of the principal parts of the discourse itself, and to clear some passages in it, which by some may be apprehended obscure. Chap. I. The foundation of the whole is laid in the vindication of those words of our blessed Saviour, wherein he declares himself to be the Rock whereon the church is built, Matt. xvi. 18. “ And I say unto thee, that thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it.” The pretended ambiguity of these words hath been wrested by the secular interests of men to give occasion unto that prodigious controversy among Christians, namely, Whether Jesus Christ or the Pope of Rome be the rock whereon the church is built ? Those holy men of old unto whom Christ was precious, being un¬ tainted with the desires of secular grandeur and power, knew nothing hereof. Testimonies may be, they have been by others multiplied unto this purpose ; I shall mention some few of them. Ovtos lts-iv h irpos t narlpa S.yucra bSds, f] rrtrpa, f) xXtis, b noipriv, &c. saith Ignatius Epist. ad Philadelph. “ He (that is, Christ) is the way leading unto the Father the Rock, the Key, the Shepherd,”* wherein he hath respect unto this testimony. And Origen expressly denies the words to be spoken of Peter, in Matth. xvi. Tract, i. Quod si super unum ilium Petrum tantum existimes totam ecclesiam cedificari , quid dicturus es de Johanne , et apostolorum uno~ quoque? num audebimus dicer e quod adversus Petrum unum non pre- valiturce sunt portce inferorum ? “ If you shall think that the whole church was built on Peter alone, what shall we say of John, and each of the apostles? What ! shall we dare to say that the gates of hell shall not prevail against Peter only ?” So he, according unto the common opinion of the ancients, that there was nothing peculiar in the confession of Peter, and the answer made thereunto, as unto himself, but that he spake and was spoken unto in the name of all the rest of the apostles. Euseb. Prseparat. Evangel, lib. I. cap. 3. fire dvopa^l TTpoSsairiadeiaa EKxXrioia avrS esrjxe xard 0aSovs eppigwpCvr], xai pCXPixr]vri- “ That according to truth one nature of the Word was incar¬ nate.” Hence Eutyches, the Archimandrite, took occasion to run into a contrary extreme, being a no less fierce enemy to Nestorius than Cyrillus was. For to oppose him, who divided the person of Christ into two, he confounded his natures into one; hisdelirant folly being confirmed by that goodly assembly, the second at Ephesus. Besides, it is confessed that Cyrillus, through the vehemency of his spirit, hatred unto Nestorius, and following the conduct of his own mind in nice and subtile expressions of the great mystery of the person of Christ, did utter many things exceeding the bounds of sobriety prescribed unto us by the apostle, Rom. xii. 3. if not those of truth itself. Hence it is come to pass, that many learned men begin to think and write that Cyrillus was in the wrong, and Nestor¬ ius by his means condemned undeservedly. However, it is certain to me that the doctrine condemned at Ephesus and Chalcedon as the doctrine of Nestorius, was destructive of the true person of Christ ; and that Cyril, though he missed it in sundry expressions, yet aimed at the declaration and confirmation of the truth ; as he was long since vindicated by Theo- rianus, Dialog, con. Armenios. However, such was the watchful care of Christ over the church as unto the preservation of the sacred fundamental truth, concerning his divine person, and the union of his natures therein, retaining their distinct pro¬ perties and operations, that, notwithstanding all the faction and disorder that were in those primitive councils, and scandalous contests of many of the members of them; notwithstanding the determination contrary unto it in great and numerous councils, the faith of it was preserved entire in the hearts of all that truly believed, and triumphed over the gates of hell. I have mentioned these few things which belong unto the promise and predictions of our blessed Saviour, Matth. xvi. 18. the place insisted on, to shew that the church, without any disadvantage to the truth, may be pre- 5 XXXIV PREFACE. served without such general assemblies, which in the following ages prov¬ ed the most pernicious engines for the corruption of the faith, worship and manners of it. Yea, from the beginningthey were so far from being the only way of preserving truth, that it was almost constantly prejudiced by the addition of their authority unto the confirmation of it. Nor was there any one of them wherein the mystery of iniquity did not work unto the laying of some rubbish in the foundation of that fatal apostacy which afterwards openly ensued. The Lord Christ himself hath taken it upon him to build his church on this rock of his person, by true faith of it and in it. He sends his holy Spirit to bear testimony unto him, in all the blessed effects of his power and grace. continued! his word with the faithful ministry of it, to re¬ veal, declare, make known, and vindicate this sacred tiuth, unto the con¬ viction of gainsayers. He keeps up that faith in him, that love unto him, in the hearts of all his elect, as shall not be prevailed against. Wherefore, although the oppositions unto this sacred truth, this fundamental article of the church and Christian religion, concerning his divine person, its constitution and use, as the human nature conjoined substantially unto it, and subsistethin it, are in this last age increased ; although they are man¬ aged under so great a variety of forms, as that they are not reduceable unto any heads of order, although they are promoted with more subtilty and specious pretences than in former ages; yet if we are not wanting unto our duty, with the aids of grace proposed unto us, we shall finally triumph in this cause, and transmit this sacred truth inviolate unto them that succeed ✓ us in the possession of it. Chap. III. This person of Christ, which is the foundation whereon the church is built, whereunto all sorts of oppositions are endeavoured and de¬ signed, is themost ineffable effect of divine goodness and wisdom, where¬ of we treat in the next place. But herein when I speak of the constitution of the person of Christ, I intend not his person absolutely as he is the eternal Son of God. He was truly, really, completely a divine person from eternity, which is included in the notion of his being the Son, and so distinct from the Father, which is his complete personality. His being so was not a voluntary contrivance or effect of divine wisdom and good¬ ness ; his eternal generation being a necessary internal act of the divine nature in the person of the Father. Of the eternal generation of the divine person of the Son, the sober writers of the ancient church did constantly affirm that it was firmly to be believed, but as unto the manner of it not to be inquired into. Scru¬ tator majest alls ctbsorbelur a gloria , “the searcher into divine majesty is swallowed up by his glory,” was their rule. And the curious disputes of Alexander and Arius about it, gave occasion unto that many-headed monster of the Arian heresy which afterwards ensued. For when once men of subtile heads and unsanctified hearts gave up themselves to in¬ quire into things infinitely above their understanding and capacity, being PREFACE. XXXV vainly puffed up in their fleshly minds, they fell into endless divisions among themselves, agreeing only in an opposition unto the truth. But those who contented themselves to be wise unto sobriety, repressed this impious boldness. To this purpose speaks Lactantius, lib. 4. de vera sa¬ pient. Quomodo igitur procreavit ? Nec sciri a quoquam possunt nec narrari opera div ina ; sed tamen sacra lit era docent ilium Deifilium , Dei esse sermonem. “How therefore did the Father beget the Son ? These divine works can be known of none, declared by none. Butthe holy writings teach wherein it is determined that he is the Son of God, that he is the Word of God.” And Ambrose dejide ad Graiianum. Qua- ro abste , quando aut quomodo pules jilium esse generaiurum ? mihi enim impossibile est scire generationis secrelum. Mens deficit , voxsi- leU nonmea tantum sed et angelorum , supra pot estates , supra angelos , supra cherubim , supra sensum, supra omnem sensum. Tu quoque ma- num ori admove ; scrutari non licet superna mysteria. Licet scire quod natus sit, non licet discutere quomodo nalus sit ; Mud negare mihi non licet , hoc qucerere metus est . Nam si Paulus ea qua audivit , raptus in tertium caelum, ineffabilia dicit , quomodo nos exprimer e possumus pa- terna generationis arcanum , quod nec sentire potuimus nec audi.re ? Quid te isla questionum tormenta delectant ? “I inquire of you when and how the Son was begotten'? Impossible it is to me to know the mys¬ tery of this generation. My mind faileth, my voice is silent, and not only mine, but of the angels ; it is above principalities, above angels, above the cherubims, above the seraphims, above all understanding. Lay thy hand on thy mouth; it is not lawful to search into these heavenly mysteries. It is lawful to know that he was born ; it is not lawful to determine how he was bom: that it is not lawful for me to deny ; this I am afraid to in¬ quire into. For if Paul, when he was taken into the third heaven, affirms that the things which he heard could not be uttered ; bow can we express the mystery of the divine generation, which we can neither apprehend nor hear. Why do such tormenting questions delight thee '?” Ephraim Syrus wrote a book to this purpose, against them who would search out the nature of the Son of God. Among many other things to the same purpose are his words, cap. 2. Injalix profecto , miser , atque impudentissimus est, qui scrutari cupit opificem suum. Millia milli- um , et cenlis millies millena millia angelorum et ar chang elorum, cum horrore glorifica.nl, et tremenles adorant ; et homines lutei , pleni pec- catis, de divinitate intrepide disserunt? Non illorum exhorescit cor¬ pus, non contremescit animus ; sed securi et garruli , de Christo Dei jilio, qui pro. me indigno peccatore passus est , deque ipsius utraque generaiione loquuntur ; nec saltern quod in luce cacutiunt, sentiunt. “ He is unhappy, miserable, and most impudent, who desires to examine or search out his Maker. Thousands of thousands, and hundreds of thousands of millions of angels and archangels, do glorify him with dread, and adore lnm with trembling ; and shall dirty men, full of sins, dispute xxxyi PREFACE. of the Deity without fear ? Horror doth not shake their bodies, their minds do not tremble, but being secure and prating, they speak of the Son of God, who suffered for me unworthy sinner, and of both his generations ; at least they are not sensible how blind they are in the light.” To the same pur¬ pose speaks Eusebius at large, Demon. Evan% lib. 5. cap. 2. Leo well adds hereunto the consideration of his incarnation, in those excellent words, Serm. 9. cle Nativitat. Quia in Christo Jesu Jilio Dei , non solum ad Divinam essentiam , sed etiam ad humanum spec- tat naturam , quod dictum est per prophet am ; generationem ejus quis cnarrabit? Utram.que enim substantiam in unam convenisse person¬ am, nisi fides credat, sermo non explicat ; et ideo materia numquam deficit laudis ; quia nunquam sufificit copia laudatoris. Gaudiamus igitur quod ad cloquendumtantum misericordia sacr amentum impares sumus : et cum salutus nostree altitudinem promere non valeamus , sentiamus nobis bonum essi quod vincimur. Nemo enim ad cognitio- nem veritatis magis propinquat , quam qui intelligit , in rebus divinis , etiamsi multum proficiat , semper sibi superesse quad queerat. “ Be¬ cause in Christ Jesus the Son of God, that relates not only to his divine essence, but also to his human nature, which was spoken by the prophet ; Who shall declare his generation? For the word does not explicate which substance is residing in one person, except faith believe it ; and therefore matter of praise is never wanting, because the highest praise of the praiseris never sufficient. Let us rejoice, therefore, that we are unable to declare so great an oath of mercy ; and seeing we cannot be able to un¬ derstand the depth of salvation, let us understand that it is happiness that we are overcome. For none makelh a nearer approach unto the knowledge of the truth, than he who knows that, although he may profit much in divine matters, there is always something remaining for him to seek after.” See also Fidg. lib. 2. ad Thrasimund. But I speak of the Person of Christ as unto the assumption of the sub¬ stantial adjunct of the human nature, not to be a part, whereof his person is composed, but as unto its subsistence therein by virtue of a substantial union. Some of the ancients, I confess, speak freely of the composition of the person of Christ in and by the two natures, the divine and human. That the Son of God, after his incarnation, had one nature composed of the Deity and humanity, was the heresy of Apolinarius, Eutiches the Monothelites, or Monophysites, condemned by all. But that his most simple divine nature, and the human, composed properly of soul and body, did compose his own person, or that it was composed of them, they con¬ stantly affirmed : Toj/ 6s» [J.£(7 LTTJV KOI dvBpU) TTWV, KCITO. TCIS ypCKpaS CVyKEiaOcU (pd/X£V £K T£ Trjs k ad’ ripas dvOpwiroTr]Tos teXeuos, ix&ca-i Kara r" ttiiov \6yov Kal ek tS tteQtivotos , e k ©£« Kara cpvaiv iiS , “ We say that the Mediator betwixt God and man was composed both of our human nature in perfection, on our account, accor¬ ding to the Scriptures ; and also, of the Divine nature of the person of the Son of God, according to his own word,” saith Cyril of Alexandria. A PREFACE. xxxvii Sanctis Patribus aclunatione ex divinitate et humanitate Christus Dominus noster compositus prcedicatur. Pet. Diacon. lib. de Incarnat. et Grat. Christi ad Fulgentium. “ Our Lord Christ was preached, by the holy fathers, as composed of the divine and human nature.” And the union which they intended by this composition they called hui nv T£i§£L Si dcpOaXpus, cupr/v Si deppaivei, mcuvei Si yw, av%£i Si tyvTa, k. X. et yyv wj iv VTToQea£i Xoye, KaSbig SpavoQbv avrog iavTOv na/xcpvrig r)\iog gov dvdpcoiroig im yrjg ttoXei- T£V01T0, bSbva T0)V ini TY]g yrjg p£ivag av aSiap ag, rjv yap iv 0£«, Kal ~u sv sivat. Ntty Si ini(pavri dvdpcoiroi.i, avToq ovrog b \oyog, b povog ay(p(t) Qeog re Kai dvOpcjirog, airav- tcjv fjfuv aiTiog ayaOcov, saith Clemens, Adh. ad Genies . “He therefore is the Word, the cause of old of our being, for he was in God, and the cause of our well-being. But now he halh appeared unto men, the same eternal Word, who alone is both God and man, and unto us the cause of all that is good.” As he was in God the cause of our being and well being from eternity; he was the foundation of the divine counsels in the way explained ; and in his incarnation, the execution of them all was committed unto him, that through him all actual good, all the fruits of those counsels, might be communicated unto us. Chap. V. He is also declared in the next place, as he is the image and great representative of God, even the Father, unto the church. On what va¬ rious accounts he is so called is fully declared in the discourse itself. In his divine person, as he was the only begotten of the Father from eternity, he is the essential image of the Father, by the generation of his person, and the communication of the divine nature unto him therein. As he is incarnate, xl PREFACE. he is both in his own entire person God and man, and in the administra¬ tion of his- office, the image or representative of the nature and will of God unto us, as is fully proved. So speaks Clem. Alexand. Admonit. ad GeTltGS ; f] p cv yap tv Oev eikcjv o Xoyog avrv, Kai vios tv vv yvrjaios, o Osios Xbyo f, 0w- roj dpx^T vttov 0coj, etKWv rat Xoyv b dvQpwirog. U The image Ol God is llis OWn Word, the natural Son of the (eternal) mind, the divine word, the original light of light; and the image of the Word is man.” And the same author again, Psedagog. npoaMnov tv Qev b Xoyos , to i pwrigsrai b Oeos kul yvcapigcrai. “ The word is the face, the countenance, the representation of God, in whom he is brought to light and made known.” As he is in his divind person his eternal essential image, so in his incarnation, as the teacher of men, lie is the representative image of God unto the Church, as is after¬ wards declared. So also Hierom expresseth his mind herein, Comment, in Psal. 66. Jlluminet vultum suum super nos ; Dei facies que est ? utique imago ejus. Dicit enim apostolus imaginem Patris esse f Hum ; ergo ima¬ gine sua nos illuminet / hoc est , imaginem suarn f Hum illuminet super nos; ut ipse nos illuminet ; lux enim Patris lux f lii est. 11 Let him cause his face to shine upon us, or lift up the light of his countenance upon us. What is the face of God, even his image ? For the Apostle says, that the Son is the image of the Father. Wherefore let him shine on us with his image ; that is, cause his Son, who is his image, to shine upon us, that he may illuminate us ; for the light of the Father and of the Son are the same.” Christ being the image of God, the face of God ; in him is'God re¬ presented unto us, and through him are all saving benefits communicated unto them that believe. Eusebius also speaks often unto this purpose : as Demon. Evangel. lib. 4. Cap. 2. ’Odev elkotios ol xpv^poi deoXoyuvres , 6sov yevrjrov dvrov dtrocpaivovaiv, ws av ras dvEK 3. Divine wisdom was no way surprised with this disaster. God had from all eternity laid in provisions of counsels for the recovery of all things into a better and more permanent estate than what was lost by sin. This is the d vaip lips? the diroKaTUsraatg navrcovi the revi vification, the restitution ofall things, Acts iii. 19, 21. The dvdK^aUiucis, or the gathering all things in heaven and earth into a new head in Christ Jesus, Eph. i. 10. For although it may be, there is more of curiosity than of edification, in a scrupulous inquiry into the method or order of God’s eternal decrees or counsels, and the disposal of them into a subservi¬ ency one unto another ; yet this is necessary from the infinite wisdom, prescience, and immutability of God, that he is sur¬ prised with nothing, that he is put unto no new counsels by any events in the works of creation. All things were disposed by him, into those ways and methods, and that from eternity which conduce unto, and certainly issue in that glory which is ulti¬ mately intended. For as we are careful to state the eternal de¬ crees of God, and the actual operations of his providence, so as that the liberty of the will of man as the next cause of all his moral actions, be not infringed thereby ; so ought we to be careful not to ascribe such a sacrilegious liberty unto the wills of any creatures, as that God should be surprised, imposed on, orchanged by any of their actings whatever. For { known unto him are all his works from the foundation of the world,’ and with him there is neither ‘variableness nor shadow of turning1.5 o 4. There were therefore eternal counsels of God whereby he disposed all things into a new order, unto his own glory in the sanctification and salvation of the church. And of them two OF ALL THE COUNSELS OF GOD. 91 things may be considered : (1.) Their original. (2.) The design of their accomplishment. (1.) The first spring or original was in the divine will and wisdom alone, without respect unto any external moving cause. No reason can be given, no cause be assigned of these counsels, but the ‘ will of God alone.’ Hence are they called or describ¬ ed by, the ‘ good pleasure which he purposed in himself,’ Eph. i. 9. 1 The purpose of him who worketh all things according to the counsel of his will, ver. 11. Who hath known the mind of the Lord? or who hath been his counsellor ? or who hath given first unto him, and it shall be recompensed to him again? for of him, and through him, and to him are all things,’ Rom. xi. 34 — 36. The incarnation of Christ, and his mediation thereon, were not the procuring cause of these eternal counsels of God ; but the effects of them, as the Scripture constantly de¬ clares. But the design of their accomplishment was laid in the person of the Son alone. As he was the essential wisdom of God, all things were at first created by him. But upon a pros¬ pect of the ruin of all by sin, God would in and by him, as he was fore-ordained to be incarnate, restore all things. The whole counsel of God unto this end centered in him alone. Hence their foundation is rightly said to be laid in him, and is declared so to be by the Apostle, Eph. i. 4. For the spring of the sancti¬ fication and salvation of the church lies in election, the decree whereof compriseth the counsels of God concerning them. Herein God from the beginning ‘ chooseth us unto salvation through the sanctification of the Spirit,’ 2 Thess. ii. 13. The one being the end he designed, the other the means and way thereof. But this he did in Christ ; he 4 hath chosen us in him before the foundation of the world, that we should be holy and unblameable before him in love ;’ that is, 1 unto salvation through the sanctification of the Spirit.’ In him we were not actually, nor by faith, before the foundation of the world ; yet were we then chosen in him, as the only foundation of the ex¬ ecution of all the counsels of God, concerning our sanctification and salvation. Thus as all things were originally made and created by him, as he was the essential wisdom of God, so all things are 92 THE PERSON OF CHRIST THE FOUNDATION renewed and recovered by him, as he is the provisional wisdom of God in and by his incarnation. Therefore, as these things put together and compared unto his glory, Col. i. 15, 16, 17, 18, 19. ‘He is the image of the invisible God, the first-born of every creature. For by him were all things created that are in heaven, and that are in the earth, visible and invisible, all things were created by him and for him ; and he is before all things, and by him all things consist ; and he is the head of the body, the church : who is the beginning, the first-born from the dead, that in all things he might have the pre-eminence.5 Two things as the foundation of what is ascribed unto the Lord Christ in the ensuing discourse, are asserted, ver. 15. (1.) ‘ That he is the image of the invisible God.5 (2.) That he is the first-born of every creature ; things seemingly very dis¬ tant in themselves, but gloriously united concentering in his person. 1. He is the image of the invisible God ; or, as it is elsewhere expressed, he is in the form of God, his essential form, for other forms there is none in the divine nature. The bright- ness of his glory, and express image of the Fathers person. And he is called here the invisible God, not absolutely with respect unto his essence, though it be most true, the divine es¬ sence being absolutely invisible, and that equally whether con¬ sidered as in the Father or in the Son. But he is called so, with respect unto his counsels, his will, his love, and his grace. For so ‘none hath seen him at any time, but the only begot¬ ten which is in the bosom of the Father,5 he declares him, John i. 18. As he is thus the essential, the eternal image of the in¬ visible God, his wisdom and power, the efficiency of the first creation, and its consistence being created, is ascribed unto him, ver, 16, 17. ‘ By him were all things created that are in heaven and in earth, visible and invisible.’ And because of the great notions and apprehensions that were then in the world, especially among the Jews unto whom the Apostle had respect in this epistle, of the greatness and glory of the invisi¬ ble part of the creation in heaven above, he mentions them in particular, under the most glorious titles that any could, or then did ascribe unto them ; ‘ whether they be thrones or do- OF ALL THE COUNSELS OF GOD. 93 minions, or principalities, or powers.’ All things were created by him, and for him ; the same expression that is used of God absolutely, Rom. xi. 36. Rev. iv. 11. Adel hereunto those other places to this purpose, John i. 1,2, 3. Heb. i. 1, 2, 3. and those that are not under the efficacy of spiritual infatuations, cannot but admire at the power of unbelief, the blindness of the minds of men, and the craft of Satan, in them who deny the divine nature of Jesus Christ. For whereas the Apostle plainly af¬ firms, that the works of the creation do demonstrate the eternal power and Godhead of him by whom they were created, Rom. i. 19, 20. and not only so, but it is uncontrolably evident in the light of nature ; it being so directly, expressly, frequently af¬ firmed, that all things whatever, absolutely, and in their distri¬ butions into heaven and earth, with the things contained res¬ pectively in them, were made and created by Christ ; it is the highest rebellion against the light and teachings of God, to dis¬ believe his divine existence and power. (2.) Again it is added, that he 1 is the first-born of every creature ;’ which principally respects the new creation, as it is declared, ver. 18. ‘He is the head of the body, the church, the beginning, the first-born from the dead ; that in all things he might have the pre-eminence.’ For in him were all the coun¬ sels of God laid for the recovery of all things unto himself : as he was to be incarnate. And the accomplishment of these coun¬ sels of God by him, the Apostle declares at large in the ensu¬ ing verses. And these things are both conjoined and com¬ posed in this place. As God the Father did nothing in the first creation but by him as his eternal wisdom, John i. 3. Heb. i. 2. Prov. viii. so he designed nothing in the new crea¬ tion or restoration of all things unto his glory, but in him as he was to be incarnate. Wherefore in his person were laid all the foundations of the counsels of God for the sanctification and salvation of the church. Herein he is glorified, and that in a way unspeakably, exceeding all that glory which would have accrued unto him from the first creation, had all things abode in their primitive constitution. His person, therefore, is the foundation of the church, the y great mystery of godliness, or the religion we profess ; the en- 94 THE PERSON OP CHRIST THE GREAT tire life and soul of all spiritual truth ; in that all c the coun¬ sels of the wisdom, grace, and goodness of God, for the redemp¬ tion, vocation, sanctification, and salvation of the church, were all laid in him, and by him were all to be accomplished.’ CHAR Y. THE PERSON OP CHRIST THE GREAT REPRESENTATIVE OF GOD AND HIS WILL. What may be known of God, is his nature and existence, with the holy counsels of his will. A representation of them unto ns is the foundation of all religion, and the means of our conformity unto him, wherein our present duty and future blessedness do consist. For to know God, so as thereby to be made like unto him, is the chief end of man. This is done perfectly only in the person of Christ, all other means of it be- insf subordinate thereunto, and none of them of the same na- ture therewithal. The end of the world itself is to instruct us in the knowledge of God in Christ. That, therefore, which I shall now demonstrate is, ‘ That in the person and mediation of Christ, (which are inseparable in all the respects of faith un¬ to him,) there is made unto us a blessed representation of the glorious properties of the divine nature, and of the holy counsels of the will of God. The first of these I shall speak unto in this chapter, the other in that which ensues ; wherein we shall manifest how all divine truths do centre in the person of Christ. And the consideration of sundry things are neces¬ sary unto the explication hereof. 1. God in his own essence, being and existence, is absolute¬ ly incomprehensible. His nature being immense ; and all his holy properties essentially infinite, no creature can directly or perfectly comprehend them, or any of them. He must be in¬ finite that can perfectly comprehend that which is infinite. Wherefore God is perfectly known unto himself only; but as 95 REPRESENTATIVE OF GOD AND HIS WILL. for ns, how little a portion is heard of him ? Hence he is call¬ ed the invisible God, and said to dwell in light inaccessible* The subsistence of his most single and simple nature in three distinct persons, though it raises and ennobles faith in its reve¬ lation, yet it amazeth reason which would trust to itself in the contemplation of it: whence men grow giddy who will own no other guide, and are carried out of the way of truth. 1 No man hath seen God at any time ; the only begotten who is in the bosom of the Father, he hath declared him,’ John i. 18. 1 Tim. vi. 16. 2. Therefore we can have no direct intuitive notions or ap¬ prehensions of the divine essence, or its properties. Such knowledge is too wonderful for us. Whatever is pleaded for an intellectual vision of the essence of God in the light of glory, yet none pretend unto a possibility of an immediate full comprehension of it. But in our present state God is unto us as was he unto Moses under all the external manifestations of his glory, in thick darkness, Exod. xx. 21. All the rational conceptions of the minds of men are swallowed up, and lost, when they would exercise themselves directly on that which is absolutely immense, eternal, infinite. When we say it is so, we know not what we say, but only that it is not otherwise. What we deny of God, we know in some measure, but what we affirm we know not : only we declare what we believe and adore. Neque sensus est ejus , neque phantasia, neque opinio, nec ratio , nec scientia , says Dionys. de Devin. Nomin. 1. We have no means, no corporal, no intellectual instrument or power for the comprehension of him, nor hath any other creature, e™ avro virep igiv b Qeog, ov povov oi UpocprjT ai, aXX’ hSev ayyeXoi elSov, are apxayysXoi, aXX’ iav epwr/j- cnqg avrug aKvarj nspi piv rag tunas hSe ixTtoKpivopevog So\a Si iv vxpiroig povov aSovreg too Oca kclv napa twv XepuSip t) twv aeputpEip iiriQvpri^o.g rt padtiu, rd pvgiKov t5 aytaapS piXog dxovari, teat otl nXfipriS o ovpavdg £ai f] Xrj Trjg Souris avrS. { For that wllicll is God (the essence of God) not only have not the prophets seen, but neither the angels nor the archangels. If thou wilt inquire of them, thou shalt have nothing of the substance of God, but only hear them say, Glory to God on high. If thou askest the cherubims and seraphims, thou shalt only hear the praise of holiness, the whole earth is full of his glory,’ says Chrysostome, in cap. 1. Job. v. 18. That God is in himself 96 THE PERSON OF CHRIST THE GREAT absolutely incomprehensible unto us, is a necessary effect of our infinite distance from him. But as he externally repre¬ sents himself unto us, and by the notions which are ingenera¬ ted in us by the effects of his properties, are our conceptions of him, Psal. xix. 1. Rom. i. 21. This is declared in the answer given unto that request by Moses ; ‘ 1 beseech thee, shew me thy glory.’ Exod. xxxiii. 28. Moses had heard a voice speaking unto him, but he that spake was in thick darkness, he saw him not. Glorious evidences he gave of his majestatical presence, but no appearance was made of his essence or person. Hereon Moses desireth for the full satisfaction of his soul (as the nearer any one is unto God, the more earnest will be his desire after the full fruition of him) that he might have a sight of his glory, not of that created glory in the tokens of his presence and power which he had beheld, but of the uncreated glory of his essence and being. Through a transport of love to God, he would have been in hea¬ ven whilst he was on the earth; yea, desired more than heaven it¬ self will afford, if he would have seen the essence of God with his corporeal eyes. In answer hereunto, God tells him, That he cannot see his face and live : none can have either bodily sight or direct mental intuition of the divine Being. But this I will do, saith God, ‘I will make my glory pass before thee, and thou shalt see my back parts,5 Exod. xxxiii. 18 — 23, &c. This is all that God would grant ; namely, such external repre¬ sentations of himself in the proclamation of his name, and cre¬ ated appearances of his glory, as we have of a man whose back parts only we behold as he passeth by us. But as to the being of God, and his subsistence in the Trinity of persons, we have no direct intuition into them, much less comprehension of them. 3. It is evident, therefore, that our conceptions of God, and of the glorious properties of his nature, are both ingenerated in us, and regulated under the conduct of divine revelation, by re¬ flections of his glory on other things, and representations of his divine excellencies in the effects of them. So the invisible things of God, 1 even his eternal power and Godhead, are clear¬ ly seen, being manifested and understood by the things that are made, Rom. i. 20. Yet must it be granted, that no mere creature, not the angels above, not the heaven of heavens, are REPRESENTATIVE OF GOD AND HIS WILL. 97 meet or able to receive upon them such characters of the divine excellencies, as to be a complete satisfactory representation of the being and properties of God unto us. They are all finite and limited, and so cannot properly represent that which is in¬ finite and immense. And this is the true reason why all wor¬ ship or religious adoration of them is idolatry. Yet are there such effects of God’s glory in them, such impressions of the di¬ vine excellencies upon them, as we cannot comprehend' nor search out unto perfection. How little do we conceive of the nature, glory and power of angels ? so remote are we from an immediate comprehension of the uncreated glory of God, as that we cannot fully apprehend, nor conceive aright, the reflection of it on creatures in themselves finite and limited. Hence they thought of old when they had seen an angel, that so much of the divine perfections had been manifested unto them, that thereon they must die, Judg. xiii. 21, 22. Howbeit they come infinitely short of making any complete representation of God, nor is it otherwise with any creature whatever. 4. Mankind seemed to have always had a common appre¬ hension, that there was need of a nearer and more full repre¬ sentation of God unto them, than was made in any of the works of creation or providence. The heavens indeed declared his glory, and the firmament always shewed his handy- work. The invisible things of his eternal power and Godhead were continually made known by the things that are made. But men generally miscarried and missed it in the contemplation of them, as the Apostle declares, Rom. i. For still they were influenced by a common presumption, that there must be a nearer and more evident manifestation of God; that made by the works of creation and providence being not sufficient to guide them unto him. But in the pursuit hereof, they utterly ruined themselves. They would do what God had not done. By common consent they had framed representations of God unto themselves; and were so besotted therein, that they utter¬ ly lost the benefit which they might have received by the mani¬ festation of him in the works of creation, and took up with most foolish imaginations. For whereas they might have learned from thence, the being of God, his infinite wisdom, power, and 13 98 THE PERSON OP CHRIST THE GREAT goodness, namely, in the impressions and characters of them on the things that were made ; in their own representations of him, they changed the ‘glory of the invisible God into an im¬ age made like unto corruptible man, and to birds, and to four- footed beasts, and creeping things,’ Rom. i. 23. wherefore this common presumption, that there was no way to attain a due sense of the divine being, but by some representation of it, though true in itself, yet by the craft of Satan, and foolish superstitions of the minds of men, became the occasion of all idolatry and fla¬ gitious wickedness in the world. Hence were all those tTiubavcicu , or supposed illustrious appearances of their gods, which Satan deluded the Gentiles by; and hence were all the ways which they devised to bring God into human nature, or the likeness of it. Wherefore in all the revelations that ever God made of himself, his mind and will, he always laid this practice of making representations of him, under the most severe interdict and prohibition. And this he did evidently for these two rea¬ sons : (1.) Because it was a bold and foolish intrenching upon his provisional wisdom in the case. He had taken care that there should be a glorious image and representation of himself, infi¬ nitely above what any created wisdom could find out. But as when Moses went into the mount, the Israelites would not wait for his return, but made a calf in his stead ; so mankind, refus¬ ing to wait for the actual exhibition of that glorious image of himself which God had provided, they broke upon his wisdom and sovereignty, to make some of their own. For this cause was God so provoked, that he gave them up to such stupid blindness, that in those things wherein they thought to shew themselves wise, and to bring God nearer unto them, they? be¬ came contemptibly foolish, abased their nature, and all the no¬ ble faculties of their minds unto hell, and departed unto the ut¬ most distance from God, whom they sought to bring near unto them. (2.) Because nothing that can fall into the invention or ima¬ gination ol men, could make any other but false representations of him, and so substitute an idol in his place. His own imme¬ diate works have great characters of his divine excellencies upon REPRESENTATIVE OF GOD AND HIS WILL. 99 them, though unto us obscure, and not clearly legible without the light of revelation. Somewhat he did of old represent of his glorious presence, though not of his being, in the visible insti¬ tutions of his worship. But all men’s inventions to this end, which are neither divine works of nature, nor divine institu¬ tions of worship, are all but false representations of God, and therefore accursed by him. Wherefore it is granted, that God hath placed many charac¬ ters of his divine excellencies upon his works of creation and providence ; many of his glorious presence, upon the taberna¬ cle and temple of old ; but none of these things ever did or could give such a representation of him, as wherein the souls of men might fully acquiesce, or obtain such conceptions of him as might enable them to worship and honour him in a due man¬ ner. They cannot, I say, by all that may be seen in them, and learned from them, represent God as the complete object of all our affections, of all the actings of our souls in faith, trust, love, fear, obedience, in that way whereby he may be glorified, and we may be brought unto the everlasting fruition of him. This therefore is yet to be inquired after. Wherefore, 5. A mere external doctrinal revelation of the divine nature and properties, without any exemplification, or real representa¬ tion of them, was not sufficient unto the end of Godin the mani¬ festation of himself. This is done in the Scripture; but the whole Scripture is built on this foundation, or proceeds on this supposition, that there is a real representation of the divine na¬ ture unto us, which it declares and describes. And as there was such a notion on the minds of all men, that some representation of God, wherein he might be near unto them, was necessary, which arose from the consideration of the infinite distance be-* tween the divine nature and their own, which allowed of no measures between them ; so as unto the event God himself hath declared that in his own way such a representation was needful unto that end of the manifestation of himself, which he designed. For, 6. All this is done in the person of Christ. He is the com¬ plete image and perfect representation of the divine being and excellencies. I do not speak of it absolutely, but as God proposeth 100 THE PERSON OF CHRIST THE GREAT himself as the object of our faith, trust, and obedience. Hence it is God as the Father, who is so peculiarly represented in him and by him, as he says, ‘ he that hath seen the Son, Hath seen the Father also,’ John xiv. 9. Unto such a representation two things are required. (1.) That all the properties of the divine nature, the knowledge whereof is necessary unto our present obedience and future bles¬ sedness, be expressed in it, and manifested unto us. (2.) That there be therein the nearest approach of the divine nature made unto us whereof it is capable, and which we can receive. And both these are found in the person of Christ, and therein alone. In the person of Christ we consider both the constitution of it in the union of his natures, and respect of it unto his work of mediation, which was the end of that constitution. And, (1.) Therein as so considered, is there a blessed representa¬ tion made unto us of all the holy properties of the nature of God ; of his wisdom, his power, his goodness, grace, and love, his righteousness, truth, and holiness, his mercy, and patience. As this is affirmed concerning them all in general, or the glory of God in them, which is seen and known only in the face of Christ ; so it were easy to manifest the same concerning every one of them in particular, by express testimonies of Scripture* But I shall at present confine myself unto the proofs of the whole assertion which do ensue. (2.) There is therein the most incomprehensible approach of the divine nature made unto ours ; full as all the imaginations of men did ever infinitely fall short of; as hath been before de¬ clared. In the assumption of our nature into personal union with himself, and our cognation unto God thereby, with the union which believers obtain with him thereon, being £ one in the Father, and the Son, as the Father is in the Son, and the Son in the Father,’ John xvii. 20, 21. there is the nearest ap¬ proach of the divine being unto us, that the nature of things is capable of. Both these ends were designed in those representa¬ tions ot God, which were of human invention ; but in both of them they utterly failed. For, instead of representing any of the glorious properties of the nature of God, they debased it, REPRESENTATIVE OF GOD AND HIS WILL. 101 dishonored it, and filled the minds of men with vile conceptions of it. And, instead of bringing God nearer unto them, they put themselves at an infinite moral distance from him. But my design is the confirmation of oar assertions from the Scripture. Col. i. 15. ‘ Ha is the image of the invisible God.’ This title or property of invisible, the Apostle here gives unto God, to shew what need there was of an image or representation of him unto us, as well as of one in whom he would declare the coun¬ sels of his will. For he intends not only the absolute invisi¬ bility of his essence, but his being unknown unto us in himself. Wherefore, as was before observed, mankind was generally prone to make visible representations of this invisible God, that in them they might contemplate on him, and have him present with them, as they foolishly imagined. Unto the craft of Satan abusing this inclination of mankind, idolatry owes its original and progress in the world. Howbeit, necessary it was that this invisible God should be so represented unto us by some image of him, as that we might know him, and that therein he might be worshipped according unto his own mind and will. But this must be of his own contrivance, an effect of his own infi¬ nite wisdom. Hence as he absolutely rejecteth all images and representations of him, of men’s devising, for the reasons before- mentioned, and declares that the honour that any should think would thereby redound unto him, was not given unto him, but unto the devil; so that which he hath provided himself, unto his own holy ends and purposes, is every way approved of him. For he will have all ‘ men honour the Son, even as they honour the Father and so, as that he who 4 honoureth not the Son, honoureth not the Father,’ John. v. 23, 25. Tiiis image, therefore, is the person of Christ ; £he is the im¬ age of the invisible God.’ This, in the first place, respects the divine person absolutely as he is the essential image of the Fa¬ ther ; which must briefly be declared. 1. The Son is sometimes said to be h * arpi, in the Father, and the Father in the Son. John xiv. 10. 1 Believest thou not that I am in the Father, and the Father in me?’ This is from the unity or sameness of their nature ; for c he and the Father are one,’ John x. 30. Thence 4 all things that the Father hath are 102 THE PERSON OF CHRIST THE GREAT his,’ chap. xvi. 15. because their nature is one and the same. With respect unto the divine essence absolutely considered, wherein the Father is in the Son, and the Son in the Father, the one cannot be said to be the image of the other. For he and the Father are one ; and one and the same thing cannot be the image of itself in that wherein it is one. 2. Tiie Son is said not only to be iv varpt, in the Father, in the unity of the same essence; but also npos tov narepa, or e«ov, with the Father, or with God, in the distinction of his person. John i. 1. 1 The Word was with God, and the Word was God.’ The Word was God, in the unity of the divine essence ; and the Word was with God in its distinct personal subsistence. The Word, that is, the person of the Son, as distinct from the Fa¬ ther, was with God, or the Father. And in this respect he is the essential image of the Father, as he is calkd in this place, and Heb. i. 3. and that because he partakes of all the same di¬ vine properties with the Father. But although the Father on the other side be partaker of all the essential divine properties of the Son, yet is not he said to be the image of the Son. For this property of an image respects not the things themselves, but the manner of the participation of them. Now the Son receives all from the Father, and the Father nothing from the Son. Whatever belongs unto the per¬ son of the Son, as the person of the Son he receives it all from the Father by eternal generation ; for ‘ as the Father hath life in himself, so hath he given unto the Son, to have life in him¬ self,1 John v. 2(5. He is therefore the essential image of the Father, because all the properties of the divine nature are com¬ municated unto him, together with personality from the Father. 3. In his incarnation the Son was made the representative image of God unto us, as he was in his person the essential image of the Father by eternal generation. The invisible God, whose nature and divine excellencies our understandings can make no approach unto, doth in him represent, exhibit, or make present unto our faith and spiritual sense, both himself and all the glorious excellencies of his nature. Wherefore our Lord Jesus Christ, the Son of God, may be considered three ways : / REPRESENTATIVE OF GOl) AND HIS WILL. 103 1. Merely with respect unto his divine nature. This is one and the same with that of the Father. In this respect the one is not the image of the other, for both are the same. 2. With respect unto his divine person as the Son of the Fa¬ ther ; the only begotten, the eternal Son of God. Thus he re¬ ceives as his personality, so all divine excellencies from the Father ; so he is the essential image of the Father’s person. 3. As he took our nature upon him; or in the assumption of our nature into personal union with himself, in order unto the work of his mediation ; so is he the only representative image of God unto us; in whom alone we see, know, and learn all the divine excellencies, so as to live unto God, and be directed unto the enjoyment of him. All this himself instructs us in. He reflects it on the Pharisees as an effect of their blindness and ignorance, that they 1 had neither heard the voice of God at any time, nor seen his shape,’ John v. 37. And in opposition hereunto, he tells his disciples, that £ they had known the Fa¬ ther, and seen him,’ chap. xiv. 7. And the reason he gives thereof, is, ‘ because they that knew him, knew the Father also ’ And when one of his disciples, not yet sufficiently instructed in this mystery, replied, ‘Lord shew us the Father, and it sufhceth us,’ ver. 9. His answer is, ‘ Have I been so long time with you, and hast thou not known me ? He that hath seen me, hath seen the Father,’ ver. 10. Three things are required unto the justification of this asser¬ tion : (1.) That the Father and he be of the same nature, have the same essence and being. For otherwise it would not foliow that he who had • seen him, had seen the Father also.’ This ground of it he declares in the next verse, ‘ The Father is in me, and I am in the Father,’ namely, because they were one in nature and essence. For the divine nature being simply the same in them all, the divine persons are in each other by virtue of the oneness of that nature. (2.) That he be distinct from him. For otherwise there can¬ not be a seeing of the Father by the seeing of him. He is seen in the Son as represented by him, as his image; the Word, the 104 THE PERSON OF CHRIST THE GREAT Son of the Father, as he was with God. The unity of nature, and the distinction of persons, is the ground of that assertion of our Saviour; c lie that hath seen me, hath seen the Father also.’ (3.) B it, moreover, the Lord Christ hath a respect herein unto himself in his entire person as he was incarnate, and there¬ in unto the discharge of his mediatory work. ‘ Have I been so long time with you, and hast thou not known me?’ Whilst he was with them, dwelt among them, conversed with them, he was the great representative of the glory of God unto them. And notwithstanding this particular mistake, they did then ‘see his glory, the glory of the only begotten of the Father,’ John i. 14. And in him was manifested the glory of the Father. ‘ He is the image of the invisible God.’ In him God was, in him he dwelt, in him is he known, in him is he worshipped accord¬ ing unto his own will, in him is there a nearer approach made unto us, by the divine nature, that ever could enter into the heart of men to conceive. In the constitution of his person of two natures, so infinitely distinct and separate in themselves, and in the work it was designed unto, the wisdom, power, good¬ ness, love, grace, mercy, holiness, and faithfulness of God, are manifested unto us. This is the one blessed image of the invi¬ sible God, wherein we may learn, wherein we may contemplate and adore all his divine perfections. The same truth is testified unto, Heb. i. 3. ‘ God spake unto Us in the Son, who is the brightness of his glory, and the ex¬ press image of his person.’ His divine nature is here included, as that without which he could not have made a perfect repre¬ sentation of God unto us. For the Apostle speaks of him, as of him ‘by whom the worlds were made, and who upholdeth all tilings by the word of his power.’ Yet doth he not speak of himself absolutely as he was God, but also as he, who ‘ in him¬ self purged our sins, and sat down at the right hand of the ma¬ jesty on high,’ that is, in his whole person. Herein he is a-zav yaana rfjs So^ns, the cffulgency, the resplendency of divine glory. That wherein the divine glory shines forth, is an evident mani¬ festation of itself unto us. And as a further explication of the same mystery, it is added that lie is the character or express REPRESENTATIVE OF GOD AND HIS WILL. 105 image of the person of the Father. Such an impression of all the glorious properties of God is on him, as that thereby they become legible unto all them that believe. So the same Apostle affirms again, that he is ‘ the image of God,’ 2 Cor. iv. 4. In what sense and unto what end he de¬ clares, ver. 6. 1 We have the knowledge of the glory of God in the face of Jesus Christ.’ Still it is supposed that the glory of God, as essentially in him is invisible unto us, and incompre¬ hensible by us. Yet is there a knowledge of it necessary unto us, that we may live unto him, and come unto the enjoyment of him. This we obtain only in the face or person of Christ iv npoacoTTco r« ; for in him that glory is represented unto us. This was the testimony which the Apostles gave concerning him, when he dwelt among them in the days of his flesh. ‘ They saw his glory, the glory as of the only begotten of the Father, full of grace and truth,’ John i. 14. The divine glory was manifest in him, and in him they saw the glory of the father. So the same Apostle witnesseth again who record¬ ed this testimony, 1 John i. 2. 1 For the life was manifested, and we have seen it, and bear witness that eternal life was with the Father, and was manifested unto us.’ In the Son incar¬ nate, that eternal life which was originally in and with the Father, was manifest unto us. It may be said, that the Scripture itself is sufficient for this end of the declaration of God unto us, so that there is no need of any other representation of him ; and these things serve only to turn the minds of men from learning the mind and will of God therein, to seek for all in the person of Christ. But the true end of proposing these things, is to draw men unto the dili¬ gent study of the Scripture, wherein alone they are revealed and declared. And in its proper use, and unto its proper end, it is perfect and most sufficient. It is \6yos r5 e es, the word of God: howbeit it is not Xoyo? the internal essential word of God, but \oyos 7 rpocpopiKos, the external word spoken by him. It is not, therefore, nor can be, the image of God either essen¬ tial or representative, but is the revelation and declaration of it unto us, without which we can know nothing of it. Christ is the image of the invisible God, the express image 14 106 THE PERSON OF CHRIST THE GREAT of the person of the Father. And the principal end of the whole Scripture, especially of the gospel, is to declare him so to be, and how he is so. What God promised by his prophets in the holy Scriptures, concerning his Son Jesus Christ, is fully declared in the gospel, Rom. i. 1, 2, 3, 4. The gospel is the declaration of Christ, as 1 the power of God, and the wisdom of God,’ 1 Cor. i. 23, 24. Or an evident representation of God in his person and mediation unto us, Gal. iii. 1. Wherefore three things are herein to be considered : 1. Objection reale et formale fidei ; the real formal object of our faith in this matter. This is the person of Christ, the Son of God incarnate, the representative image of the glory of God unto us ; as in the testimonies insisted on. 2. Medium rev elans, or lumen deferens; the means of its revelation, or the objective light whereby the perception and knowledge of it is conveyed unto our minds. This is the gos¬ pel compared unto a glass, because of the prospect which we have the image of God therein, 2 Cor. iii. 18. But without it, by any other means, and not by it, we can behold nothing of this image of God. 3. Lumen pr cep ar an s, elevans,disponens subjectum. The internal light of the mind in the saving illumination of the holy Spirit enabling us by that means, and in the use of it, spiritually to behold and discern the glory of God in the face of Jesus Christ, 2 Cor. iv. 6. Through both these, in their several ways of operation, there proceedeth from the real object of our faith, Christ as the image of God, a transforming power, whereby the soul is changed into the same image, or is made conformable unto Christ, which is that whereunto we are predestinated. But we may yet a little further contemplate on these things, in some in¬ stances wherein the glory of God and our own duty are con¬ cerned. 1. The glory of God’s wisdom is exalted, and the pride of the imaginations of men is proportionably debased. And in these two consists the real foundation of all religion in our souls. ^This God designed in the dispensation of himself and his will, 1 Cor. i. 29, 31. This he calls us unto, Isa. ii. 22. Zech, ii. 13. REPRESENTATIVE OF GOD AND HIS WILL. 107 As this frame of heart is prevalent in us, so do all other graces shine and flourish. And it is that which influences all our duties, so far as they are acceptable unto God. And there is no truth more instructive unto it than that before us. It is taken for granted, and the event hath demonstrated it to be so, that some express representation should be made of God unto us ; wherein we might contemplate the glorious excellencies of his nature, and he might draw nigh unto us, and be present with us. This, therefore, men attempted to effect and accom¬ plish, and this God alone hath performed, and could so do. And their several ways for this end are herein manifest. As the way whereby God hath done it, is the principal exaltation of his infinite wisdom and goodness, as shall be immediately more fully declared, so the way whereby men attempted it, was the highest instance of wickedness and folly. It is, as we have de¬ clared, in Christ alone that God hath done it. And that therein he hath exalted and manifested the riches, the treasures of his infinite wisdom and goodness, is that which the gospel, the spirit, and the church, do give testimony unto. A more glorious ef¬ fect of divine wisdom and goodness, a more illustrious mani¬ festation of them, there never was, nor ever shall be, than in the finding out and constitution of this way of the representa¬ tion of God unto us. The ways of men for the same end were so far from giving a right representation of the perfec¬ tions of the divine nature, that they were all of them below, beneath, and unworthy of our own. For in nothing did the blindness, darkness, and folly of our nature, in its depraved condition, ever so exert and evidence themselves, as in the con¬ triving ways for the representation of God unto us, that is, in idolatry the worst and vilest of evils. So Psa. cxv. 4, 5, 6, 7, 8. Isa. xliv. Rev. i. 19, 20, &c. This pride and folly of men, was that which lost all knowledge of God in the world, and all obedience unto him. The ten commandments are but a tran¬ script of the light and law of nature. The first of these requir¬ ed that God, the only true God, the Creator and Governor of all, should be acknowledged, worshipped, believed in, and obeyed. And the second was, that we should not make unto ourselves any image or representation of him. Whatever he 108 THE PERSON OF CHRIST THE GREAT would do himself, yet he strictly forbids that we should make any such unto ourselves. And here began the apostacy of the world from God. They did not absolutely reject him, and so cast off the first fundamental precept of the law of nature ; but they submitted not unto his wisdom and authority in the next, which was evidently educed from it. They would make im¬ ages and representations of him unto themselves. And by this invention of their own, they first dishonoured him. and then forsook him, giving themselves up unto the rule and service of the devil. Wherefore, as the way that God in infinite wisdom found out for the representation of himself unto us, was the only means of recovery from the first apostacy ; the way found out by men unto the same end, was the great means of casting the generality of mankind unto the farthest degree of a new apostacy from God, whereof our nature is capable. And of the same kind will all our contrivances, in what belongs unto his worship and glory, be found to be, though unto us they may appear both specious and necessary. This, therefore, should lead us into a continual admiration of the wisdom and grace of God ; with a due sense of our own vileness and baseness by nature. For. we are in nothing better or wiser than they, who fell into the utmost folly and wickedness, in their designs for the highest end, or the representation of God unto us. The more we dwell on such considerations, the more fear and reverence of God, with faith, trust, and delight in him will be increased ; as also humility in ourselves, with a sense of divin grace and love. 2. There is a peculiar ground of the spiritual efficacy of this representation of God. The revelation that he hath made of himself, and of the glorious properties of his nature in the works of creation and providence, are in themselves clear, plain, and manifest, Psal. xix. 1, 2. Rom. i. 21, 22. Those which are made in Christ are sublime and mysterious. Howbeit, the knowledge we have of him as he is represented unto us in Christ, is far more clear, certain, steady, effectual, and operative, than any we can attain in and by all other ways of revelation. The reason hereof is, not only because there is more full and extensive revelation made of God, his counsels and his will, in REPRESENTATIVE OF GOD AND HIS WILL. 109 Christ and the gospel, than in all the works of creation and providence ; but because this revelation and representation of God is received by faith alone, the other by reason only ; and it is faith that is the principle of spiritual light and life in us. What is received thereby is operative and effectual unto all the ends of the life of God. For we live by faith here, as we shall by sight hereafter. Reason alone, especially as it is corrupted and depraved, can discern no glory in the representation of God by Christ. Yea, all that is spoken thereof or declared in the gos¬ pel, is foolishness unto it. Hence many live in a profession of the faith of the letter of the gospel, yet having no light, guide, nor conduct, but that of reason, they do not, they cannot really behold the 1 glory of God in the face of Jesus Christ nor hath the revelation of it any efficacy upon their souls. The mani¬ festation of him in the light of nature, by the works of creation and providence, is suited unto their reason, and doth effect it ; for that which is made in Christ, they say of it, as the Israel¬ ites did of manna that came down from heaven, What is it ? We know not the meaning of it. For it is made unto faith alone, and all men have not faith. And where God shines into the heart, by that faith which is of divine operation, there, with c open face we behold the glory of God as in a glass,’ or have the knowledge of the glory of God in the face of Jesus Christ. There is not the meanest believer, but in the real exercise of faith in Christ, hath more glorious apprehensions of God, his wisdom, goodness, and grace, of all his glorious excellencies, than the most learned and wise in the world can attain unto, in the exercise of reason, on the proper objects of it. So are these things opposed by the Apostle, 1 Cor. i. Wherefore faith in Christ is the only means of the true knowledge of God ; and the discoveries which are made of him and his excellencies thereby, are those alone which are effectual to conform us un¬ to his image and likeness. And this is the reason why some men are so little affected with the gospel, notwithstanding the continual preaching of it unto them, and their outward profes¬ sion of it. It doth not inwardly affect them, it produceth no blessed effects in them. Some sense they have of the power of God in the works of creation and providence, in his rule and 110 THE PERSON OF CHRIST THE GREAT government; and in the workings of natural conscience. Be¬ yond these they have no real sense of him ; the reason is, be¬ cause they have not faith, whereby alone the representation that is made of God in Christ, and declared in the gospel, is made effectual unto the souls of men. Wherefore, 3. It is the highest degeneracy from the mystery of the Chris¬ tian religion, for men to satisfy themselves in natural discover¬ ies of the divine being and excellencies, without an acquaintance with that perfect declaration and representation of them which is made in the person of Christ, as he is revealed and declared in the gospel. It is confessed, that there may be good use made of the evidence which reason gives, or takes from its own innate principles, with the consideration of the external works of divine wisdom and power, concerning the being and rule of God. But to rest herein, to esteem it the best and most perfect knowledge of God that we can attain, not to rise up unto the more full, perfect, and evident manifestation of himself that he hath made in Christ, is a declaration of our unbelief, and a virtual renunci¬ ation of the gospel. This is the spring of that declension unto a mere natural religion, which discovers itself in many, and usual¬ ly ends in the express denial of the divine person of Christ. For when the proper use of it is despised, on what grounds can the notion of it be long retained 1 But a supposition of his divine person is the foundation of this discourse. Were he not the es¬ sential image of the Father in his own divine person, he could not be the representative image of God unto us, as he is incar¬ nate. For if he were a man only, however miraculously pro¬ duced and gloriously exalted, yet the angels above, the glorious heavens, the seat and throne of God, with other effects of crea¬ ting power and wisdom, would no less represent his glory than it could be done in him. Yet are they nowhere jointly nor se¬ parately styled the ‘ image of the invisible God ; the brightness of his glory, and the express image of his person nor doth God shine into our hearts to give us the knowledge of his glory in the face of them. And it argues the woful enmity of the carnal mind against God, and all the effects of his wisdom, that where¬ as he hath granted us such a glorious image, and representation of himself, we like it not, we delight not in the contemplation REPRESENTATIVE OF GOD AND HIS WILL. Ill of it, but either despise it, or neglect it, and please ourselves in that which is incomparably beneath it. 4. Because God is not thus known, it is that the knowledge of him is so barren and fruitless in the world, as it manifests it¬ self to be. It were easy to produce, yea, endless to number, the testimonies that might be produced out of heathen writers, given unto the being and existence of God, his authority, monarchy, and rule ; yet what were the effects of that knowledge which they had ; besides that wretched idolatry wherein they were all immersed? as the Apostle declares, Rom. i. it rescued them from no kind of wickedness and villainy, as he there also manifests. And the virtues which were found among them? were evidently derived from other causes, and not from the knowledge they had of God. The Jews have the knowledge of God by the letter of the Old Testament. But yet not know¬ ing him in Christ, and having lost all sense and apprehension of those representations which were made of his bein^ in him in the law, they continue universally a people carnal, obstinate, and wicked. They have neither the virtues of the heathens among them, nor the power of the truth of religion. As it was with them of old, so it yet continueth to be ; 5 they profess that they know God, but in works they deny him, being abominable and disobe¬ dient, and to every good work reprobate,5 Titus i. 16. So is it among many that are called Christians at this day in the world. Great pretence there is unto the knowledge of God ; yet did fla¬ gitious sins and wickedness scarce ever more abound among the heathens themselves. It is the knowledge of God in Christ alone that is effectually powerful to work the souls of men unto a conformity unto him. Those alone who behold the glory of God in the face of Jesus Christ, are changed into the same im¬ age from glory to glory. 112 THE PERSON OF CHRIST THE GREAT CHAP. VI. THE PERSON OF CHRIST THE GREAT REPOSITORY OF SACRED TRUTH. ITS RELATION THEREUNTO. Divine supernatural truth is called by the Apostle the 1 truth which is according to godliness,’ Titus i. 1. Whereas, there¬ fore, the person of Christ is the great mystery of godliness, we must, in the next place, inquire what is the relation of spiritual supernatural truth thereunto. And this I shall do in pursuit of what was proposed in the foregoing chapter, namely, That he is the great representative unto the church of God, his holy pro¬ perties, and the counsels of his will. All divine truth may be referred unto two heads : first, that which is essentially so ; and, secondly, that which is so decla- ratively. The first is God himself, the other are the counsels of his will. 1. God himself is the first and only essential truth, in whose being and nature the springs of all truth do lie. Whatever is truth, so far as it is so, is derived from him ; is an emanation from that eternal fountain of it. Being, truth, and goodness, are the principal notions of God, and in him they are all the same. How this is represented in Christ, as he is in himself the essential image of the Father, and as incarnate, the representa¬ tive image of him unto us, hath been declared. 2. The counsels of God are the next spring and cause, as also the subject matter or substance, of all truth, that is so declara- tively. Divine truth is the declaration of all the counsels of God, Acts xx. 27. Of them all, the person of Christ is the sa¬ cred repository and treasury. In him are they to be learned ; all their efficacy and use depends on their relation unto him. He is the centre and circumference of all the lines of truth, that is, which is divine, spiritual, and supernatural.. And the beauty of it is represented unto us only in his face or person. We see it not, we know it not, but as God shines into our hearts to give us the knowledge of it therein, 2 Cor. iv. 6. So he testifieth of REPOSITORY OP SACRED TRUTH, 113 himself, ‘ I am the truth,’ John xiv. 6. He is so essentially, as he is one with the Father, the God of truth, Deut. xxxii. 4. He is so efficiently : as by him alone it is fully and effectually de¬ clared. For 4 no man hath seen God at any time, the only be¬ gotten who is in the bosom of the Father, he hath declared him,’ John i. 18. He is so substantially, in opposition unto the types and shadows of the Old Testament ; for in him 4 dwelt the ful¬ ness of the Godhead bodily,’ Gob ii. 9. The body is of Christ, ver. 17. He is so subjectively ; for all divine truth relating to the saving knowledge of God, is treasured up in him. In 4 him are hid all the treasures of wisdom and knowledge,’ Col. ii. 3. That is, the wisdom and knowledge of God in his counsels concerning the vocation, sanctification, and salvation of the church ; concerning which the x4postle falls into that holy admiration ; 4 O the depth of the riches both of the wisdom and knowledge of God,’ Rom. xi. 33. And they are called treasures on a twofold account, both mentioned together by the Psalmist. 4 How precious are thy thoughts unto me, O Lord, how great is the sum of them?’ They are treasures, because precious and valuable, and are therefore usually preferred above all earthly treasures which men most highly esteem, Prov. iii. 14, 15. And they are so because of the greatness of the sum of them ; and therefore also called unsearchable riches, Eph. iii. 8. These precious unsearchable treasures of the wisdom and knowledge of God, that is, all divine supernatural truths, are hid, or safely deposited in Christ, in and from whom alone they are to be learned and received. So are we said to 4 learn the truth as it is in Jesus,’ Eph. iv. 21. And the knowledge of all evangeli¬ cal sacred truth, is in the Scripture most frequently expressed by the knowledge of him, John viii. 19. chap. xvii. 3. 2 Cor. ii. 14. chap. iv. 5, 6. Eph. i. 17. Phil. iii. 8 — 10. 1 John i. 1, 2. chap. ii. 4 — 13, 14. chap. v. 20. 2 Peter ii. 20. Setting aside what we have discoursed and proved before, concerning the laying the foundation of all the counsels of God in the person of Christ, and the representation of them in the ineffable constitution thereof, I shall give some few instances of this relation of all supernatural truth unto him ; manifesting 15 114 THE PERSON OF CHRIST THE GREAT that we cannot learn them, nor know them, but with a due re¬ spect thereunto. 1. There are two things wherein the glory of truth doth con¬ sist : (1.) Its light. (2.) Its efficacy or power. And both these do all supernatural truths derive from this relation unto Christ. (1.) No truth whatever brings any spiritual light unto the mind but by virtue thereof. ‘ In him is life, and the life is the light of men,’ John i. 4. 1 He is the true light which lighteth every man that cometh into the world,5 verse 9. Wherefore, as truth is the only means of illumination, so it cannot communi¬ cate any light unto the mind, but only as it is a beam from him, as it is an organ to convey it from that fountain. Separated from him and its relation unto him, it will not retain, it cannot communicate any real spiritual light or understanding to the souls of men. How should it, if all light be originally in him, as the Scripture testifieth ? Then alone is the mind irradiated with heavenly truth, when it is received as proceeding from, and leading unto the Sun of righteousness, the blessed spring of all spiritual light, which is Christ himself. Whatever no¬ tional knowledge men may have of divine truths, as they are doctrinally proposed in the Scripture, yet if they know them not in their respect unto the person of Christ as the foundation of the counsels of God ; if they discern not how they proceed from him, and centre in him; they will bring no spiritual saving light unto their understanding. For all spiritual life and light is in him, and from him alone. An instance hereof we have in the Jews : they have the Scriptures of the Old Testament, wherein the substance of all divine truth is revealed and expressed ; and they are diligent in the study of them : howbeit their minds are not at all illuminated, nor irradiated by the truths contained in them, but they live and walk in horrible darkness. And the only reason hereof is, because they know not, because they re¬ ject the relation of them unto Christ, without which they are deprived of all enlightening power. (2.) Efficacy or power is the second property of divine truth. And the end of this efficacy is to make us like unto God. Eph. iv. 20 — 24. The mortification of sin, the renovation of our natures, the sanctification of our minds, hearts and affections, REPOSITORY OF SACRED TRUTH. 115 the consolation of our souls, with their edification in all the parts of the life of God, and the like, are the things that God hath designed to effect by his truth, John xvii. 17. Whence it is able to 1 build us up, and give us an inheritance among all them that are sanctified.’ Acts xx. 32. But it is from their re¬ lation unto the person of Christ, that they have any tiling of this power and efficacy. For they have it no otherwise but as they are conveyances of his grace unto the souls of men. So 1 John i. 1, 2. Wherefore, as professors of the truth, if separated from Christ as unto a real union, are withering branches : so truths profes¬ sed, if doctrinally separated from him, or their respect unto him, have no living power or efficacy in the souls of men. When Christ is formed in the heart by them, when he dwelleth plentifully in the soul through their operation, then and not else do they put forth their proper power and efficacy. Otherwise they are as waters separated from the fountain, they quickly dry up or become a noisome puddle ; or as a beam interrupted from its continuity unto the sun, is immediately deprived of light. 2. All divine spiritual truths are declarative either of the grace and love of God unto us, or of our duty, obedience, and gratitude unto him. But as unto these things, Christ is all and in all. Wre can have no due apprehensions of the love and grace of God, no understanding of the divine truths of the word wherein they are revealed, and whereby they are exhibited unto them that believe, but in the exercise of faith on Christ himself. For in him, by, and from him alone it is, that they are proposed unto us, that we are made partakers of them. It is from his fulness that all grace is received. No truth concerning them can by any imagination be separated from him. He is the life and soul of all such truths, without which, as they are written in the word, they are but a dead letter, and that of such a cha¬ racter as is illegible unto us, as unto any real discovery of the grace and love of God. And as to those of the other sort, which are instructive unto us in our duty, obedience, and gratitude, we cannot com$ unto a practical compliance with any one of them but by the aids of grace received from him. For 1 with- 116 THE PERSON OF CHRIST THE GREAT out him we can do nothing,’ John xv. 5. And he alone under¬ stands divine truth, who doth it, John vii. 17. There is not therefore any one text of Scripture which presseth our duty unto God, that we can so understand as to perform that duty in an acceptable manner, without an actual regard unto Christ, from whom alone we receive ability for the performance of it, and in or through whom alone it is accepted with God. 3. All the evidence of divine spiritual truth, and all the foundation of our real interest in the things whereof it is a declaration, as to benefit, advantage, and comfort, depends on their relation unto Christ. We may take an instance in one article of divine truth, which seems to be most disengaged from any such relation, namely, the resurrection of the dead* But there is no man who rightly believes or comprehends this truth, who doth it not upon the evidence given unto it, and example of it in the person of Christ rising from the dead. Nor can any man have a comfortable expectation, or faith of an especial interest in a blessed resurrection, (which is our whole concern in that truth, Phil. iii. 11.) but by virtue of a mystical union unto him as the head of the church that shall be raised unto glory. Both these the Apostle insists upon at large, 1 Cor. xv. So is it with all other truths what¬ ever. Wherefore all divine supernatural truths, revealed in the Scripture, being nothing but the declaration of these counsels of God, whose foundation was laid in the person of Christ ; and whereas they are all of them expressive of the love, wis¬ dom, goodness, and grace of God unto us, or instructive in our obedience and duty to him, all the actings of God towards us, and all ours towards him, being in and through him alone. And whereas all the life and power of these truths, all their beauty, symmetry, and harmony in their union and conjunc¬ tion which is expressive of divine wisdom, is all from him, who, as a living Spirit diffused through the whole system, both acts and animates it, all the treasures of truth, wisdom, and knowledge may be well said to be 1 hid in him.’ And we may consider some things that ensue hereon. (1.) Hence it is that those who reject the divine person of REPOSITORY OF SACRED TRUTH. 117 Christ, who believe it not, who discern not the wisdom, grace, love, and power of God therein, do constantly reject or cor¬ rupt all other spiritual truths of divine revelation, nor can it otherwise be. For they have a consistency only in their re¬ lation unto the mystery of godliness, God manifest in the flesh ; and from thence derive their sense and meaning. This being removed, the truth in all other articles of religion immediately falls to the ground. An instance hereof we have in the So- cinians. For although they retain the common notions of the unity and existence of the divine nature, which are inde¬ libly fixed on the minds of men, yet is there no one truth that belongs peculiarly unto Christian religion, but they either deny it, or horribly deprave it. Many things concerning God and his essential properties ; as his immutability, immen¬ sity. prescience, they have greatly perverted. So is that fulfilled in them which was spoken by Jude the Apostle, ver. 10. 1 They speak evil of the things which they know not ; and what they do know naturally, as brute beasts, in them they corrupt themselves.’ So they do in the things mentioned, whereof there are natural notions in the minds of men. But of evangelical truths, which they know not, they speak evil, and deride them. The holy Trinity they blaspheme ; the incarnation of the Son of God they scorn ; the work of his mediation in his oblation and intercession, with the satis¬ faction and merits of his obedience and suffering, they reject. So do they whatever we are taught of the depravation of our natures by the fall, of the renovation of them by the Holy Ghost ; and unto all other articles of our faith do they offer violence to corrupt them. The beginning of their trans¬ gression or apostacy is in a disbelief of the divine person of Christ. That being rejected, all other sacred truths are re¬ moved from their basis and centre ; that which gives them their unity and harmony. Hereon they fluctuate up and down in the minds of men, and appearing unto them under various deceiving colours, are easily misapprehended or dis¬ believed. Yea, there can no direct proper representation be made of them unto the understandings of men. Dissolve the knot, centre, and harmony in the most beautiful compositio£ 118 THE PERSON OF CHRIST THE GREAT or structure, and every part will contribute as much unto the deformity and ruin of the whole, as it did before unto its beauty and consistency. So is it with every doctrine, so is it with the whole system of evangelical truths. Take the per¬ son of Christ out of them, dissolve their harmony in relation thereunto, whereby we no longer hold the head in the faith and profession of them, and the minds of men cannot deliver them from an irreconcilable difference amono; themselves. Hereon some of them are immediately rejected, and some of them corrupted; for they lose their native light and beauty; they will neither agree nor consist any where but in Christ. Hence it is, that no one instance can be given of any who, from the original of Christian religion, rejected the divine per¬ son of Christ, and preserved any one evangelical truth besides, pure and uncorrupted. And 1 do freely confess, that all which we believe concerning the holy Trinity, the eternal counsels of God, the efficacy of the mediation of Christ, his satisfaction and merit, the way which we own of the sanctification, justifica¬ tion, and salvation of the church, are to be esteemed fables, as the Socinians contend, if what we believe concerning the per¬ son of Christ be so also. 2. Hence it is that the knowledge and profession of the truth with many is so fruitless, inefficacious, and useless. It is not known, it is not understood nor believed in its relation unto Christ, on which account alone it conveys either light or power to the soul. Men profess they know the truth, but they know it not in its proper order, in its harmony and use. It leads them not to Christ, it brings not Christ unto them, and so is lifeless and useless. Hence oft-times none are more estranged from the life of God, than such as have much notional knowledge of the doc¬ trines of the Scripture. For they are all of them useless, and subject to be abused, if they are not improved to form Christ in the soul, and transform the whole person into his likeness and image. This they will not effect where their relation unto him is not understood, where they are not received and learned as a revelation of him, with the mystery of the will and wisdom of God in him. For whereas he is our life, and in our living unto God we do not so much live as he liveth in us, and the life REPOSITORY OF SACRED TRUTH. 119 which we lead in the flesh is by the faith of him, so that we have neither principle nor power of spiritual life but in, by, and from him, whatever knowledge we have of the truth, if it do not effect an union between him and our souls, it will be lifeless in us, and unprofitable unto us. It is ‘learning the truth as it is in Jesus,’ which alone reneweth theimageof God in us, Eph. iv. 21 — 24. Where it is otherwise, where men have notions of evangelical truths, but know not Christ in them, whatever they profess, when they come really to examine themselves, they will find them of no use unto them, but that all things be¬ tween God and their souls are stated on natural light and com- moil presumptions. CHAP. VII. POWER AND EFFICACY COMMUNICATED UNTO THE OFFICE OF CHRIST FOR THE SALVATION OF THE CHURCH FROM HIS PERSON. It is by the exercise and discharge of the office of Christ, as the King, Priest, and Prophet of the church, that we are redeem¬ ed, sanctified, and saved. Thereby doth he immediately com¬ municate all gospel benefits unto us, gives us an access unto God here by grace, and in glory hereafter. For he saves us, as he is the Mediator between God and man. But hereon an in¬ quiry may be made, whence it is that the acts and duties of this office of Christ, in their exercise and discharge, should have such a power and efficacy with respect unto their supernatural and eternal ends. For the things which depend upon them, which are effected by them, are all the principal means of the glory of God, and the only concernments of the souls of men. And this I say is his holy mysterious person ; from thence alone all power and efficacy is derived and transfused into his offices, and into all that is due in the discharge of them. 120 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST A truth this is of that importance, that the declaration and demonstration of it is the principal design of one entire book of the holy Scriptures, namely, of the epistle of Paul unto the He¬ brews. That the glorious excellency of the person of Christ doth enable him in the discharge of his offices, to accomplish those ends which none other, though vested with the same offi¬ ces, could in the exercise of them attain unto, is the sum and substance of the doctrinal part of that discourse. Here, there¬ fore, we must a little fix our meditation ; and our interest calls us thereunto. For if it be so^ it is evident that we can receive no good, no benefit by virtue of any office of Christ, nor any fruits of their exercise, withom an actual respect of faith unto his person, whence all their lire and power is derived. God gave of old both kings, priests, and prophets unto the church. He both anointed them unto their offices, directed them in their discharge, was present with them in their work, and accepted of their duties. Yet by none of them, nor by all of them together, was the church supernaturally enlightened, internally ruled, or eternally saved, nor could it so be. Some of them, as Moses in particular, had as much power, and as great a presence of God with him, as any mere man could be made partaker of. Yet was he not in his ministry the saviour of the church, nor could he be so any otherwise than typically and temporally. The ministry of them all was subservient unto that end, which by its own power it could not attain. It is evident, therefore, that the redemption and salvation of the church do not depend merely on this, that God hath given one to be the king, priest, and prophet of the church, by the act¬ ings of which offices it is redeemed and saved ; but on the per¬ son of him who was so given unto us, as is fully attested, Isa. ix. 6, 7, 8. This must be declared. Two things were required in general unto the person of Christ, that his offices might be effectual unto the salvation of the church, and without them they could not so have been. And they are such as that their contrivance in the constitution of one and the same person, no created wisdom could reach un- FOR THE SALVATION OF THE CHURCH. 121 to. Wherefore the infinite wisdom of God is most gloriously- manifested therein. I. The first of these is, that he should have a nature pro¬ vided for him, which originally was not his own. For in his divine nature, singly considered, he had no such relation unto them, for whom he was to discharge his offices, as was neces¬ sary to communicate the benefit of them, nor could he discharge their principal duties. God could not die, nor rise again, nor be exalted to be a Prince and a Saviour in his divine nature. Nor was there that especial alliance between it and ours, as should give us an especial interest in what was done thereby. It was mankind in whose behalf he was to exercise these of¬ fices. He was not to bear them immediately with respect unto the angels, and therefore he took not their nature on him, Heb. ii. lb. t? yap Srywy ayyeXcov iiriXapPaverai, 1 He took llOt the nature of ail- gels unto him,’ because he was not to be a mediator for them, a Saviour unto them. Those of them who had sinned were left unto everlasting ruin, and those who retained their original righteousness needed no redemption. But God 1 prepared a bo¬ dy for him that is, an human nature, Heb. x. 5. The pro¬ mise hereof, namely, that he should be { of the seed of the woman,’ was the foundation of the church ; that is, he was made so unto the church in and by that promise, Gen. iii. 15. In the accomplishment thereof he was made of a woman, that so he might be made under the law, Gal. iv. 4. ‘ And took upon him the seed of Abraham,’ Heb. ii. 16. * For because the child¬ ren were partakers of flesh and blood, he also himself took part of the same,’ ver. 14. c For in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest in things appertaining unto God,’ ver. 17. And this was absolutely necessary unto the discharge of his offices, on the twofold account before mentioned. For, 1. Those acts of his offices, whereon the sanctification and salvation of the church do principally depend, could not be performed but in and by that nature. Therein alone could he yield obedience unto the law that it might be fulfilled in us, without which we could not stand in judgment before God. See Rom. vii. 3. chap. x. 3, 4. Therein alone could he under- 16 122 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST go the curse of the law, or be made a curse for us, that the blessing might come upon 11s, Gal. lii. 13, 14. It was necessary that as a priest he should have something of his own to offer unto God to make atonement for sin, Heb. viii, 3. The like may be said of his whole ministry on the earth, of all the effects of his incarnation. 2. Herein that cognation and alliance between him and the church, which were necessary to entitle it unto a participation of the benefits of his mediation, do depend. For hereby he be¬ came our Goel, the next of kin, unto whom belonged the right of redemption, and from whom alone we could claim relief and succour in our lost condition. This is divinely and at large de¬ clared by the Apostle, Heb. ii. 10, 1 L, 12, 13, 14, 15, 16, 17, 18. Having at large explained this context in our exposition of that chapter, and therein declared both the necessity and benefit of the cognation between t he church and its high priest, I shall not here further insist upon it. See to the same purpose, Eph. v. 25. 26, 27. Wherefore had he not been partaker of our nature, we could have received no benefit, not that without which we must eternally perish, by any office^ihat he could have under¬ taken. This therefore was necessary unto the constitution of his person with respect unto his offices. But, II. There was yet more required thereunto, or to render his offices effectual unto their proper ends. Not one of them could have been so, had he been no more than a man, had he no nature but ours. This I shall particularly demonstrate, con¬ sidering them in their usual distribution, unto the glory of his divine person, and our own edification in believing. First , He could not have been the great and singular pro¬ phet of the church, had he been a man only, though never so excellent and glorious, and that for these three reasons : 1. He was to be the prophet of the whole Catholic church, that is, of all the elect of God, of all that shall be saved in all ages and places, from the beginning of the world, unto the end thereof. He had a personal ministry for the instruction of the church whilst he was on the earth, but his prophetical office was not confined thereunto. For that was limited unto one nation, Matth. xv. 24. Rom. xv, 8. and was for a short season FOR THE SALVATION OF THE CHURCH. 123 only. Bat the church was never without a prophet; that is, one on whom it was incumbent to reveal upon it, and instruct it in the will of God, nor can he so unto the consummation of all things. This is Christ alone. For, 1st, I take it for granted, that from the beginning, from the giving of the first promise, the Son of God did in an especial manner undertake the care of the church as unto all the ends of the wisdom, will, and grace of God. And I take it for grant¬ ed here ; because I have proved it at large elsewhere. It evi¬ dently folio weth on the eternal compact between the Father and him unto this end. In the work which belonged hereunto, that which concerned its instruction in the will of God, its sa¬ ving illumination and spiritual wisdom, is of such importance, as that without it none can be partaker of any other blessings whatever. In this instruction and illumination consists the discharge of the prophetical office of Christ. 2dly, Upon the account of his susception of his office, even before his incarnation, considered as God, he is said to act in it so as to be sent of God unto his work, Mic. v. 2. ‘ The ruler of Israel ; whose goings forth have been from of old, from ever¬ lasting.’ His goings forth are not his eternal generation, which consists in one individual, eternal act of the Father ; but it is the egress, the exercise of his power and care for the church, that is so expressed. These were from the beginning, the first foundation of the church, in answer unto his everlasting coun¬ sels, Zech. ii. 8, 9. 1 Thus saith the Lord of hosts, after the glory hath he sent me unto the nations which spoiled you ; and I will shake mine hand upon them, and they shall be a spoil to their servants ; and ye shall know that the Lord of hosts hath sent me.’ He who is sentcalleth himself the Lord of hosts, and affirms that he will destroy the nations by the shaking of his hand, who can be no other but God himself. That is, it was the Son of God who was to be incarnate, as is declared in the next words, 1 Sing and rejoice, O daughter of Zion ; for lo, I come, and I will dwell in the midst of thee, saith the Lord, And many nations shall be joined unto the Lord in that day, and shall be my people ; and I will dwell in the midst of them, and thou shalt know that the Lord of hosts hath sent me unto 124 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST thee.’ ver. 10, 11. He promiseth that he will dwell in the midst of the people, which was accomplished when the 1 Word was made flesh, and dwelt among us,’ John i. 14. which was the time of the calling of the Gentiles, when many nations were to be joined unto the Lord; and those that were so called, were to be his people ; 1 they shall be my people and yet in all this he was sent by the Lord of hosts ; thou shalt know { that the Lord of hosts bath sent me unto thee.’ Wherefore with respect unto his susception of his offices towards the church, the Lord of hosts, in the person of the Son, is said to be sent by the Lord of hosts, that is in the person of the Father. So was he the prophet of the church, even before his incarnation, sent or de¬ signed by the Father to instruct it, to communicate spiritual and savins’ light unto it ; so he testified concerning himself un- to the Jews, 1 Before Abraham was, I am,’ John viii. 58. Which, as it invincibly proves his eternal pre-existence unto his incar¬ nation, so it is not only intended. He was so before Abraham, as that the care of the church was then, and always from the beginning, on him. And he discharged his office four ways : (1.) By personal appearances in the likeness of human na¬ ture, in the shape of a man, as an indication of his future incar¬ nation ; and under those appearances instructing the church. So he appeared unto Abraham, to Jacob, to Moses, and to Jo¬ shua, as I have proved elsewhere. And those peculiar appear¬ ances of the person of the Son, for the instruction ofbelievers, are a full demonstration that the care and work of it were com¬ mitted unto him in a peculiar manner. And I am not without thoughts, although I see some difficulty in it, That the whole Old Testament, wherein God perpetually treats with men by an assumption of human affections unto himself, so to draw us with the cords of a man, proceeded from the person of the Son, in a preparation for, and prospect of his future incarnation. (2.) By the ministry of angels. Upon his undertaking to be the Mediator for the church with God, the angels were in a peculiar manner put into dependence on him, even as he be¬ came a new and immediate head unto the whole creation. This belonged unto that especial glory which he had with the Father before the world was, whereof we have treated FOR THE SALVATION OF THE CHURCH. 125 before. All things were to be anew gathered into an head in him, 1 both which are in heaven and which were on the earth,’ Eph. i. 10. And he became the ‘first-born of every creature,’ Col. i. 15. the Lord and proprietor of them. Hence the whole ministry of angels was subordinate unto him ; and whatever instruction was thereby given unto the church in the mind and will of God, it was immediately from him, as the great prophet of the church. (3.) By sending his holy Spirit to inspire, act and guide the prophets by whom God would reveal himself. God spake unto them by the ‘ mouth of his holy prophets from the begin¬ ning of the world,’ Luke i. 70. But it was the Spirit of Christ that was in them, that spake by them, that revealed the things which concerned the redemption and salvation of the church, 1 Pet. i. 11, 12. And by this Spirit he himself ‘ preached unto those that were disobedient in the days of Noah,’ who are now in prison for their disobedience. 1 Pet. iii. 19, 20. For he was so the prophet of the church always as to tender manifold instructions unto the perishing unbe¬ lieving world. Hence is he said to 4 lighten every man that cometh into the world,’ John i. 9. by one way or other com-, municating to them some notices of God and his will : for his light shineth in, or irradiates darkness itself ; that darkness which is come on the minds of men by sin, though the ‘ dark¬ ness comprehend it not,’ ver. 5. (4.) By the ministry of holy men, acted and moved by his Spirit. So he gave forth the word that was written for an everlasting rule of faith and obedience unto the church. Thus were the office and work of instructing and illuminat¬ ing of the church on his hand alone from the beginning, and thus were they by him discharged. This was not a work for him who was no more but a man. His human nature had no existence until the fulness of time, the latter days ; and therefore could effect or operate nothing before. And whereas the Apostle distinguished between the speaking of God in the Son, and his speaking in the prophets, opposing the one to the other, Heb. i. 1,2. he doth it with respect unto his personal ministry unto the church of the Jews, and not 12b POWER COMMUNICATED UNTO THE OFFICE OF CHRTST with respect unto his being the peculiar fountain of life and light unto the whole church in all ages. Jt is true, we have under the gospel many unspeakable ad¬ vantages from the prophetical office of Christ, above what they enjoyed under the Old Testament. But he was the Prophet of the church equally in all ages. Only he hath given out the knowlege of the mind of God in different de- grees and measures; that which was most perfect, being for many reasons reserved unto the times of the gospel ; the sum whereof is, that God designed him unto a pre-eminence above all, in his own personal ministry. If any shall now inquire, how the Lord Christ could be the Prophet of the church, before he took our nature on him, and dwelt among us? I shall also ask, how they suppose him to be the Prophet of the church, now he hath left the world and is gone to heaven ; so as that we neither see him, nor hear him anymore? If they shall say that he is so by his Spirit, his word, and the ministry which he hath ordained ; 1 say, so was he the Prophet of the church before his incar¬ nation also. To confine the offices of Christ, as to their vir¬ tue, power, and efficacy, unto the times of the gospel only, is utterly to evacuate the first promise, with the covenant of grace founded thereon. And their minds are secretly influ¬ enced by a disbelief of his divine person, who suppose that the respect of the church unto Christ in faith, love, trust, and instruction, commeneeth from the date of his incarnation. 3dly, The full comprehension of the mind and will of God, of the whole divine counsel concerning his glory in the sanc¬ tification and salvation of the church, could not at once re¬ side in the mind of any mere creature. Yet was this neces¬ sary unto him, who was to be the Prophet of the church, that is, the fountain of truth, life, and knowledge unto it. Hence is his name Wonderful, Counsellor, as he who was participant of all the eternal counsels of God ; whereon, in him as incarnate, all the treasures of divine wisdom and know¬ ledge were hid, Col. ii. 3. In him this could be alone, in whom was life, and the ‘life was the light of men,’ John i. 4. God did reveal his mind and will by angels and men. But as FOR THE SALVATION OF THE CHURCH, 127 he did it at sundry times, so he did it by several parts or various parcels, not only as the church was fit to receive it, but as they were able to communicate it. The whole of the divine counsels could not be comprehended, and so not de¬ clared by any of them. Hence the angels themselves, not¬ withstanding their residence in the presence of God, behold¬ ing his face, and all the glorious messages wherein they were employed, learned more of his mind after the personal minis¬ try of Christ, and the revelation of the mysteries of his coun¬ sel therein, than ever they knew before, Eph. iii. 8, 9, 1L 1 Pet, L 13. And on the account of their imperfection in the comprehension of his counsels, it is said that ‘ he chargeth his angels with folly,’ Job. iv.. 15. And the best of the prophets not only received divine truth by parcels, but comprehended not the depths of the revelations made unto them, 1 Pet. L 11, 12. To this purpose is that divine testimony, John i. 18. ‘No man hath seen God at any time ; the only begotten Son, who is in the bosom of the Father, he hath declared him.’ It is of all the prophets concerning whom it is affirmed, that no man hath seen God at any time. So is it evident in the antithesis between Moses the principal of them, and the Lord Christ in the verse foregoing. ‘ For the law was given by Moses, but grace and truth came by Jesus Christ.’ Wherefore, no man, no other man or prophet whatever, hath seen God at any time ; that is, had a perfect comprehension oi his counsels, his mind, and will, as they were to be declared unto the church. This is the privilege of the only begotten Son, who is in the bosom of the Father ; not only as being his eternal delight and love, but also as one acquainted with all his secret counsels, as his fellow and participant of all his bosom thoughts. He says, thatall ‘ that ever came before him were thieves and robbers, but the sheep did not hear them,’ John x. 5. This some of old impiously applied unto the prophets of the Old Testa¬ ment ; whereas he intended it only of those false prophets, who pretended of themselves, that they, any of them, were the Mes¬ siah, the great shepherd of the sheep, whom his elect sheep would not attend unto. But it is true, that all who went before 12S POWER COMMUNICATED UNTO THE OFFICE OF CHRIST him, neither separately nor jointly had the knowledge of God, so as to declare him fully unto the church. It is the most fond and wicked imagination of the Socinians, invented to countenance their disbelief and hatred of his divine person, that during the time of his flesh, he was taken up into heaven, and there taught the doctrine of the gospel, as Mahomet feigned concerning himself and his Alcoran. The reason and foundation of his perfect knowledge of God, was his being the only begotten Son in the bosom of the Father : and not a ficti¬ tious rapture of his human nature. To this purpose have we his own testimony, John iii. 13. ‘And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.’ The matter whereof he treats, is the revelation of heavenly things ; for finding Nicodemus slow in the understanding of the doctrine and necessity of regeneration, which yet was plain and evident in comparison of some other heavenly mysteries, he asks of him, £ If I have told you earthly things, and ye believe not, (things wrought in the earth, and in your own breasts,) how will you believe if I tell you of heavenly things V If I declare unto you the deep counsels of the will of God above ? ver. 12. But hereon a question might arise, How he should himself come to the knowledge of these heavenly things where¬ of they had never heard before, and which no other man could tell them of, especially considering what he had said before, ver. 11. ‘ We speak that we do know, and testify what we have seen.’ Hereof he gives an account in these words. Wherefore the ascending into heaven, which he denies unto all men what¬ ever, no man hath ascended up to heaven, is an entrance into all the divine heavenly counsels of God : no man either hath, or ever had, a full comprehension of these heavenly things, but he himself alone. And unto him it is ascribed on a double ac¬ count ; first, that he came down from heaven ; secondly, that when he did so, he yet still continued in heaven ; which two properties give us such a description of the person of Christ, as declares him a full possessor of all the counsels of God. He descended from heaven in his incarnation, whereby he became the Son of man ; and he is, and was then, in heaven in the es- FOR THE SALVATION OF THE CHURCH. 129 sence and glory of his divine nature. This is the full of what we assert. In the knowledge and revelation of heavenly mys¬ teries unto the calling, sanctification, and salvation of the church, doth the prophetical office of Christ consist. This he positive¬ ly affirms could not otherwise be, but that he who came down from heaven, was also at the same instant in heaven. This is that glorious person whereof we speak. He who being always in heaven in the glory and essence of his divine nature, came down from heaven, not locally by a mutation of his residence, but by dispensation in the assumption of our nature into per¬ sonal union with himself ; he alone is meet and able to be the prophet of the church in the revelation of the heavenly myste¬ ries of the counsels of the will of God. 1 In him alone were hid all the treasures of wisdom and knowledge.’ Col. ii. 3. Because in him alone ‘ dwelt all the fulness of the Godhead bodily,’ ver. 9. I do not hereby ascribe an infusion of omniscience, of infi¬ nite understanding, wisdom, and knowledge into the human na¬ ture of Christ. It was* and is, a creature finite and limited, nor is a capable subject of properties absolutely infinite and immense. Filled it was with light and wisdom to the utmost capacity of a creature. But it was so, not by being changed into a divine nature or essence, but by the communication of the Spirit unto it without measure. The Spirit of the Lord did rest upon him, ‘the spirit of wisdom and understanding, the spirit of courage and might, the spirit of knowledge, and of the fear of the Lord, and made him of quick understanding in the fear of the Lord,’ Isa. xi. 25. 3. The Spirit of God dwelling in him in all the fulness of his graces and gifts, gave him an understanding peculiar unto him¬ self ; as above that ot all creatures, so beneath the essential omnis¬ cience of the divine nature. Hence some things, as he was a man, he knew not, Mark xiii. 32. but as they were given him by revelation, R.ev. i. 1. But he is the Prophet of the church in his whole entire person, and revealed the counsel of God, as he was in heaven in the bosom of the Father. Cursed be he that trusteth in man, that maketh flesh his arm, as to the reve¬ lations of the counsels of God. Here lies the safety, the secu¬ rity, the glory of the church. How deplorable is the darkness of 17 130 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST mankind in their ignorance of God and heavenly things? In what ways of vanity and misery have the generality of them wandered ever since our first apostacy from God ? Nothing but hell is more full of horror and confusion, than the minds and ways of men destitute of heavenly light. How miserably did those among them, who boasted themselves to be wise, wax fool¬ ish in their imaginations ! How wofully did all their inqui¬ ries after the nature and will of God, their own state, duty, and happiness, issue in curiosity, uncertainty, vanity, and falsehood ! He who is infinitely good and compassionate did from the beginning give some relief in this woful state, by such parcels of divine revelations as he thought meet to communi¬ cate unto them by the prophets of old, such as they were able to receive. By them he set up a ‘ light shining in a dark place,’ as the light of stars in the night. But it was the rising of the Sun of righteousness alone that dispelled the darkness that was on the earth, the thick darkness that was on the people, bringing life and immortality to light by the gospel. The di¬ vine person of the Son of God, in whom were all the treasures of wisdom and knowledge, who is in the bosom of the Father, hath now made known all things unto the church, giving us the perfect idea and certainty of all sacred truth, and the full assu¬ rance of things invisible and eternal. Three things are necessary that we may have the benefit of divine light or truth. 1st, The fulness of its revelation ; 2dly, The infallibility of it; and 3dly, The authority from whence it doth proceed. If either of these be wanting, we cannot attain unto stability and assurance in the faith of it, or obedience un¬ to it. 1st, Full it must be, to free us from all attempts of fear that any thing is detained or hidden from us, that were needful for us to know. Without this the mind of man can never come to rest in the knowledge of truth. All that he knows may be useless unto him, for the want of that which he neither doth nor can know, because not revealed. And, 2dly, It must be infallible also. For this divine truth whereof we treat, being concerning things unseen, heavenly, eternal mysteries, transcending the reach of human reason, nothing but FOR THE SALVATION OF THE CHURCH. 131 the absolute infallibility of the revealer can bring the mind of man to assurance and acquiescency. And whereas the same truth enjoins unto us duties, many of them contrary unto our inclinations, and cross unto our several interests, the great guides of corrupted nature ; the revelation of it must proceed from sovereign authority, that the will may comply with the mind in the embracement of it. All these are absolutely secur¬ ed in the divine person of the great Prophet of the church. His infinite wisdom, his infinite goodness, his essential veraci¬ ty, his sovereign authority over all, give the highest assurance whereof a created understanding is capable, that nothing is de¬ tained from us, that there is no possibility of error or mistake in what is declared unto us, nor any pretence left of declining obedience unto the commands of the truth that we do receive. This gives the soul assured rest and peace in the belief of things which ‘eye hath not seen, nor ear heard, nor can enter into the heart of man to conceive.’ Upon the assurance of this truth alone, can it with joy prefer things invisible and eternal above all present satisfactions and desires. In the persuasion hereof, can it forego the best of present enjoyments, and under¬ go the worst of present evil ; namely, in the experience of its present efficacy, and choice of that future recompense which it doth secure. And he believes not the gospel unto his own advantage, or the glory of God, whose faith rests not in the di¬ vine person of Jesus Christ, the great Prophet of the church. And he who there finds rest unto his soul, dares not admit of any co-partners with him as to instruction in the mind of God. 3dly, It was requisite unto the office of this great Prophet of the church, and the discharge thereof, that he should have pow¬ er and authority to send the Holy Spirit to make his revelations of divine truth effectual unto the minds of men. For the church which he was to instruct, was not only in darkness by reason of ignorance, and want of objective light or divine revelations, but was incapacitated to receive spiritual things in a due man¬ ner when revealed. Wherefore it was the work of this Pro¬ phet, not only to make known and declare the doctrines of truth, which are our external directive light, but also to irradi- 132 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST ate and illuminate our minds, so as that we might savingly ap¬ prehend them. And it is no wonder if those who are otherwise minded, who suppose themselves able to receive spiritual things, the things of God in a due manner, upon their external propo¬ sal unto them, are regardless of the divine person of Christ, as the Prophet of the church. But hereon they will never have experience of the life and power of the doctrine of the gospel, if the Apostle is to be believed, 1 Cor. ii. 9, 10, 11, 12. Now this internal illumination of the minds of men unto the acknow¬ ledgment of the truth, can be wrought in them only by the Holy Spirit of God, Eph. i. 17, 18, 19. 2 Cor. iii. 18. None therefore could be the prophet of the church, but he who had power to send the Holy Spirit to enable it to receive his doc¬ trine by the saving illumination of the minds of men. And this alone he could do, whose Spirit he is, proceeding from him, whom he therefore frequently promised so to send. Without a respect unto these things, we cannot really be made partakers of the saving benefits and fruits of the prophetical office of Christ. And this we can have only in the exercise of faith on his divine person, which is the eternal spring from whence this office derives all life and efficacy. The command of God in respect unto him as the Prophet of the church, is, ‘ This is my beloved Son in whom I am well pleased, hear him.’ Unless we actually regard him by faith as the only begotten Son of God, we can perform no duty aright in the hearing of him, nor shall we learn the truth as we ought. Hence it is that those who deny his divine person, though they pretend to attend unto him as the teacher of the church, do yet learn no truth from him, but embrace pernicious errors in the stead thereof. So it is with the Socmians, and all that follow them. For whereas they scarcely own any other office of Christ but his prophetical, looking on him as a man sent to teach the mind of God, and to confirm his doctrine by his sufferings, whereon he was after¬ wards highly exalted of God, they learn nothing from him in a due manner. But this respect unto the person of Christ is that which will ingenerate in us all those holy qualifications that are necessary to enable us to know the mind and will of God. For hence do FOR THE SALVATION OF THE CHURCH. 133 reverence, humility, faith, delight, and assurance arise and flow, without whose continual exercise in vain shall men hope to learn the will of God by the utmost of their endeavours. And the want of these things is the cause of much of that lifeless, unsanctified knowledge of the doctrine of the gospel, which is amongst many. They learn not the truth from Christ, so as to expect all teachings from his divine power. Hence they never come to know it, either in its native beauty drawing the soul into the love and delight of what they know, nor in its transforming efficacy, changing the mind into its own image and likeness. 2diy. The same also is the state of things with respect unto his kingly office and power. But this 1 have at large treated on elsewhere, and that much unto the same purpose ; namely, in the exposition of the third verse of the first chapter of the epistle unto the Hebrews. Wherefore I shall not here enlarge upon it. Some seem to imagine that the kingly power of Christ to- ' wards the church, consists only in external rule by the gospel and the laws thereof, requiring obedience unto the officers and rulers that he hath appointed therein. It is true, that this also belongs unto his kingly power and rule. But to suppose that it consisteth solely therein, is an ebullition from the poisonous fountain of the denial of his divine person. For if he be not God over all, whatever in words may be pretended or ascribed unto him, he is capable of no other rule or power. But indeed no one act of his kingly office can be aright conceived or ac¬ knowledged, without a respect had unto his divine person. I shall instance only unto this purpose in two things in general : 1. The extent of his power and rule gives evidence hereun¬ to. It is over the whole creation of God. 1 All power is given him in heaven and earth,’ Matth, xxviii, 18. 4 All things are put under his feet, he only excepted who put all things under him,’ 1 Cor. xv. 27. And he is made 1 head over all things unto the church,’ Eph. i. 22. Not only those who are above the rule of external law, as the holy angels ; and those who have cast off all such rule, as the devils themselves ; but all things that in their own nature are not capable of obedience to an ex- 134 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST ternal law or rule, as the whole inanimate creation, heaven and earth, and the sea, with ail things in them and under them, Phil. ii. 10. with the dead bodies of men which he shall raise at the last day. For this power over the whole creation is not only a moral light to rule and govern it ; but it is also accom¬ panied with virtue, force, or almighty power to act, order, and dispose of it at his pleasure. So is it described by the Apostle from the Psalmist, Heb. i. 10, 11, 12. 1 Thou Lord in the be¬ ginning hast laid the foundation of the earth, and the heavens are the work of thy hands. They shall perish, but thou re- mainest, and they shall all wax old as doth a garment. And as a vesture shalt thou fold them up, and they shall be changed ; but thou art the same, and thy years fail not.’ That power is required unto his kingly office, whereby he created all things in the beginning ; and shall change them all as a man folds up a vesture, in the end. Omnipotency, accompanied with eternity and immutability, are required hereunto. It is a vain imagination to suppose that this power can reside in a mere creature, however glorified and exalted. All essen¬ tial divine properties are concurrent with it ; and inseparable from it. And where the properties of God are, there is the nature of God ; for his being and his properties are one and the same. If the Lord Christ, as King of the church, be only a mere man, and be as such only to be considered, however he may be exalted and glorified, however he may be endowed with ho¬ nour, dignity, and authority, yet he cannot put forth or act any real physical power immediately and directly, but where he is present. But this is in heaven only ; for the £ heavens must re¬ ceive him until the time of the restitution of all things,’ Acts iii. 21. And hereon his rule and power would be the greatest disad¬ vantage unto the church that could befal it. For, suppose it im¬ mediately under the rule of God even the Father ; his omnipo¬ tency and omnipresence, his omniscience, and infinite wisdom, whereby he could be always present with every one of them, know all their wants, and give immediate relief according to the counsel of his will, was a stable foundation for faith to rest up¬ on, and an everlasting spring of consolation. But now, whereas all power, all judgment, all rule is committed unto the Son, and FOR THE SALVATION OF THE CHURCH. 135 the Father doth nothing towards the church but in and by him, if he have not the same divine power and properties with him, the foundation of the church’s faith is cast down, and the spring of its consolation utterly stopped up. I cannot believe in him as my heavenly King, who is not able by h irnself, and by the virtue of his presence with me, to make what changes and alterations he pi ease th in the minds' of men, and in the whole creation of God, to relieve, preserve, and deli¬ ver me, and to raise my body at the last day. To suppose that the Lord Christ, as the king and head of the church, hath not an infinite, divine power, whereby he is able al¬ ways to relieve, succour, save, and deliver it, if it were to be done by the alteration of the whole, or any part of God’s creation, so as that the fire should not burn, nor the water overwhelm them, nor men be able to retain their thoughts or ability one moment to afflict them ; and that their distresses are not always effects of his wisdom, and never from the defect of his power, is utter¬ ly to overthrow all faith, hope, and the whole of religion itself. Ascribe therefore unto the Lord Christ, in the exercise of his kingly office, only a moral power, operative by rules and laws, with the help of external instruments ; deprive him of omnipresence, and omniscience, with infinite divine power and virtue, to be acted at his pleasure in and over the whole crea¬ tion, and you raze the foundation of all Christian faith and hope to the ground. There are no true believers who will part with their faith herein for the whole world ; namely, that the Lord Jesus Christ is able by his divine power and presence immediately to aid, assist, relieve, and deliver them in every moment of their sur- prisals, fears, and dangers, in every trial or duty they may be called unto, in every difficulty they have to conflict withal. And to expect these things any otherwise but by virtue of his divine nature, is wofully to deceive our own souls. For this is the work of God. 2. The rule of Christ as king of the church is internal and spiritual, over the minds, souls, and consciences of all that do believe. There is no one gracious acting of soul in any one be¬ liever at any time in the whole world, either in opposition un- 136 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST to sin, or the performance of duty, but it is influenced and under the guidance of the kingly power of Christ. I suppose we have herein not only the common faith, but also the common spiritual sense and experience of them all. They know that in their spiritual life it is he that liveth in them as the efficient cause of all its acts, and that without him they can do nothing. Unto him they have respect in every the most secret and retir¬ ed actings of his grace, not only performed as under his eye, but by his assistance ; on every occasion do they immediately in the internal actings of their minds look unto him, as one more present with their souls, than they are with themselves ; and have no thoughts of the least distance of his knowledge or power. And two things are required hereunto. 1st, That he be KapSioyvioms, that he have an actual inspec¬ tion into all the frames, dispositions, thoughts, and internal actings of all believers in the whole worlds at all times, and every moment. Without this, he cannot bear that rule in their souls and consciences which we have described, nor can they act faith in him, as their occasions do require. No man can live by faith on Christ, no man can depend on his sove¬ reign power, who is not persuaded, that all the frames of his heart, all the secret groans and sighs of his spirit, all the in¬ ward labourings of his soul against sin, and after conformity to himself, are continually under his eye and cognizance. Wherefore it is said, that ‘ all things are naked and open unto his eyes/ Heb. iv. 13. And he says of himself, that he search- eth, that is, knoweth the 1 hearts and reins of men,5 Rev. ii. 23. And if these things are not the peculiar properties of the divine nature, I know nothing that may be so esteemed. 2dly, There is required hereunto an influence of power into all the internal actings of the souls of believers ; an in¬ timate efficacious operation with them in every duty, and un¬ der every temptation. These, all of them, do look for, expect, and receive from him, as the King and Head of the church. This also is an effect of divine and infinite power. And to deny these things unto the Lord Christ, is to raze the foun¬ dation of Christian religion. Neither faith in him, nor love unto him, nor dependence on him, nor obedience unto his FOR THE SALVATION OF THE CHURCH. 137 authority, can be preserved one moment, without a persuasion of his immediate intuition and inspection into the hearts, minds, and thoughts of all men, with a real influence into all the actings of the life of God in all them that believe. And the want of the faith hereof, is that which hath disjoined the minds of many from adherence unto him ; and hath produced a lifeless carcase of Christian religion, instead of the saving power thereof. 3dly, The same may be said concerning his sacerdotal of¬ fice, and all the acts of it. It was in and by the human na¬ ture that he offered himself a sacrifice for us. He had some¬ what of his own to offer, Heb. viii. 3. And to this end a ‘ body was prepared for him,’ chap. x. 5. But it was not the work of a man by one offering, and that of himself, to expiate the sins of the whole church, and for ever to perfect them that are sanctified, which he did, Heb. x. 14. 1 God was to pur¬ chase his church with his own blood,’ Acts xx. 28. But this also I have spoken to at large elsewhere. This is the sum of what we plead for. We can have no due consideration of the offices of Christ, can receive no benefit by them, nor perform any act of duty with respect unto them, or any of them, unless faith in his divine person be actually exercised as the foundation of the whole. For that is it whence all their glory, power, and efficacy are derived. Whatever therefore we do with respect unto his rule, what¬ ever we receive by the communication of his Spirit and grace, whatever we learn from his word by the teachings of his Spirit, whatever benefit we believe, expect, and receive by his sacrifice and intercession on our behalf, our faith in them all, and concerning them all, is terminated on his divine person. The church is saved by his offices, because they are his. This is the substance of the testimony given concerning him, by God even the Father, 1 John v. 10, 11. ‘ This is the wit¬ ness that God hath testified concerning his Son, that God hath mven unto us eternal life, and this life is in his Son.’ Eter- nal life is given unto us, as it was wrought out and procured by the mediation of Christ on our behalf. But yet in him it was originally, and from him do we receive it in the discharge 18 138 THE FAITH OF THE CHURCH of his office ; for this life is in the Son of God. Hence it is that all those by whom the divine person of Christ is denied, are forced to give such a description of his offices, as that it is utterly impossible that the church should be saved by the dis¬ charge of them. CHAP. VIII. THE FAITH OF THE CHURCH UNDER THE OLD TESTAMENT, IN AND CONCERNING THE PERSON OF CHRIST. A brief view of the faith of the church under the Old Testament, concerning the divine person of Christ, shall close these discourses, and make way for those that ensue, wherein our own duty with respect thereunto shall be declared. That the faith of all believers from the foundation of the world had a respect unto him, I shall afterwards demonstrate ; and to deny it, is to renounce both the Old Testament and the New. Bat that this faith of theirs did principally respect his person, is what shall here be declared. Therein they knew was laid the foundation of the counsels of God for their deliverance, sanctification, and salvation ; otherwise it was but little they clearly understood of his office, or the way whereby he could redeem the church. The Apostle Peter, in the confession he made of him, Mntth. xvi. 16. exceeded the faith of the Old Testament in this, that he applied the promise concerning the Messiah unto that indi¬ vidual person ; ‘ Thou art Christ, the Son of the living God he that was to be the Redeemer and Saviour of the church. How- beit, Peter then knew little of the way and manner whereby he was principally so to be ; and therefore when he began to de¬ clare them unto his disciples, namely, that they should be by his death and sufferings, he in particular was notable to comply with it, but, saith he, { Master, that be far from thee,’ ver. 22. CONCERNING THE PERSON OF CHRIST. 139 As flesh and blood, that is, his own reason and understanding, did not reveal or declare him unto Peter to be the Christ, the Son of the living Cod, but the Father which is in heaven ; so he stood in need of fresh assistance from the same A1 mighty- hand, to believe that he should redeem and save his church by his death. And therefore he did refuse the external revelation and proposition of it, though made by Christ himself, until he received internal aid from above. And to suppose that we have faith now in Christ or his death, on any other terms, is an evi¬ dence that we have no faith at all. Wherefore the faith of the saints under the Old Testament did principally respect the person of Christ, both what it was, and what it was to be in the fulness of time, when he was to become the Seed of the woman. What his especial work was to be, and the mystery of the redemption of the church there¬ by, they referred unto his own wisdom and grace ; only they believed, that by him they should be saved from the hand of all their enemies, or all the evil that befel them on the account of the first sin and apostacy from God. God gave them indeed representations and prefigurations of his office and work also. He did so by the high priest of the law, the tabernacle, with all the sacrifices and services there¬ unto belono-inof. All that Moses did as a faithful servant in the house of God, was but a 1 testimony of those things which were afterwards to be declared,’ Heb. iii. 5. Howbeit, the Apostle tells us that all those things had but a ‘ shadow of good things to come, and not the very image of the things themselves,’ Heb. x. 1. And although they are now to us full of light and in¬ struction, evidently expressing the principal works of Christ’s mediation, yet were they not so unto them. For the vail is now taken off from them in their accomplishment, and a decla¬ ration is made of the counsels of God in them by the gospel. The meanest believer may now find out more of the work of Christ in the types of the Old Testament, than any prophets or wise men could have done of old. Therefore they always ear¬ nestly lono-ed for their accomplishment; that the day might break, and the shadows flee away by the rising of the Sun of righteousness with healing in his wings. But as unto his / 140 T*IE FAITH OF THE CHURCH person, they had glorious revelations concerning it, and their faith in him was the life of all their obedience. The first promise, which established a new intercourse be¬ tween God and man, was concerning his incarnation, that he ‘ should be the Seed of the woman,’ Gen. iii. 16. that is, that the Son of God should be ‘ made of a woman, made under the law,’ Gal. iv. 4. From the giving of that promise, the faith of the whole church was fixed on him, whom God would send in our nature, to redeem and save them. Other way of acceptance with him there was none provided, none declared, but only by faith in this promise. The design of God in this promise, which was to reveal and propose the only way, which in his wisdom and grace he had prepared for the deliverance of mankind from the state of sin and apostacy whereunto they were cast, with the nature of the faith and obedience of the church, will not ndmit of any other way of salvation, but only faith in him who was thus promised to be a Saviour. To suppose that men might fall off from faith in God by the revelation of himself in this promise, and yet be saved by attending to instructions given by the works of creation and providence, is an imagination that will no longer possess the minds of men, than whilst they are ignorant of, or do forget what it is to believe and to be saved. The great promise made unto Abraham was, that he should take his seed upon him, in whom all the nations of the earth should be blessed, Gen. xii. 3. chap. xv. 18. chap. xxii. 18. which promise is explained by the Apostle, and applied unto Christ, Gal. iii. 10. Hereon * Abraham believed on the Lord, and it was counted unto him for righteousness,’ Gen. xv. 6. For he saw the day of Christ and rejoiced, John viii. 56. The faith that Jacob instiueted' his sons in, was, that ‘the Shiloh should come, and unto him should be the gathering of the nations,’ Gen. xlix. 10. Job’s faith was, that his ‘ Redeem¬ er was the living One, and that he should stand on the earth in the latter days,’ Job xix. 25. The revelations made unto David principally concerned his person and the glory thereof, see Psal. ii. xlv. Ixviii. 1 xxii . cx. cxviii. especially Psal. xlv. and the lxxii. compared, which give an account of their apprehensions concerning him, CONCERNING THE PERSON OP CHRIST. 141 The faith of Daniel was, that God would ‘ shew mercy for the Lord’s sake,’ Dan. ix. 17. and of all the prophets ; that the 1 Redeemer should come to Zion, and unto them that turn from transgression in Jacob,’ Isa. lix. 20. Of the same nature were all his personal appearances under the Old Testament, especially that most illustrious representa¬ tion made of him unto the prophet Isaiah, chap. vi. And the glorious revelation of his name, chap. ix. 6. It is true, that both these and other prophets had revelations concerning his sufferings also. For 1 the Spirit of Christ that was in them, testified beforehand of his sufferings, and the glory that should ensue,’ 1 Pet. i. 11. an illustrious testimony where- unto we have given us, Psal. xxii. and Isa. liii. Nevertheless their conceptions concerning them were dark and obscure. It was his person that their faith principally regarded. Thence were they filled with desires and expectations of his coming, or his exhibition and appearance in the flesh. With renewed promises hereof did God continually refresh the church in its straits and difficulties. And hereby did God call off the body of the people from trusl ip themselves, or boasting in their pre¬ sent privileges, which they were exceedingly prone unto. In process of time, this faith, which wrought effectually in the church of Israel, degenerated into a lifeless opinion that proved the ruin of it. Whilst they really lived in the faith of him as the Saviour and Redeemer of the church from all its spiritual adversaries, as he who was to make an end of sin, and bring in everlasting righteousness, unto whom all their present ordinances were subservient and directive ; all grace, love, zeal, and patient waiting for the accomplishment of the promise, flourished among them. But in process of time growing car^ nal, trusting in their own righteousness, and the privileges which they had, by the law, their faith concerning the person of Christ degenerated into a corrupt, obstinate opinion, that he should be only a temporal king and deliverer; but as unto righteousness and salvation, they were to trust unto themselves and the law. And this prejudicate opinion, being indeed a re^ nunciation of all the grace of the promises of God, proved their Utter ruin. For when he came in the flesh, after so many ages, 142 HONOUR DUE TO THE PERSON OF CHRIST; filled lip with continued expectations, they rejected and despised him as one that had neither form nor comeliness, for which he should be desired. So doth it fall out in other churches. That which was faith, truly spiritual and evangelical in their first planting, becomes a lifeless opinion in succeeding ages. The same truths are still professed, but that profession springs not from the same causes, nor doth it produce the same effects in the hearts and lives of men. Hence, in process of time, some churches continue to have an appearance of the same body which they were at first, but being examined, are like a lifeless, breathless earcase ; wherein the animating spirit of grace doth not dwell. And then is any church, as it was with that of the Jews, nigh to destruction, when it corrupts formerly professed truths, to accommodate them unto the present lusts and incli¬ nations of men. CHAP. IX. HONOUR DUE TO THE PERSON OF CHRIST ; THE NATURE AND CAUSES OF IT. Many other considerations of the same nature with those fore¬ going, relating unto the glory and honour of the person of Christ, may be taken from all the fundamental principles of religion. And our duty it is in them all, to ‘ consider the apos¬ tle and high priest of our profession, the author and finisher of our faith.’ I shall not insist on more, but proceed unto those principles of truth which are immediately directive of our duty towards him; without diligent attendance whereunto, we do but in vain bear the name of Christians. And the substance of what is designed may be included in the following assertion : The glory, life, and power of Christian religion, as Christian religion, and as seated in the souls of men, wfith all the acts and duties which properly belong thereunto, and are therefore pecu¬ liarly Christian, and all the benefits and privileges we receive THE NATURE AND CAUSES OF IT. 143 by it, or by virtue of it, with the whole of the honour and glory that arise unto God thereby, have ail of them their formal na¬ ture and reason, from their respect and relation unto the person of Christ; nor is he a Christian who is otherwise minded. In the confirmation hereof, it will appear what judgment ought to be passed on that inquiry, which, after the uninterrupt¬ ed profession of the Catholic church for so many ages of a faith unto the contrary, is begun to be made by some amongst us ; namely, of what use is the person of Christ in religion? For it proceeds on this supposition, and is determined accordingly, that there is something in religion wherein the person of Christ is of no use at all. A vain imagination, and such as is de¬ structive unto the whole real intercourse between God and man, by the one and only Mediator. The respect which we have in all acts of religion unto the person of Christ, may be reduced unto these four heads : (1.) Honour. (2.) Obedience. (3.) Conformity. (4.) The use we make of him, for the attaining and receiving of all gospel privi¬ leges, all grace and glory. And hereunto the whole of our re¬ ligion, as it is Christian or evangelical, may be reduced. First, The person of Christ is the object of divine honourand worship. The formal object and reason hereof is the divine nature, and its essential infinite excellencies. For they are no¬ thing but that respect unto the divine Being, which is due unto it from all rational creatures regulated by revelation, and en¬ forced by divine operations. Wherefore the person of Christ is primarily the object of divine honour and worship, upon the account of his divine nature and excellencies. And those who, denying that nature in him, do yet pretend to worship him with divine and religious adoration, do but worship a golden calf of their own setting up for a Christ, who is not over all, God blessed for ever, is not better. And it implies a contradic¬ tion, that any creature should, on any account, be the immedi¬ ate proper object of divine worship ; unless the divine essential excellencies be communicated unto it, or transfused into it, whereby it would cease to be a creature. For that worship is nothing but the ascription of divine excellencies unto what is so worshipped. 144 HONOUR DUE TO THE PERSON OF CHRIST J But we now consider the Lord Christ, in his whole entire person, the Son of God incarnate, God manifest in the flesh. His infinite condescension in the assumption of our nature, did no way divest him of his divine essential excellencies. For a time they were shadowed and veiled thereby, from the eyes of men ; when he made himself of no reputation, and took on him the form of a servant. But he eternally and unchangeably con¬ tinued ‘in the form of God, and thought it no robbery to be equal unto him,’ Phil. ii. 6, 7. He can no more really and es¬ sentially, by any act of condescension or humiliation, cease to be God, than God can cease to be. Wherefore his being clothed with our nature, derogates nothing from the true reason of di¬ vine worship due unto him, but adds an effectual motive unto it. He is therefore the immediate object of all duties of re¬ ligion, internal and external. And in the dispensation of God towards us, none of them can be performed in a due manner without a respect unto him. This, then, in the first place, is to be confirmed ; namely, that all divine honour is due unto the Son of God incarnate, that is, the person of Christ. John v. 23. It is the will of the Father, ‘ That all men should honour the Son, even as they honour the Father. He that ho- noureth not the Son, honoureth not the Father that sent him.’ Some considerations on this divine testimony will confirm our position. It is of the Son incarnate that these words are spoken ; as all judgment was committed unto him by the Father, as he was sent by him, ver. 22. that is, of the whole person of Christ in the exercise of his mediatory office. And with respect here¬ unto it is that the mind of God is peculiarly revealed. The way whereby God manifesteth his will, that all men should thus honour the Son as they honour the Father, is by committing all power, authority, and judgment unto him ; ver. 20, 21, 22. ‘ For the Father loveth the Son, and sheweth him all things that himself doth ; and he will shew him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them ; even so the Son quickeneth whom he will. For the Father judgeth no man ; but hath committed all judgment unto the Son.’ Not that these things are the for- THE NATURE AND CAUSES OF IT. 145 mal reason and cause of the divine honour which is to be given him ; but they are reasons of it, and motives unto it, in that they are evidences of his being the Son of God. But it may be said, what need is there that the Father should so interpose an act of his will and sovereign pleasure, as to this honouring of the Son, seeing the whole cause and reason of this divine honour is the divine nature, which the Son is no less partaker of than the Father? I answer, (1.) He doth not in this command intend the honour and worship of Christ ab¬ solutely as God, but distinctly as the Son, which peculiar wor¬ ship was not known under the Old Testament, but was now declared necessary in the committing all power, authority, and judgment unto him. This is the honour whereof we speak. (2.) He doth it, lest any should conceive that he was now sent of the Father, and that in the form of a servant, this honour should not be due unto him. And the world was then far from thinking that it was so, and many, 1 fear, are yet of the same mind. He is therefore to be honoured by us, according to the will of God, Kudu ?, in like manner as we honour the Father. (1.) With the same honour ; that is, divine, sacred, religious, and supreme. To honour the Father with other honour, is to dishonour him. When men design to give glory and honour to God which is not truly divine, it is idolatry. For this honour in truth is nothing but the ascription of all infinite divine excellencies unto him. Whereon when men ascribe unto him that which is not so, they fall into idolatry by the worship of their own imagina¬ tions. So was it with the Israelites when they thought to have given glory to God by making a golden calf, whereon they proclaimed a feast unto Jehovah, Exod. xxxii. 5. And so was it with the heathens in all their images of God, and the glory which they designed to give him thereby, as the Apostle de¬ clares, Rom. i. 23, 25. This is one kind of idolatry, as the other is the ascribing unto creatures any thing that is proper and peculiar unto God, any divine excellency. And we do not honour God the Father with one kind of honour, and the Son with another. That were not to honour the Son *a0o> f as we honour the Father, but in a way infinitely different from it. 19 146 HONOUR DUE TO THE PERSON OF CHRIST ; (2.) In the same manner, with the same faith, love, reverence, and obedience, always, in all things, in all acts and duties of religion whatever. This distinct honour is to be given unto the person of the Son by virtue of this command of the Father, though originally on the account of his oneness in nature with the Father. And our duty herein is pressed with the highest en¬ forcement ; ‘ He that honours not the Son, honours not the Fa¬ ther. He who denieth the Son (herein) hath not the Father : but he that acknowledged! the Son hath the Father also,’ 1 John ii. 23. ‘ For this is the record, that God hath given unto us eternal life, and this life is in the Son. He that hath the Son, hath life, and he that hath not the Son, hath not life,7 chap, v. 11, 12. If we are wanting herein, whatever we pretend, we do not worship nor honour God at all. And there is reason to give this caution ; reason to fear that this great fundamental principle of onr religion, is, if not dis¬ believed, yet not much attended unto in the world. Many who profess a respect unto the divine Being, and the worship there¬ of, seem to have little regard unto the person of the Son in all their religion. For although they may admit of a customary interposition of his name in their religious worship ; yet the same distinct veneration of him as of the Father, they seem not to understand, or to be exercised in. Howbeit, all the accept¬ ance of our persons and duties with God depends on this one condition, 1 that we honour the Son, even as we honour the Fa¬ ther.5 To honour the Son as we ought to honour the Father, is that which makes us Christians, and which nothing else will so do. This honour of the person of Christ may be considered in the duties of it, wherein it doth consist ; and in the principle, life, or spring of those duties. The duties whereby we ascribe and express divine honour unto Christ may be reduced unto two heads : i. Adoration. 2. Invocation. 1. Adoration is the prostration of soul before him as God, in the acknowledgment of his divine excellencies, and the as¬ cription of them unto him. It is expressed in the Old Testa¬ ment by — humbly to bow down ourselves, or our souls, unto God. THE NATURE AND CAUSES OF IT. 147 The LXX renders it constantly by which is the word used in the New Testament unto the same purpose. The La¬ tins expressed it usually by adoro. And those words, though of other derivations, are of the same signification with that in the Hebrew ; and they do all of them include some external sign of inward reverence, or a readiness thereunto. Hence is that ex¬ pression, ‘ He bowed down his head and worshipped,5 see Psal. xcv. 6. And these external signs are of two sorts : (1.) Such as are natural and occasional. (2.) Such as are solemn, stated, or instituted. 1. Of the first sort are the lifting up of our eyes and hands towards heaven upon our thoughts of him; and sometimes the casting down of our whole persons before him, which deep thoughts with reverence will produce. 2. Outward instituted signs of this internal adoration are all the ordinances of evangelical worship. In and by them do we solemnly pro¬ fess and express our inward veneration of him. Other ways may be invented to the same purpose, but the Scripture knows them not, yea, condemns them. Such are the veneration and adoration of the pretended images of him, and of the host, as they call it, among the Papists, This adoration is due continually to the person of Christ, and that as in the exercise of the office of mediation. It is due unto him from the whole rational creation of God. So is it given in charge unto the angels above. For when he brought the first-begotten into the world, he said, — (worship him all ye gods, Psal. xcvii. 7.) Let all the angels of God worship him, adore him, bow down before him, Heb. i. 6. See our ex¬ position of that place ; the design of the whole chapter being to express the divine honour that is due unto the person of Christ, with the grounds thereof. This is the command given also unto the church. ‘He is thy Lord, and worship thou him,5 Psal xlv. 11. A glorious representation hereof, whether in the church above, or in that militant here on the earth, is given us, Rev. v. 6 — 14. And I beheld, and lo, in the midst of the throne, and of the four living creatures, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all th@ 148 HONOUR DUE TO THE PERSON OF CHRIST ; earth. And he came, and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down be¬ fore the Lamb, having every one of them harps, and golden vials full of odours ; which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof ; for thou wast slain, and hast redeemed us unto God by thy blood, out of every kindred, and tongue, and people, and nation. And hast made us unto our God kings and priests, and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders, and the num¬ ber of them was ten thousand times ten thousand, and thousands qf thousands. Saying, with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard 1, saying, Blessing, honour, glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever. The especial object of divine adoration, the motives unto it, and the nature of it, or what it consisteth in, are here declared. 1. The object of it is Christ, not separately, but distinctly from the Father, and jointly with him. And he is proposed, (l.) As having fulfilled the work of his mediation in his in¬ carnation and oblation ; as a Lamb slain. (2.) In his glo¬ rious exaltation — in the midst of the throne of God. The principal thing that the heathens of old observed concerning Christian religion, was, that in it praises were sung to Christ as unto God. 2. The motives unto this adoration are the unspeakable benefits which we receive by his mediation ; ‘ Thou art wor¬ thy, for thou wast slain, and hast redeemed us unto God,’ &c. Herein the same glory, the same honour is ascribed unto him as unto God the Father : ‘ Blessing, honour, glory, and power, THE NATURE AND CAUSES OF IT. 149 be unto him that sits on the throne, and unto the Lamb for ever and ever.’ 3. The nature of this adoration is described to consist in three things : (1.) Solemn prostration. And 1 the four living creatures said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.’ So also is it described, chap. iv. 10, 11. (2.) In the ascription of all divine honour* and glory , as it is at large expressed, ver. 11 — 13. (3.) In the way of expressing the design of their souls in this adoration, which is by their praises ; they sung a new song ; that is, of praise, for so are all those psalms which have that title of a new song. And in these things, namely, solemn prostration of soul in the acknowledgment of divine excel¬ lencies, ascriptions of glory and honour, with praise, doth reli¬ gious adoration consist. And they belong not unto the great holy society of them who worship above and here below; whose hearts are not always ready unto this solemn adoration of the Lamb, and who are not on all occasions exercised there¬ in. And this adoration of Christ doth differ from the adora¬ tion of God absolutely considered, and of God as the Father, not in its nature, but merely on the account of its especial mo¬ tives. The principal motive unto the adoration of God ab¬ solutely considered, is the work of creation, the manifestation of his glory therein, with all the effects of his power and goodness thereon ensuing. So it is declared, Rev. iv. 8 — 11, c Thou art worthy, O Lord, to receive glory, and honour, and power*,; for thou hast created all things, and for thy pleasure they are and were created.’ And the principal motive unto the adoration and worship of God as the Father, is that eter¬ nal love, grace, and goodness, which he is the fountain of in a peculiar manner, Eph. i. 4, 5. But the great motive unto the adoration of Christ, is the work of redemption, Rev. v. 12, 1 Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.’ The feason whereof is given, ver. 9, 10. 1 For thou wast slain, and hast redeemed us unto God by thy blood, and hast made us unto our God kings and priests.’ The adora¬ tion is the same, ver. 13. 1 Blessing, and honour, and glory, r 150 HONOUR DUE TO THE PERSON OF CHRIST; and power, be unto him that sitteth upon the throne, and unto the Lamb for evermore.’ But the immediate motives of it are different, as its objects are distinct. Herein no small part of the life of Christian religion doth consist. The humbling of our souls before the Lord Christ, from an apprehension of his divine excellencies, the ascription of glory, honour, praise, with thanksgiving unto him, on the great motive of the work of redemption, with” the blessed effects thereof, are things wherein the life of faith is continually exer¬ cised. Nor can we have any evidence of an interest in that blessedness which consists in the eternal assignation of all glo¬ ry and praise unto him in heaven, if we are not exercised unto this worship of him here on earth. 2dly, Invocation is the second general branch of divine ho¬ nour, of that honour which is due and paid unto the Son, as unto the Father. This is the first exercise of divine faith, the breath of the spiritual life. And it consisteth in two things, or hath two parts. (1.) An ascription of all divine properties and excellencies unto him whom we invocate. This is essen¬ tial unto prayer, without which it is but vain babling. Who¬ ever cometh unto God hereby, must believe that he is, and that he is the rewarder of them that diligently seek him. (2.) There is in it also a representation of our wills, affections, and desires of our souls unto him on whom we call, with an expectation of being heard and relieved, by virtue of his infinitely divine ex¬ cellencies. This is the proper acting of faith with respect unto ourselves ; and hereby it is our duty to give honour unto the person of Christ. When he himself died in the flesh, he committed his depart¬ ed soul by solemn invocation into the hands of his Father, Psal. xxxi. 5. Luke xxiii. 4. < Father, into thy hands I commit my spirit.5 And to evidence that it is the will of God that we should honour the Son, as we honour the Father, even as the Son himself in his human nature, who is our example, honour¬ ed the Father ; he who first died in the faith of the gospel be¬ queathed his departing soul into the hands of Jesus Christ by solemn invocation, Acts vii. 59. 1 They stoned Stephen, so¬ lemnly invocating, and saying, Lord Jesus, receive my spirit. THE NATURE AND CAUSES OF IT. 151 And having by faith and prayer, left his own soul safe in the hand of the Lord Jesus, he adds one petition more unto him, wherewith he died, 1 Lord, lay not this sin to their charge,1 ven 60. Herein did he give divine honour unto Christ in the espe¬ cial invocation of his name, in the highest instances that can be conceived. In his first request wherein he committed his departing soul into his hands, he ascribed unto him divine om¬ niscience, omnipresence, love, and power. And in the latter for his enemies, divine authority and mercy to be exercised in the pardon of sin. In his example is the rule established, for the especial invocation of Christ for the effects of divine power and mercy. Hence the Apostle describeth the church or believers, and distinguisheth it, or them, from all others, by the discharge of this duty, 1 Cor. i. 2. £ With all that call on the name of our Lord Jesus Christ, both their Lord and ours.’ To call on the name of the Lord Jesus expresseth solemn invocation in the way of religious worship. The Jews did call on the name of God. All others in their way called on the names of their gods. This is that whereby the church is distinguished from them all ; it calls on the name of our Lord Jesus Christ. He requires, that as we believe on God, that is, the Father, so we should believe on him also, and therein honour the Son, as we honour the Father, John xiv. 1. The nature of this faith, and the manner how it is exercised on Christ, we shall declare afterwards. But the Apostle, treating of the nature and efficacy of this invocation, affirms that we ‘cannot call on him in whom we have not believed,’ Rom. x. 14. Whence it follows on the contrary, that he on whom we are bound to believe, on him it is our duty to call. So the whole Scripture is closed with a prayer of the church unto the Lord Christ, expressing their faith in him — Even so, come, Lord Jesus, Rom. xxii. 20. There is not any one reason of prayer, not any one motive unto it, not any consideration of its use or efficacy, but render this peculiar invocation of Christ a necessary duty. Two things in general are required to render the duty of invocation lawful and useful. First, That it have a proper object : Secondly, That it have prevalent motives and encouragements unto it. 152 HONOUR DUE TO THE PERSON OF CHRIST ; These in concurrence are the formal reason and ground of all religious worship in general* and of prayer in particular. So are they laid down as the foundation of all religion, Exod. xx. 2, 3. { I am the Lord thy God,’ that is, the proper object of all religious worship ; 1 which brought thee out of the land of Egypt, out of the house of bondage,’ which being summarily and typically representative of all divine benefits, temporal, spiritual, and eternal, is the great motive thereunto. The want of both these in all mere creatures* saints and angels, makes the invocation of them, not only useless, but idolatrous. But they both eminently concur in the person of Christ, and his actings towards us. All the perfections of the divine nature are in him, whence he is the proper object of religious invocation. On this account when he acted in and towards the church, as the great Angel of the covenant, God instructed the people unto all reli¬ gious observance of him and obedience unto him. And no motives are wanting hereunto. All that the Lord Christ hath done for us, and all the principles of love, grace, compassion, and power from whence what he hath so done did proceed, are all of this nature. And they are accompanied with the encou¬ ragement of his relation unto us, and charge concerning us. Take away this duty, and the peculiar advantage of Christian religion is destroyed. We have lived to see the utmost extremes that Christian re¬ ligion can divert into. Some with all earnestness do press the formal invocation of saints and angels as our duty. And some will not grant that it is lawful for us so to call on Christ him¬ self. The Socinians grant generally that it is lawful for us to call on Christ ; but they deny that it is our duty at any time so to do. But as they own that it is not our duty, so on their principles it cannot be lawful. Denying his divine person, they leave him not the proper object of prayer. For prayer without an ascription of divine excellencies, as omniscience, omnipresence, and almighty power unto him whom we invo- cate, is but vain babling, that hath nothing of the nature of true prayer in it. And to make such ascriptions unto him who by nature is not God* is idolatrous. THE NATURE AND CAUSES OF IT. 153 The solemn ordinary worship of the church, and so of pri¬ vate believers, in the families and closets, is under an especial directory and guidance. For the person of the Father, as the eternal fountain of power, grace, and mercy, is the formal object of our prayers, unto whom our supplications are direct¬ ed. The divine nature, absolutely considered, is the object of natural worship and invocation ; but it is the same divine nature in the person of the Father, that is the proper object of evangelical worship and invocation. So our Saviour hath taught us to call on God under the name and notion of a Father, Matth. vi. 9. that is, his God, and our God, his Father, and our Father, John, xx. 17. And this invocation is to be, by and in the name of the Son Jesus Christ, through the aid of the Holy Spirit, fie is herein considered as the Mediator between God and man, as the Holy Ghost is he by whom supplies of grace, enabling us unto the acceptable performance of our duties, are actually communicated unto us. This is the way whereby God will be glorified. This is the mystery of our religion, that we worship God according to the econo¬ my of his wisdom and grace, wherein he doth dispense of himself unto us in the persons of the Father, Son, and Spirit. Otherwise he will not be honoured or worshipped by us. And those who in their worship or invocation do attempt an approach unto the divine nature as absolutely considered, with¬ out respect unto the dispensation of God in the distinct per¬ sons of the holy Trinity, do reject the mystery of the gospel, and all the benefits of it. So is it with many. And not a few who pretend a great devotion unto God, do supply other things into the room of Christ, as saints and angels, rejecting also the aids of the Spirit to comply with imaginations of their own, whose assistance herein they more approve of. But this is the nature and method of ordinary solemn evan¬ gelical invocation. So it is declared, Eph. ii. 18. ‘Through him we have an access by one Spirit unto the Father.’ It is the Father unto whom we have our access, whom we pecu¬ liarly invocate ; as it is expressed, chap. iii. 14 — 16. ‘ For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is 20 154 HONOUR DUE TO THE PERSON OF CHRIST ; named, that he would grant you,’ &c. But it is through him, that is, by Christ in the exercise of his mediatory office, that we have this access unto the Father ; we ask in his name, and for his sake, John xiv. 13, 14. chap. xvi. 23, 24. They did so of old, though not in that express exercise of faith which we now attain unto, Dan. ix. 17. ‘Hear, O Lord, and have mercy for the Lord’s sake.’ All this are we enabled unto by one Spirit ; through the aid and assistance of the Spirit of grace and supplication, Rom. viii. 26, 27. So that prayer is our crying ‘ Abba, Father, by the Spirit of the Son,’ Gal. iv. 6. This is farther declared, Heb. iv. 15, 16. chap. x. 19, 20. Herein is the Lord Christ considered, not absolutely with re¬ spect unto his divine person, but with respect unto his office, that £ through him our faith and hope might be in God,’ 1 Pet. i. 20. Vvlierefore it being our duty, as hath been proved, to in- vocate the name of Christ in a particular manner, and this being the ordinary solemn way of the worship of the church, we may consider on what occasions, and in what seasons, this peculiar invocation of Christ, who in his divine person is both our God and our advocate, is necessary for us, and most acceptable unto him. 1. Times of great distresses in conscience, through tempta¬ tions and desertions, are seasons requiring an application unto Christ by especial invocation. Persons in such conditions, when their souls, as the Psalmist speaks, are overwhelmed in them, are continually solicitous about compassion and deliver¬ ance. Some relief, some refreshment they often find in pity and compassion from them who either have been in the same condition themselves, or by Scripture light do know the terror of the Lord in these things. When their complaints are des¬ pised, and their troubles ascribed unto other causes than what they are really sensible of and feel within themselves, as is commonly done by physicians of no value, it is an aggravation of their distress and sorrow. And they greatly value every sin¬ cere endeavour for relief, either by counsel or prayer. In this state and condition the Lord Christ in the gospel is proposed as full of tender compassion, as he alone who is able to relieve THE NATURE AND CAUSES OF IT. 155 them. In that himself hath suffered being tempted, he is touched with a feeling of our infirmities, and knows how to have compassion on them that are out of the way, Heb. ii. 18. chap. iv. 15. chap. v. 6. So is he also, as he alone who is able to succour, to relieve, and deliver them. ‘He is able to suc¬ cour them that are tempted,’ Heb. ii. 18. Hereon they are drawn, constrained, encouraged to make applications unto him by prayer, that he would deal with them according to his compas¬ sion and power. This is a season rendering the discharge of this duty necessary. And hereby have innumerable souls found consolation, refreshment, and deliverance. A time of trouble is a time of the especial exercise of faith in Christ. So himself gives direction, John xiv. 1. ‘ Let not your*hearts be troubled, ye believe in God, believe also in me.’ Distinct actings of faith on Christ, are the great means of supportment and relief in trouble; and it is by especial invocation, whereby they put forth and exert themselves. An instance hereof as unto tempta¬ tion, and the distress wherewith it is attended, we have in the Apostle Paul. He had a thorn in the flesh, a messenger of Sa¬ tan to buffet him. Both expressions declare the deep sense he had of his temptation, and the perplexity wherewith it was ac¬ companied. ‘ For this cause he besought the Lord thrice that it might depart from him,’ 2 Cor. xii. 7, 8. He applied himself solemnly unto prayer for its removal, and that frequently. And it was the Lord, that is, the Lord Jesus Christ, unto whom he made his application. For so the name of the Lord is to be interpreted, if there be nothing contrary in the context, as the name of God, is of the Father, by virtue of that rule, 1 Cor. viii. 6, 7. ‘ To us there is one God the Father, and one Lord Jesus Christ.’ And it is evident also in the context. The an¬ swer he received unto his prayer was, ‘ My grace is sufficient for thee, for my power is made perfect in weakness.’ And whose power that was, who gave him that answer, he declares in the next words. ‘ Most gladly therefore will I glory in my weakness, that the power of Christ may rest upon me ;’ that is, the power of him on whom he called, who gave him that an¬ swer, ‘ My power is made perfect in weakness.’ 2. Times of gracious discoveries either of the glory of Christ 156 HONOUR DUE TO THE PERSON OF CHRIST ; in 'himself, or of his love unto us, are seasons that call for this duty. The glory of Christ in his person and offices is always the same. And the revelation that is made of it in the Scrip¬ ture varieth not. But as unto our perception and apprehension of it, whereby our hearts and minds are affected with it in an especial manner, there are apparent seasons of it, which no be¬ lievers are unacquainted withal. Sometimes such a sense of it is attained under the dispensation of the word, wherein as Christ on the one hand is set forth evidently crucified before our eyes, so on the other he is gloriously exalted. Sometimes jt is so in prayer, in meditation, in contemplation on him. As an ability was given unto the bodily sight of Stephen, to see upon the opening of the heavens, the ‘glory of God, and Jesus standing at his right hand,’ Acts vii. 56, 57. so he opens the vail sometimes, and gives a clear affecting discovery of his glory unto the minds and souls of believers ; and in such seasons are they drawn forth and excited unto invocation and praise. So Thomas being surprised with an apprehension and evidence of his divine glory and power after his resurrection, (wherein he was declared to be the Son of God with power, Rom. i. 4. cried unto him, ‘My Lord, and my God,5 John xx. 28.) ; there was in his words both a profession of his own faith, and a solemn in¬ vocation of Christ. When therefore we have real discoveries of the glory of Christ, we cannot but speak to him, or of him. ‘ These things said Isaiah, when he saw his glory, and spake of him,5 John xii. 41. And Stephen upon a view of it in the midst of his enraged enemies testified immediately, ‘ I see the heavens opened, and the Son of man standing at the right hand of God.5 And thereby was he prepared for that solemn invo¬ cation of his name, which he used presently after, ‘ Lord Jesus receive my spirit,5 Acts vii. 56, 59. And so also upon his ap¬ pearance as the Lamb to open the book of prophecies, wherein there was an eminent manifestation of his glory, seeing none else could be found in heaven or earth, or under the earth, that was able to open the book, or so much as to look thereon, Rev. v. 3. ‘the four and twenty elders fell down before him,5 and presenting all the prayers of the saints, ‘ sang a new song of praise unto him,5 ver. 8, 9, 10. This is our duty, this will be THE NATURE AND CAUSES OF IT. 157 our wisdom, upon affecting discoveries of the glory of Christ; namely, to apply ourselves unto him by invocation or praise ; and thereby will the refreshment and advantage of them abide upon our minds. So is it also as unto his love. The love of Christ is always the same, and equal unto the church. Howbeit there are pecu¬ liar seasons of the manifestation and application of a sense of it unto the souls of believers. So it is when it is witnessed unto them, or shed abroad in their hearts by the Holy Ghost. Then is it accompanied with a constraining power, to oblige us to live unto him who died for us, and rose again, 2 Cor. v. 14, 15. And of our spiritual life unto Christ, invocation of him is no small portion. And this sense of his love we might enjoy more frequently than for the most part we do, were we not so much wanting1 unto ourselves and our own concerns. For although it be an act of sovereign grace in God, to grant it unto us, and affect us with it, as it seems good unto him ; yet it is our duty required to dispose our hearts unto its reception. Were we diligent in casting out all that filthiness and superfluity of naughtiness which corrupts our affections, and disposes the mind to abound in vain imaginations ; were our hearts more taken off from the love of the world, which is exclusive of a sense of divine love ; did we more meditate on Christ and his glory, we should more frequently enjoy these constraining visits of his love than now we do. So himself expresseth it, Rev. iii. 20. 1 Behold I stand at the door and knock : if any man hear my voice, and open the door, I will come in unto him, and sup with him, and he with me.’ He makes intimation of his love and kindness unto us. But oft-times we neither hear his voice when he speaks, nor do open our hearts unto him. So do we lose that gracious refreshing sense of his love which he express¬ eth in that promise, £I will sup with him, and he shall sup with me.’ No tongue can express that heavenly communion and blessed intercourse which is intimated in this promise. The expression is metaphorical, but the grace expressed is real, and more valued than the whole world, by all that have experience of it. This sense of the love of Christ, and the effect of it in communion with him, by prayer and praises, is divinely set 158 HONOUR DUE TO THE PERSON OF CHRIST) forth in the hook of Canticles. The church therein is repre¬ sented as the spouse of Christ ; and as a faithtul spouse she is always either solicitous about his love, or rejoicing in it. And when she hath attained a sense of it, she aboundeth in invoca¬ tion, admiration, and praise. So doth the church of the New Testament upon an apprehension of his love, and the unspeaka¬ ble fruits of it. ‘ Unto him that loveth us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to him be glory and dominion for ever and ever. Amen,’ Rev. i. 5, 6. This therefore is another season that calls for this duty. 3. Times of persecution for his name’s sake, and for the pro¬ fession of the gospel, are another season rendering this peculiar invocation of Christ both comely and necessary. Two things will befal the minds of believers in such a season. (1.) That their thoughts will be greatly exercised about him, and conver¬ sant with him. They cannot but continually think and me¬ ditate on him for whom they suffer. None ever suffered perse¬ cution on just grounds, with sincere ends, and in a due man¬ ner, but it was so with them. The invincible reasons they have to suffer for him, taken from his person, love, grace and autho¬ rity, from what he is in himself, what he hath done for them, and what account of all things is to be given unto him, do con¬ tinually present themselves unto their minds. Wildernesses, prisons, and dungeons, have been filled with thoughts of Christ and his love. And many in former and latter ages have given an account of their communion and holy inter¬ course with the Lord Christ under their restraints and suffer¬ ings. And those who at any time have made an entrance into such a condition, will all of them give in the testimony of their own experience in this matter. (2.) Such persons have deep and fixed apprehensions of the especial concernment which the Lord Christ hath in them as unto their present condition; as also of his power to support them, or to work out their deliver¬ ance. They know and consider, That in all their afflictions, he is afflicted,’ suffers in all their sufferings, is persecuted in all their persecutions. That in them all he is full of love, pity, and unspeakable compassion towards them ; that his grace is THE NATURE AND CAUSES OF IT. 159 sufficient for them, that his power shall be perfected in their weakness, to carry them through all their sufferings unto his and their own glory. In these circumstances, it is impossible for them who are under the conduct of his Spirit, not to make especial applications continually unto him, for those aids of grace, for those pledges of love and mercy, for those suppliesof consolation and spiritual refreshments which their condition calls for. Wherefore in this state, the invocation of Christ is the refuge and sheet anchor of the souls of them who truly be¬ lieve in him. So it was unto all the holy martyrs of old, and in later ages. This doctrine and duty is not for them who are at ease. The afflicted, the tempted, the persecuted, the spiritually dis¬ consolate will prize it, and be found in the practice of it. And all those holy souls, who in most ages, on the account of the profession of the gospel, have been reduced unto outwardly unrelievable distresses, have, as was said, left their testimony unto this duty, and the benefits of it. The refreshment which they found therein, was a sufficient balance against the weight of all outward calamities, enabling them to rejoice under them with joy unspeakable, and full of glory. This is the church’s reserve against all the trials it may be exercised withal, and all the dangers whereunto it is exposed. Whilst believers have liberty of access unto him in their supplications, who hath all power in his hand, who is full of ineffable love and compassion towards them, especially as suffering for his sake, they are more than conquerors in all their tribulations. 4. When we have a due apprehension of the eminent act¬ ings of any grace in Christ Jesus, and withal a deep and abid¬ ing sense of our own want of the same grace, it is a season of especial application unto him by prayer for the increase of it. All graces as unto their habit were equal in Christ ; they were all in him in the highest degree of perfection. And every one of them did he exercise in its due manner and measure on all just occasions. But outward causes and circumstances gave opportunity unto the exercise of some of them, in a way more eminent and conspicuous than others were exercised in. For instance, such were his unspeakable condescension, self- 160 HONOUR DUE TO THE PERSON OF CHRIST) denial and patience in sufferings, which the Apostle unto this purpose insists upon, Phil. ii. 5 — 8. Now, the great design of all believers is to be like Jesus Christ, in all grace, and all the exercise of it. He is in all things their pattern and example. Wherefore when they have a view of the glory of any grace as it was exercised in Christ, and withal a sense of their own defect and want therein, (conformity unto him being their design,) they cannot but apply themselves unto him in solemn invocation, for a farther communication of that grace unto them, from his stores and fulness. And these things mutually promote one another in us, if duly attended unto. A due sense of our own defect in any grace, will further us in the prospect of the glory of that grace in Christ. And a view, a due contemplation of the glorious exercise of any grace in him, will give us light to discover our own great defect therein, and want thereof. Un¬ der a sense of both, an immediate application unto Christ by prayer, would be an unspeakable furtherance of our growth in grace, and conformity unto him. Nor can there be any more effectual way or means to draw supplies of grace from him, to draw water from the wells of salvation. When in an holy ad¬ miration of, and fervent love unto any grace as eminently ex¬ ercised in and by him, with a sense of our own want of the same grace, we ask it of him in faith, he will not deny it unto us. So the disciples, upon the prescription of a difficult duty, unto whose due performance a good measure of faith was re¬ quired ; out of a sense of the albfulness of him and their own defect in that grace, which was necessary unto the peculiar du¬ ty there prescribed, immediately pray unto him, saying, 1 Lord, increase our faith,’ Luke xvii. 5. The same is the case with respect unto any temptation that may befal us, wherewith he was exercised, and over which he prevailed. 5. The time of death, whether natural, or violent for his sake, is a season of the same nature. So Stephen recommended his departing soul into his hands with solemn prayer; Lord Jesus, said he, receive my spirit. To the same purpose have been the prayers of many of his faithful martyrs in the flames and under the sword. In the same manner doth the faith of innumerable holy souls work in the midst of their death-bed groans. And THE NATURE AND CAUSES OE IT. 161 the more we have been in the exercise of faith on him in our livesj the more ready will it be in the approaches of death to make its resort unto him in a peculiar manner. And it may be, other instances of a like nature may be given unto the same purpose. An answer unto an inquiry which may possibly arise from what we have insisted on, shall close this discourse. For where¬ as the Lord Jesus Christ as mediator doth intercede with the Father for us, it may be inquired, Whether we may pray unto him, that he would so intercede on our behalf? whether this be comprised in the duty of invocation or prayer unto him? Answ. (1.) There is no precedent nor example of any such thing, or any such prayer in the Scripture. And it is not safe for us to venture on duties not exemplified therein. Nor can any instance of a necessary duty be given, of whose per¬ formance we have not an example in the Scripture. (2.) In the invocation of Christ, we honour the Son, even as we honour the Father. Wherefore his divine person is therein the formal object of our faith. We consider him not therein as acting in his mediatory office towards God for us, but as he who hath the absolute power and disposal of all the good things we pray for. And in our invocation of him, our faith is fixed on him, and terminated on his person. "But as he is in the discharge of his mediatory office, through him ‘our faith and hope is in God,’ 1 Pet. i. 21. He who is the Mediator, or Jesus Christ the Mediator, as God and man in one person, is the object of all divine honour and worship. His person, and both his natures in that person, is so the ob¬ ject of religious worship. This is that which we are in the proof and demonstration of. Howbeit it is his divine nature, and not his discharge of the office of mediation, that is the formal reason and object of divine worship. For it consists in an ascription of infinitely divine excellencies and properties unto him whom we so worship. And to do this on any ac¬ count but of the divine nature, is in itself a contradiction, and in them that do it idolatry. Had the Son of God never been incarnate, he had been the object of all divine worship. And could there have been a mediator between God and us, who 21 162 THE PRINCIPLE OF THE ASSIGNATION OF was not God also, be could never have been the object of any divine worship or invocation. Wherefore Christ the Media¬ tor, God and man in one person, is in all things to be honour¬ ed, even as we honour the Father; but it is as he is God equal with the Father, and not as Mediator, in which respect he is inferior unto him. With respect unto his divine person we ask immediately of himself in our supplications ; as he is Mediator, we ask of the Father in his name. The different actings of faith on him, under the same distinction, shall be declared in the next chapter. V'" . '-t, \ c ‘ ■ / ' " * - CHAP. X. ( . • . f THE PRINCIPLE OF THE ASSIGNATION OF DIVINE HONOUR UNTO THE PERSON OF CHRIST, IN BOTH THE BRANCHES OF IT ; WHICH IS FAITH IN HIM. The principle and spring of this assignation of divine honour unto Christ in both the branches of it, is faith in him. And this hath been the foundation of all acceptable religion in the world since the entrance of sin. There are some who deny that faith in Christ was required from the beginning, or was necessary unto the worship of God, or the justification and salvation of them that did obey him. For whereas, it must be granted, that 1 without faith it is impossible to please God,’ which the Apostle proves by instances from the foundation of the world, Heb. xi. They suppose it is faith in God under the general notion of it, without any respect unto Christ that is in¬ tended. It is not my design to contend with any, nor express¬ ly to confute such ungrateful opinions, such pernicious errors. Such this is, which, being pursued in its proper tendency, strikes at the very foundation of Christian religion. For it at once deprives us of all our contribution of light and truth from the Old Testament. Somewhat I have spoken before of DIVINE HONOUR UNTO THE PERSON OF CHRIST. 163 the faith of the saints of old concerning him. I shall now, therefore, only confirm the truth, by some principles which are fundamental in the faith of the gospel. 1st, The first promise, Gen. iii. 15. truly called npurcvavyaiov, was revealed, proposed, and given, as containing and express¬ ing the only means of delivery from that apostacy from God, with all the effects of it, under which our first parents and all their posterity were cast by sin. The destruction of Satan and his work in his introduction of the state of sin, by a Sa¬ viour and Deliverer, was prepared and provided for in it. This is the very foundation of the faith of the church, and if it be denied, nothing of the economy or dispensation of God towards it from the beginning can be understood. The whole doctrine and story of the Old Testament must be rejected as useless, and no foundation be left in the truth of God for the introduction of the New Testament. 2dly, It was the person of Christ, his incarnation and me¬ diation, that were promised under the name of the Seed of the woman, and the work he should do in breaking- the head of the serpent, with the way whereby he should do it, in suf¬ fering, by his power. The accomplishment hereof was in God’s sending his Son in the likeness of sinful flesh, in the fulness of time, made under the law, or by his manifestation in the flesh, to destroy the works of the devil. So is this pro¬ mise interpreted, Gal. iii. 10. chap. iv. 4. Heb. ii. 14, L5, 16. 1 John iii. 8. This cannot be denied, but upon one of these two grounds : (1.) That nothing is intended in that divine revelation, but only a natural enmity that is between mankind and serpents. But this is so foolish an imagination, that the Jews themselves, who constantly refer this place to the Messiah, are not guilty of. All the whole truth concerning God’s displeasure on the sin of our first parents, with what concerneth the nature and consequents of that sin, is everted hereby. And whereas the foundation of all God’s future dealing with them and their pos¬ terity is plainly expressed herein, it is turned into that which is ludicrous, and of very little concernment in human life. For such is the enmity between mankind and serpents, which not 164 THE PRINCIPLE OF THE ASSIGNATION OF one in a million know any thing of, or are troubled with. This is but to lay the axe of atheism unto all religion built on divine revelation. Besides, on this supposition there is in the words not the least intimation of any relief, that God tendered unto our parents for their delivery from the state and condition whereunto they had cast themselves by their sin and apostacy. Wherefore they must be esteemed to be left absolutely under the curse, as the angels were that fell, which is to root all reli¬ gion out of the world. For amongst them who are absolutely under the curse without any remedy, there can be no more than is in hell. Or, (2.) It must be, because some other way of deliverance and salvation, and not that by Christ, is here proposed and promised. But whereas they were to be wrought by the Seed of the wo¬ man, if this were not that Christ in whom we do believe, there was another promised, and he is to be rejected. And this is fairly at once to blot out the whole Scripture as a fable. For there is not a line of doctrinal truth in it, but what depends on the traduction of Christ from this first promise. 3dly, This promise was confirmed, and the.' way of the deli¬ verance of the church by virtue of it declared in the institution of expiatory sacrifices. God in them, and by them, declared from the beginning, ‘ that without shedding of blood,’ there was no remission; that atonement for sin was to be made by sub¬ stitution and satisfaction. With respect unto them the Lord Christ was called the Lamb of God, even as he took away the sins of the world by the sacrifice of himself, John i. 29. For we 1 were redeemed with the precious blood of Christ, as of a Lamb without blemish and without spot,’ I Pet. i. 19. Where¬ in the holy Spirit refers unto the institution and nature of sacri¬ fices from the beginning. And he is thence represented in hea¬ ven as a 1 Lamb that had been slain,’ Rev. iv. 6. the glory of heaven arising from the fruits and effects of his sacrifice. And because of the representation thereof in all the former sacrifices, is he said to be a * Lamb slain from the foundation of the world,’ Rev. xiii. 8. And it is strange to me that any who deny not the expiatory sacrifice of Christ, should doubt whether the original of these DIVINE HONOUR UNTO THE PERSON OF CHRIST. 165 sacrifices were of divine institution, or the invention of men. And it is so amongst others for the reasons ensuing : L On the supposition that they were of men’s finding out and voluntary observation, without any previous divine revela¬ tion, it must be granted that the foundation of all acceptable religion in the world, was laid in, and resolved into the wisdom and wills of men, and not into the wisdom, authority, and will of God. For that the great solemnity of religion, which was as the centre and testimony of all its other duties, did consist in these sacrifices even before the giving of the law, will not be denied. And in the giving of the law, God did not on this supposition confirm and establish his own institutions with additions unto them of the same kind, but set his seal and approbation unto the inventions of men. But this is contrary unto natural light, and the whole current of Scripture revela¬ tions. 2. All expiatory sacrifices were from the beginning, types and representations of the sacrifice of Christ, whereon all their use, efficacy, and benefit among men, all their acceptance with God, did depend. Remove this consideration from them, and they were as irrational a service, as unbecoming the divine na¬ ture, as any thing that reasonable creatures could fix upon. They are to this day as reasonable a service as ever they were, but that only their respect unto the sacrifice of Christ is taken from them. And what person of any ordinary understanding could now suppose them a meet service whereby to glorify the divine nature ? Besides, all expiatory sacrifices were of the same nature and of the same use, both before and after the giv¬ ing of the law. But that all those afterwards were typical of the sacrifice of Christ, the Apostle demonstrates at large in his epistle unto the Hebrews. The inquiry, therefore, is, Whether this blessed prefiguration of the Lord Christ and his sacrifice, as he was the Lamb of God taking away the sins of the world, was an effect of the wisdom, goodness, and will of God, or of the wills and inventions of men ? And let it be considered also, that these men who are supposed to be the authors of this wonderful representation of the Lord Christ and his sacrifice, did indeed know little of them, or, as the asserters of this opL 166 THE PRINCIPLE OF THE ASSIGNATION OF nion imagine, nothing at all. To suppose that those who knew no more of Christ than they could learn from the first promise, which, as some think, was nothing at all, should of their own heads find out and appoint this divine service, which consisted only in the prefiguration of him and his sacrifice, and that God should not only approve of it, but allow it as the principal means for the establishment and exercise of the faith of all believers for 4000 years, is to indulge thoughts deviating from all rules of sobriety. He that sees not a divine wisdom in this institu¬ tion, hath scarce seriously exercised his thoughts about it. But I have elsewhere considered the causes and original of these sacrifices, and I shall not therefore farther insist upon them. 4thly, Our first parents, and all their holy posterity, did be¬ lieve this promise, or did embrace it, as the only way and means of their deliverance from the curse and state of sin, and were thereon justified before God. I confess we have not infal¬ lible assurance of any who did so in particular, but those who are mentioned by name in Scripture, as Abel, Enoch, Noah, and some others. But to question it concerning others also, as of our first parents themselves, is foolish and impious. This is done by the Socinians, to promote another design, namely, that none were justified before God on the belief of the first promise, but on their walking according to the light of nature, and their obedience unto some especial revelations about temporal things ; the vanity whereof hath been before discovered. Wherefore our first parents^ and their posterity did so believe the first pro¬ mise, or they must be supposed either to have been kept under the curse, or else to have had, and to make use of, some other way of deliverance from it. To imagine the first is impious ; for the Apostle affirms that they had this ‘ testimony that they pleased God,5 Heb. xi. 5. Which under the curse, none can do ; for that is God’s displeasure. And in the same place he confirms their faith, and justification thereon, with a cloud of witnesses, chap. xii. 2. To affirm the latter is groundless. And it includes a supposal of the relinquishment of the wisdom, grace, and authority of God in that divine revelation, for men to betake themselves to none knows what. . For that there was DIVINE HONOUR UNTO THE PERSON OF CHRIST. 1G7 in this promise the way expressed which God in his wisdom and grace had provided for their deliverance, we have proved before. To forsake this way, and to betake themselves unto any other, whereof he had made no mention or revelation unto them, was to reject his authority and grace. As for those who are otherwise minded, it is incumbent on them directly to prove these three things : (1.) That there is another way, that there are other means for the justification and salvation of sinners, than that revealed, declared, and proposed in that first promise. And when this is done, they must shew to what end, on that supposition, the promise itself was given, seeing the end of it is evacuated. (2.) That upon a supposition that God had revealed in the promise the way and means of our deliverance from the curse and state of sin, it is lawful unto men to forsake it, and to betake themselves unto another way, without any supernatural reve¬ lation for their guidance. For if it was not, their relinquish¬ ment of the promise was no less apostacy from God in the re¬ velation of himself in a way of grace, than the first sin was, as to the revelation of himself in the works of nature. Only the one revelation was by inbred principles, the other by external declaration, nor could it otherwise be. Or, (3.) That there was some other way of the participation of the benefits of this promise, besides faith in it, or in him who was promised therein ; seeing the Apostle hath declared, that no promise will profit them by whom it is not mixed with faith, Heb* iv. 2. Unless these are plainly proved, which they will never be, whatever men declaim about universal objective grace in the documents of nature, it is but a vain imagination. 5thly, The declaration of this promise before the giving of the law, with the nature and ends of it, as also the use of sacri¬ fices whereby it was confirmed, was committed unto the ordi¬ nary ministry of our first parents and their godly posterity, and the extraordinary ministry of the prophets which God raised up among them. For God spake of our redemption by Christ, by the ‘mouth of his holy prophets from the beginning of the world,’ Luke i. 70. No greater duty could be incumbent on them by the light of nature, and the express revelation of the 168 THE PRINCIPLE OF THE ASSIGNATION OF will of God, than that they should, in their several capacities, communicate the knowledge of this promise unto all in whom they were concerned. To suppose that our first parents who re¬ ceived this promise, and those unto whom they first declared it, looking on it as the only foundation of their acceptance with God, and deliverance from the curse, were negligent in the de¬ claration and preaching of it, is to render them brutish, and guilty of a second apostacy from God. And unto this principle, which is founded in the light of nature, there is countenance given by revelation also. For Enoch did prophesy of the things which were to accompany the accomplishment of this promise* Jude ver. 15. And Noah was a preacher of the righteousness to be brought in by it, 2 Pet. ii. 5. as he was an heir of the right¬ eousness which is by faith in himself, Heb. xi. 7. 6thly, All the promises that God gave afterwards unto the church under the Old Testament, before and after giving the law, all the covenants that he entered into with particular per¬ sons, or the whole congregation of believers, were all of them declarations and confirmations of this first promise, or the way of salvation by the mediation of his Son, becoming the Seed of the woman, to break the head of the serpent, and to work out the deliverance of mankind. As most of these promises were expressly concerning him, so all of them in the counsel of God were confirmed in him, 2 Cor. i. 20. And as there are depths in the Scripture of the Old Testament concerning him which we cannot fathom ; and things innumerable spoken of him or in his person which we conceive not ; so the principal design of the whole is the declaration of him and his grace. And it is unprofitable unto them who are otherwise minded. Sundry promises concerning temporal things were on various occasions superadded unto this great spiritual promise of life and grace. And the enemies of the person and mediation of Christ, do con¬ tend that men are justified by their faith and obedience with respect unto those particular revelations, which were only con¬ cerning temporal things. But to suppose that all those revela¬ tions and promises were not built upon, and resolved into, did not include in them the grace and mercy of this first pro¬ mise, is to make them curses instead of blessings, and depriva- DIVINE HONOUR UNTO THE PERSON OF CHRIST. 169 tions of that grace which was infinitely better than what on this supposition was contained in them. The truth is, they were all additions unto it, and confirmations of it, nor had any thing of spiritual good in them, but upon a supposition of it. In some of them there was an ampliation of grace in the more full declaration of the nature of this promise, as well as an applica¬ tion unto their persons unto whom they were made. Such was the promise made unto Abraham, which had a direct respect unto Christ, as the Apostle proveth, Gal. iii. 4. Tthly, Those who voluntarily, through the contempt of God and divine grace, fell off from the knowledge and faith of this promise, whether at once and by choice, or gradually through the love of sin, were in no better condition than those have been, or would be, who have so fallen off, or should so aposta¬ tize from Christian religion after its revelation and profession. And although this proved in process of time, both before and after the flood, to be the condition of the generality of mankind, yet it was in vain to seek after the means of salvation among them, who had voluntarily rejected the only way which God had revealed and provided for that end. God thereon 1 suffered all nations to walk in their own ways,5 Acts xiv. 16, ‘winking at the times of their ignorance,5 not calling them to repentance, chap. xvii. 30. ; yea, he gave them ‘ Up unto their own hearts’ lusts, and they walked in their own counsels/ Psal. lxxxi. 12. And nothing Can be more derogatory unto the wisdom and ho¬ liness of God, than to imagine that he would grant other ways of salvation unto them who had rejected that only one which he had provided, which was by faith in Christ as revealed in that first promise. 8thly, From these considerations, which are all of them un¬ questionable principles of truth, two things are evident : (1.) That there was noway of the justification and salvation of sinners, revealed and proposed from the foundation of the world, but only by Jesus Christ, as declared in the first promise. (2.) That there was no way for the participation of the be¬ nefits of that promise, or of his work of mediation, but by faith in him as so promised. There was therefore faith in him required from the foundation of the world ; that is, from the entrance of 22 170 THE PRINCIPLE OF THE ASSIGNATION OF sin. And how this faith respected his person hath been before declared. Now faith in him, as promised for the works and ends of his mediation, and faith in him as actually exhibited, and as having accomplished his work, are essentially the same, and differ only with respect unto the economy of times which God disposed at his pleasure. Hence the efficacy of his media¬ tion was the same unto them who then so believed, as it is now unto us after his actual exhibition in the flesh. But yet it is acknowledged, that as unto the clearness and fulness of the revelation of the mystery of the wisdom and grace of God in him, as unto the constitution of his person in his incarnation, and therein the determination of the individual person promised from the beginning, through the actual ac¬ complishment of the work which he was promised for. Faith in him as the foundation of that divine honour which it is our duty to give unto him, is far more evidently and manifestly re¬ vealed and required in the gospel, or under the New Testament, than it was under the Old. See Eph. iii. 8 — 11. The respect of faith now unto Christ, is that which renders it truly evan¬ gelical. To believe in him, to believe on his name, is that sig¬ nal especial duty which is now required of us. Wherefore the ground of the actual assignation of divine ho¬ nour unto the person of Christ in both branches of it, adoration and invocation, is faith in him. So he said unto the blind man whose eyes he opened, ‘ Believeth thou on the Son of God V John ix. 35. And he said, ‘ Lord, 1 believe, and he worshipped him,’ ver. 38. All divine worship or adoration is a consequent effect and fruit of faith. So also is invocation ; for 1 how shall they call on him in whom they have not believed,’ Rom. x. 14. Him, in whom we believe, we ought to adore and invocate. For these are the principal ways whereby divine faith doth act itself. And so to adore or invocate any, in whom we ought not to believe, is idolatry. This faith therefore on the person of Christ is our duty. Yea, such a duty it is, as that our eternal condition doth more pe¬ culiarly depend on the performance or non-performance of it, than on any other duty whatever. For constantly under those terms is it prescribed unto us : ‘ He that believeth on the Son DIVINE HONOUR UNTO THE PERSON OF CHRIST. 171 hath everlasting life ; and he that believeth not the Son shall not see life, but the wrath of God abideth on him,’ John iii. 36. Wherefore the nature and exercise of this faith must be inquired into. First, There is a faith which is exercised towards those by who n the mind and will of God is revealed. So it is said of the Israelites, ‘ they believed the Lord and Moses,’ Exod. xiv. 33. that is, that he was sent of God, was no deceiver, that it was the word and will of God which he revealed unto them. So, 2 Chron. xx. 20. 1 Believe in the Lord your God, so shall ye be established : believe his prophets, so shall ye prosper.’ It was not the persons of the prophets, but their message that was the object of the faith required. It was to believe what they said, as from God. not to believe in them, as if they were God. So it is explained by the Apostle, Acts xxvi. 27. ‘King Agrippa, believest thou the prophets? I know that thou believest.’ He believed that they were sent of God, and that the word they spake was from him ; otherwise there was no believing of them who were dead so many ages before. And this is all the faith in Christ himself which some will allow. To believe in Christ, they say, is only to believe the doctrine of the gospel revealed by him. Hence they deny that any could believe in him, before his coming into the world, and the declaration of the mind of God in the gospel made by him. An assent unto the truth of the gospel, as revealed by Christ, is with them the whole of that faith in Christ Jesus which is re¬ quired of us. Of all that poison which at this day is diffused in the minds of men, corrupting them from the mystery of the gospel, there is no part more pernicious than this one perverse imagination, that to believe in Christ is nothing at all but to be¬ lieve the doctrine of the gospel, which yet we grant is included therein. For, as it allows the consideration of no office in him, but that of a prophet, and that not as vested and exercised in his divine person, so it utterly overthrows the whole founda¬ tion of the revelation of the church unto him, and salvation by him. That which suits my present design is, to evince that it is the person of Christ which is the first and principal object of 172 THE PRINCIPLE OF THE ASSIGNATION OF that faith wherewith we are required to believe in him ; and that so to do, is not only to assent unto the truth of the doctrine revealed by him, but also to place our trust and confidence in him, for mercy, relief, and protection ; for righteousness, life, and salvation ; for a blessed resurrection and eternal reward. This I shall, (1.) Manifest from some few of those multiplied testimonies wherein this truth is declared, and whereby it is confirmed, as also with some arguments taken from them ; and then, (2.) Proceed to declare the ground, nature, and exercise of this faith itself. (1.) As unto the testimonies confirming this truth, it must be observed of them all in general, that wherever faith is required towards our Lord Jesus Christ, it is still called believing in him, or on his name, according as faith in God absolutely is every where expressed. If no more be intended but only the belief of the doctrine revealed by him ; then whose doctrine soever we are obliged to believe, we may be rightly said to believe in them, or to believe on their name. For instance, we are obliged to believe the doctrine of Paul the Apostle, the revelations made by him, and that on the hazard of our eternal welfare, by the unbelieving of them. Yet that we should be said to believe in Paul, is that which he did utterly detest, 1 Cor. i. 13, 15. For the places themselves the reader may consult, among others, John i. 12. chap. iii. 16, 18, 36. chap. vi. 29, 35, 41. chap. vii. 38, 39. Acts xiv. 23. chap. xvi. 31. chap. xix. 4. chap. xxiv. 24. chap, xxvi, 18. Rom. iii. 26. chap. ix. 33. chap, x. 11. 1 Pet. ii. 6. 1 John v. 10, 13, There is not one of these but sufficiently confirms the truth. Some few others not named may be briefly insisted on. John xiv. 1. ‘ Ye believe in God, believe also in me.’ The distinction made between God and him, limits the name of God unto the person of the Father. Faith is required in them both, and that distinctly ; 1 ye believe in God, believe also in me.’ And it is the same faith, of the same kind, to be exercised in the same way and manner that is required, as is plain in the words. They will not admit of a double faith, of one sort in God and of another in Christ, or of a distinct way of their ex¬ ercise. DIVINE HONOUR UNTO THE PERSON OF CHRIST. 173 Wherefore, as faith divine is fixed on, and terminated in the person of the Father, so is it likewise distinctly in and on the person of the Son ; and it was to evidence his divine nature unto them, which is the ground and reason of their faith, that he gave his command unto his disciples. This he farther tes¬ tifies, ver. 9 — 11. And as unto the exercise of this faith, it re¬ spected the relief of their souls under troubles, fears, and dis- consolations. ‘Let not your heart be troubled — ye believe in God, believe also in me.’ To believe in him unto the relief of our souls against troubles, is not to assent merely unto the doctrine of the gospel, but also to place our trust and confidence in him, for such supplies of grace, for such an exercise of the acts of his divine power, as whereby we may be supported and delivered. And we have herein the whole of what we plead. Divine faith acting distinctly in, and terminated on the person of Christ, and that with respect unto supplies of grace and mercy from him in a way of divine power. So he speaks unto Martha, John xi. 25 — 27. ‘ He that be- lieveth in me, though he were dead, yet shall he live, and who¬ soever liveth and believeth on me, shall never die : believest thou this? Whereunto she answers, ‘Yea, Lord, I believe that thou art Christ the Son of God.’ His person was the object of her faith, and her belief in him comprised a trust for all spiritu¬ al and eternal mercies, I shall add one more, wherein not only the thing itself, but the especial ground and reason of it, is declared, Gal. ii. 20. ‘ The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.5 That faith he asserts which is the cause and spring of our spiritual life; that life unto God, which we lead in the flesh, or whilst we are in the body not yet admitted unto sight and enjoyment ; of this faith the Son of God is both the author and the object, the latter whereof is here principally intended. And this is evident from the reason and motive of it, which are expressed. This faith I live by, am in the continual exercise of, because he ‘loved me, and gave himself for me.5 For this is that which doth powerfully influence our hearts to fix our faith in him and on him. And that person who so loved us, is. the same in 174 THE PRINCIPLE OP THE ASSIGNATION OF whom we do believe. If his person was the seat of his owr love, it is the object of our faith. And this faith is not only our duty, but our life. He that hath it not, is dead in the sight of God. But I hope it is not yet necessary to multiply testimonies to prove it our duty to believe in Jesus Christ ; that is, to believe in the person of the Son of God, for other faith in Christ there is none ; yet I shall add one or two considerations in the con¬ firmation of it. 1st. There is no more necessary hereunto, namely, to prove the person of Christ, the Son of God, to be the proper and dis¬ tinct object of divine faith, than what we have already demon¬ strated concerning the solemn invocation of him. For, saith the Apostle, ‘how shall they call on him in whom they have not believed?’ Rom. x. 14. It holds on either side. We can¬ not, we ought not to call on him in whom we do not, we ought not to believe ; and in whom we do believe, on him we ought to call. Wherefore if it be our duty to call on the name of Christ, it is our duty to believe in the person of Christ. And if to believe in Christ be no more but to believe the doctrine of the gospel which he hath revealed, then every one whose doc¬ trine we are obliged to believe, on them we ought to call also. And on this ground we may call on the names of the prophets and apostles, as well as on the name of Jesus Christ, and be saved thereby. But whereas invocation or prayer proceedeth from faith, and that prayer is for mercy, grace, life, and eternal salvation, faith must be fixed on the person so called on as able to give them all unto us, or that prayer is in vain. 2dly, Again, that we are baptized into the name of Jesus Christ, and that distinctly with the Father, is a sufficient evidence of the necessity of faith in his person. For we are therein given up unto universal spiritual subjection of soul unto him, and de¬ pendence on him. Not to believe in him, on his name, that is, his person, when we are so given up unto him, or baptized into him, is virtually to renounce him. But, to put a present close unto this contest, faith in Christ is that grace whereby the church is united unto him, incorporated into one mystical body with him. It is thereby that he dwells in them, and they in him. DIVINE HONOUR UNTO THE PERSON OP CHRIST. 175 By this alone are all supplies of grace derived from him unto the whole body. Deny his person to be the proper and immediate object of this faith, and all these things are utterly overthrown, that is, the whole spiritual life and eternal salvation of the church. 2. This faith in the person of Christ, which is the foundation of all that divine honour in sacred adoration and invocation which is assigned unto him, may be considered two ways : (1.) 1 As it respects his person absolutely. (2.) As he is consid¬ ered in the discharge of the office of mediation. 1st, In the first sense faith is placed absolutely and ultimate¬ ly on the person of Christ, even as on the person of the Father. He counts it no robbery herein to be equal with the Father. And the reason hereof is, because the divine nature itself is the proper and immediate object of this faith, and all the acts of it. This being one and the same in the person of the Father and of the Son, as also of the Holy Spirit, two things do follow thereon : (1.) That each person is equally the object of our faith, because equally participant of that nature which is the formal reason and object of it. (2.) Tt follows also, that m acting faith on, and ascribing therewithal divine honour unto any one per¬ son, the other are not excluded, yea, they are included therein. For by reason of the mutual in-being of the divine persons, in the unity of the same nature, the object of all spiritual worship is undivided. Hence are those expressions of the Scriptures ; ‘ He that hath seen the Son, hath seen the Father ; he that honoureth the Son, honoureth the Father, for he and the Fa¬ ther are one.7 And to clear our present design, three things may be observ¬ ed from hence, namely, that the divine nature, with all its essen¬ tial properties, is the formal reason, and only ground of divine faith. As, 1. That the Lord Christ is not the absolute and ultimate ob¬ ject of our faith, any otherwise but under this consideration, of his being partaker of the nature of God, of his being in the form of God, and equal unto him. Without this, to place our faith 176 THE PRINCIPLE OF THE ASSIGNATION OF iti him would be robbery and sacrilege ; as is all the pretended faith of them who believe not his divine person. 2. There is no derogation from the honour and glory of the Father, not the least deviation of any one single act of duty from him, nor from the Holy Spirit, by the especial actings of faith on the person of Christ. For all divine honour is given solely unto the divine nature. And this being absolutely the same in each person, in the honouring of one they are all equally honoured. He that honoureth the Son, he therein honoureth the Father also. 3. Hence it appears what is that especial acting of faith on the person of Christ which we intend, and which in the Scrip¬ ture is given in charge unto us, as indispensably necessary unto our salvation. And there are three things to be considered in it: (1.) That his divine nature is the proper formal object of this faith, on the consideration whereof alone, it is fixed on him. If you ask a reason why I believe on the Son of God ; if you in¬ tend what cause I have for it, what motives unto it, I shall an¬ swer, It is because of what he hath done for me, whereof after¬ wards ; so doth the Apostle, Gal. ii. 20. But if you intend, what is the formal reason, ground and warrant whereon I thus believe in him, or place my trust and confidence in him ; I say, it is only this, that he is ‘ over all, God blessed for ever;’ and were he not so, I could not believe in him. For to believe in any, is to expect from him that to be done for me which none but God can do. (2.) That the entire person of Christ as God and man, is the immediate object of our faith herein. The divine nature is the reason of it ; but his divine person is the object of it. In plac¬ ing our faith on him, we consider him as God and man in one and the same person. We believe in him because he is God ; but we believe in him as he is God and man in one person. And this consideration of the person of Christ, namely, as he is God and man, in our acting of faith on him. is that which ren¬ ders it peculiar, and limits or determines it unto his person ; be¬ cause he only is so; the Father is not, nor the Holy Spirit. DIVINE HONOUR UNTO THE PERSON OP CHRIST. 177 That faith which hath the person of God and man for its object, is peculiarly and distinctly placed on Christ. (3.) The motives unto this distinct acting of faith on his per¬ son, are always to be considered, as those also which render this faith peculiar. For the things which Christ hath done for us, which are the motives of our faith in him, were peculiar unto him alone, as in the place before quoted, Gal. ii. 20. Such are the works of his mediation, with all the fruits of them whereof we are made partakers. So Godin the first command, wherein he requires all faith, love, and obedience from the church, enforced it with the consideration of a signal benefit which it hath received, and therein a type of all spiritual and eternal mercies, Exod. xx. 23. Hence two things are evident which clearly state this matter : 1. That faith which we place upon, and the honour which we give thereby unto the person of Christ, is equally placed on, and honour equally given thereby unto the other persons of the Father and the holy Spirit, with respect unto that nature which is the formal reason and cause of it ; but it is peculiar¬ ly fixed on Christ, with respect unto his person as God and man, and the motives unto it, in the acts and benefits of his mediation. 2. All of Christ is considered and glorified in this acting of faith on him. His divine nature as the formal cause of it; his divine entire person, God and man, as its proper object ; and the benefits of his mediation as the especial motives thereunto. This faith in the person of Christ is the spring and fountain of eur spiritual life. We live by the faith of the Son of God. In and by the actings hereof is it preserved, increased, and strengthened. c For he is our life,’ Col. ii. 4. And all sup¬ plies of it are derived from him by the actings of faith in him. We receive the forgiveness of sins, and an inheritance among them that are sanctified ‘by the faith that is in him,’ Acts xxvi. IS. Hereby do we abide in him, without which we can do nothing, John xv. 5. Hereby is our peace with God maintain¬ ed ; ‘ for he is our peace,’ Eph. ii. 14. and in him we have neace, according to his promise, John xvi. 33. All strength ior the mortification of sin, for the conquest of temptations, all 23 178 THE PRINCIPLE OF THE ASSIGNATION OF our increase and growth in grace, depend on the constant act¬ ings of this faith in him. The way and method of this faith is that which we have described. A due apprehension of the love of Christ, with the effects of it in his whole mediatory work in our behalf, espe¬ cially in his giving himself for us, and our redemption by his blood, is the great motive thereunto. They whose hearts are not deeply effected herewith, can never believe in him in a due manner. I live, saith the Apostle, by the faith of the Son of God, who loved me, and gave himself for me. Unless a sense hereof be firmly implanted in our souls; unless we are deeply affected with it, our faith in him will be weak and wavering, or rather none at all. The due remembrance of what the blessed Lord Jesus hath done for us, of the ineffable love which was the spring, cause and fountain of what he so did, thoughts of the mercy, grace, peace, and glory which he hath procured thereby, are the great and unconquerable motives to fix our faith, hope, trust, and confidence in him. His divine nature is the ground and warrant for our so doing. This is that from whence he is the due and proper ob¬ ject of all divine faith and worship. From the power and vir¬ tue thereof do we expect and receive all those things which in our believing on him we seek after. For none but God can bestow them on us, or work them in us. There is in all the actings of our faith on him, the voice of the confession of Thomas, My Lord and my God. His divine person wherein he is God and man, wherein he hath that nature which is the formal object of all divine faith and worship, and wherein he wrought all those things which are the motives thereunto, is the object of this faith which gives its difference and distinction from faith in God in general, and faith in the person of the Father, as the fountain of grace, love and power. 2dly, Faith is acted on Christ under the formal notion of Mediator between God and man. So, it is expressed, 1 Pet. i. 21. 1 Who by him do believe in God that raised him up from the dead, and gave him glory, that your faith and hope might be in God.’ And this acting of faith towards Christ, is DIVINE HONOUR UNTO THE PERSON OF CHRIST. 179 not contrary unto that before described, nor inconsistent with it, though it be distinct from it. To deny the person of Christ to fall under this double consideration, of a divine person ab¬ solutely, wherein he is over all, God blessed for ever, and as manifested in the flesh, exercising the office of Mediator be¬ tween God and man, is to renounce the gospel. And accord¬ ing unto the variety of these respects, so are the actings of faith various ; some on him absolutely on the motives of his mediation ; some on him as Mediator only. And how neces¬ sary this variety is unto the life, supportment, and comfort of believers, they all know in some measure who are so. See our Exposition on Heb. i. 1, 2, 3. Sometimes faith considers him as on the throne ; sometimes as standing at the right hand of God ; sometimes as over all God blessed for ever ; sometimes as the Mediator between God and man, the man Christ Jesus. Sometimes his glorious power, sometimes his infinite conde¬ scension, is their relief. Wherefore, in the sense now intended, he is considered as the ordinance, as the servant of God, 1 who raised him up from the dead, and gave him glory.’ So our faith respects not only his person, but all the acts of his office. It is faith in his blood, Rom. iii. 25. It is the will of God, that we should place our faith and trust in him and them, as the only means of our acceptance with him, of all grace and glory from him. This is the proper notion of a Mediator. So is he not the ultimate object of our faith, wherein it rests, but God through him ; 1 Through him have we an access in one Spirit unto the Father,’ Eph. ii. 18. So he is the way whereby we go to God, John xiv. 6. See Heb. x. 19, 20, 21. And this also is faith in him, because he is the immediate, though not the ultimate object, of it, Acts xxvi. 18. This is that which renders our faith in God evangelical. The especial nature of it ariseth from our respect unto God in Christ, and through him. And herein faith principally regards Christ in the discharge of his sacerdotal office. For although it is also the principal of all obedience unto him in his other offices, yet as unto fixing our faith in God through him, it is his sacerdotal office and the effects of it, that we rest 180 THE PRINCIPLE OF THE ASSIGNATION, &C. upon and trust unto. It is through him as the High Priest over the house of God, as he who hath made for us a new and living way into the holy place, that we draw nigh to God, Heb. iv. 14 — 16. chap. x. 19 — 22. 1 John i. 2. No comfortable refreshing thoughts of God, no warrantable or acceptable boldness in an approach and access unto him, can any one entertain or receive, but in this exercise of faith on Christ as the Mediator between God and man. And if in the practice of religion, this regard of faith unto him, this acting of faith on God through him, be not the principle whereby the whole is animated and guided, Christianity is renounced, and the vain cloud of natural religion embraced in the room of it. Not a verbal mention of him, but the real in¬ tention of heart to come unto God by -him, is required of us ; and in that all expectation of acceptance with God, as unto our persons or duties, is resolved. We have had great endeavours of late by the Socinians, to set forth and adorn a natural religion, as if it were sufficient unto all ends of our living unto God. But as most of its pretended ornaments are stolen from the gospel, or are framed in an ema¬ nation of light from it, such as nature of itself could not rise up unto ; so the whole proceeds from a dislike of the media¬ tion of Christ, and even weariness of the profession of faith in him. So is it with the minds of men, who were never affected with supernatural revelations, with the mystery of the gospel, beyond the owning of some notions of truth, who never had experience of its power in the life of God. But here lies the trial of faith truly evangelical. Its steady beholding of the Sun of righteousness proves it genuine and from above. And let them take heed who find their hearts remiss or cold in this exercise of it. When men begin to satis- fy themselves with general hopes of mercy in God, without a continual respect unto the interposition and mediation of Christ, whereinto their hope and trust is resolved, there is a decay in their faith, and proportionably in all other evangelical graces also. Herein lies the mystery of Christian religion, which the world seems to be almost weary of. 1S1 OBEDIENCE UNTO CHRIST, &C. CHAP. XI. OBEDIENCE UNTO CHRIST, THE NATURE AND CAUSES OF IT. All holy obedience, both internal and external, is that which we proposed as the second part of our religious regard unto the person of Christ. His great injunction unto his disciples is, 1 That they keep his commandments,’ without which none are so. Some say the Lord Christ is to be considered as a lawgiver, and the gospel as a new law given by him, whereby our obe¬ dience unto him is to be regulated. Some absolutely deny it, and will not grant the gospel in any sense to be a new law. And many dispute about these things, whilst obedience itself is, on all hands, generally neglected. But this is that where¬ in our principal concernment doth lie. I shall not, therefore, at present immix myself in any needless disputations. Those things wherein the nature and necessity of our obedience unto him is concerned, shall be briefly declared. The law under the Old Testament, taken generally, had two parts. First, the moral perspective part of it ; and secondly, the institutions of worship appointed for that season. These are jointly and distinctly called the law. First, In respect unto the first of these, the Lord Christ gave no new law, nor was the old abrogated by him, which it must be, if another were given in the room of it, unto the same ends ; for the introduction of a new law in the place of, and unto the end of a former, is an actual abrogation of it. Neither did he add any new precepts unto it, nor give any counsels for the performance of duties in matter or manner beyond what is prescribed. Any such supposition is contrary to the wis¬ dom and holiness of God in giving the law, and inconsistent with the nature of the law itself. For God never required less of us in the law than all that was due unto him. And his prescription of it included all circumstances and causes that might render any duty at any time necessary in the nature or 182 OBEDIENCE UNTO CHRIST, degrees of it. Whatever at any time may become the duty of any person towards God, in the substance or degrees of it, it is made so by the law. All is included in that summary of it, 4 Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself.’ Nothing can be the duty of men, but what and when it is required by the love of God or our neigh¬ bour. Wherefore no additions were made unto the perspective part of the law by our Saviour, nor counsels given by him for the performance of more than it did require. In this regard the gospel is no new law, only the duties of a moral and eter¬ nal law are plainly declared in the doctrine of it, enforced in its motives, and directed as to their manner and end. Nor, in this sense, did the Lord Christ ever declare himself to be a new lawgiver ; yea, he declares the contrary, that he came to con¬ firm the old, Matth, v. 17. Secondly, The law may be considered as containing the in¬ stitutions of worship, which were given in Horeb by Moses, with other statutes and judgments. It was in this sense abolish¬ ed by Christ. For the things themselves were appointed, but unto the time of reformation. And thereon as the supreme Lord and lawgiver of the gospel church, he gave a new law of worship, consisting in several institutions and ordinances of worship thereunto belonging. See Heb. iii. 3 — 6. and our ex¬ position of that place. Obedience unto the Lord Christ may be considered with re¬ spect unto both these; the moral law which he confirmed: and the law of evangelical worship which he gave and ap¬ pointed. And some few things may be added to clear the na¬ ture of it : 1. Obedience unto Christ doth not consist merely in doing the things which he requireth. So far the church under the Old Testament was obliged to yield obedience unto Moses ; and we are yet so unto the prophets and apostles. This is done, or may be so, with respect unto any subordinate directive cause of our obedience, when it is not formally so denominated from his authority. All obedience unto Christ proceeds from an express subjection of our souls and consciences unto him. 2. No religious obedience could be due unto the Lord Christ THE NATURE AND CAUSES OF IT. 183 directly, by the rule and command of the moral law, were he not God by nature also. The reason and foundation of all the obedience required therein, is, ‘I am the Lord thy God, thou slialt have no other gods before me.’ This contains the formal reason of all religious obedience. The Socinians pretend high¬ ly unto obedience to the precepts of Christ; but all obedience unto Christ himself they utterly overthrow. The obedience they pretend unto him. is but obeying God the Father accord¬ ing to his commands ; but they take away the foundation of all obedience unto his person, by denying his divine nature. And all religions obedience unto any, who is not God by nature, is idolatry. Wherefore all obedience unto God, due by the moral law, hath respect unto the person of Christ, as one God with the Father and holy Spirit, blessed for ever. 3. There is a peculiar respect unto him in all moral obe¬ dience as Mediator. (1.) In that by the supreme authority over the church where¬ with he was vested, he hath confirmed all the commands of the moral law, giving them new enforcements, whence he calls them his commands. 1 This,’ saith he, ‘is my commandment, that you love one another;’ which yet was the old command¬ ment of the moral law ; ‘ Thou shalt love thy neighbour as thyself.’ Hence the Apostle calls it an old and new command¬ ment, 1 John ii. 7, 8. The law was given unto the church under the Old Testa¬ ment in the hand of a Mediator, that is, of Moses, Gal. iii. 19. It had an original power of obliging all mankind unto obe¬ dience from its first institution or prescription in our creation, which it never lost nor abated in. Howbeit the church was obliged to have a respect unto it, as it was given unto them, ordained by angels in the hand of a Mediator. See Mai. iv. 4. Hereon many things hard and difficult did ensue, which we are now freed from. We are not obliged unto the observance of the moral law itself, as given in the hand of that Mediator, which gave it the formal reason of a covenant unto that people, and had other statutes and judgments inseparable from it. But the same law continueth still in its original authority and pow- 184 OBEDIENCE UNTO CHRIST, er, which it had from the beginning, to oblige all indispensably unto obedience. Howbeit as the church of Israel as such was not obliged un¬ to obedience unto the moral law absolutely considered, but as it was given unto them peculiarly in the hand of a mediator, that is, of Moses ; no more is the evangelical church, as such, obliged by the original authority of that law, but as it is con¬ firmed unto us in the hand of our Mediator. This renders all our moral obedience evangelical : for there is no duty of it, but we are obliged to perform it in faith through Christ, on the mo¬ tives of the love of God in him, of the benefits of his mediation, and the grace we receive'by him; whatever is otherwise done by us is not acceptable unto God. They do therefore for the most part but deceive themselves and others, who talk so loudly about moral duties. I know of none that are acceptable unto God, which are not only mate¬ rially, but formally so, and no more. If the obligation they own unto them be only the original power of the moral law, or the law of our creation, and they are performed in the strength of that law unto the end of it, they are no way accepted of God. But if they intend the du¬ ties which the moral law requireth, proceeding from and per¬ formed by faith in Christ, upon the grounds of the love of God in him, and grace received from him, then are they duties pure¬ ly evangelical. And although the law hath never lost, nor ever can lose its original power obliging us unto universal obe¬ dience as we are reasonable creatures, yet is our obedience unto it as Christians, as believers, immediately influenced by its con¬ firmation unto the evangelical church in the hand of our Me¬ diator. For, (2.) God hath given unto the Lord Christ all power in his name to require this obedience from all that receive the gospel. Others are left under the original authority of the law, either as implanted in our natures at their first creation, as are the Gentiles, or as delivered by Moses, and written in tables of stone, as it was with the Jews, Rom. ii. 12 — 14. But as to them that are called unto the faith of the gospel, the authority of Christ doth immediately affect their minds and consciences. THE NATURE AND CAUSES OF IT. 185 c He feeds,’ or rules his people, 1 in the strength of the Lord, in the majesty of the name of the Lord his God,’ Mic. v. 4. All the authority and majesty of God is in him and with him : so of old, as the great angel of God’s presence, he was in the church in the wilderness with a delegated power. Exod. xxiii. 20 — 22. ‘ Behold, I send an angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Be¬ ware of him, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak :’ the name of God the Father is so in him, that is, he is so partaker of the same nature with him, that his voice is the voice of the Father. ‘ If thou obey his voice, and do all that I speak.’ Never¬ theless he acts herein as the angel of God, with power and au¬ thority delegated from him. So is he still immediately present with the church, requiring obedience in the name and majesty of God. (3.) All judgment upon and concerning this obedience is committed unto him by the Father. ‘ For the Father judgeth no man,’ (that is, immediately as the Father,) 1 but hath com¬ mitted all judgment unto the Son/ John v. 22. He hath ‘ given him authority to execute judgment, because he is the Son of man,’ ver. 27. And his judgment is the judgment of God ; for the Father who judgeth none immediately in his own person judgeth all in him, 1 Pet. i. 17. 1 If you call on the Father, who, without respect of persons, judgeth every one according to his work.’ He doth so in and by the Son, unto whom all judgment is committed. And unto him are we to have regard in all our obedience, unto whom we must give our account concerning it, and by whom we are and must be finally judged upon it. To this purpose speaks the Apostle, Rom. xiv. 10-12. 1 We must all stand before the judgment-seat of Christ, for it is written, as I live saith the Lord, every knee shall bow to me, and every tongue shall confess to God, so every one of us shall give an account of himself to God.’ He proveth that we shall all stand before the judgment-seat of Christ, or be judged by him, by a testimony of Scripture that we shall be all so judg¬ ed by God himself, and give an account of ourselves unto him. 24 186 THE ESPECIAL PRINCIPLE OF OBEDIENCE And as this doth undeniably prove and confirm the divine na¬ ture of Christ, without the faith whereof there is neither cogen¬ cy in the Apostle’s testimony, nor force in his arguing ; so he declares that God judgeth us only in and by him. In this re¬ gard of our moral obedience unto Christ lies the way whereby God will be glorified. All things are yet more plain with respect unto the institu¬ tions of divine worship. The appointment of all divine ordi¬ nances under the New Testament, was his especial province and work, as the Son and Lord over his own house. And obe¬ dience unto him in the observance of them,- is that which he gives in especial charge unto his disciples, Matth. xxviii. 18 — 20. And it is nothing but a loss of that subjection of soul and conscience unto him, which is indispensably required of all believers, that hath set the minds of so many at liberty to do and observe in divine worship what they please, without any regard unto his institutions. It is otherwise with respect unto moral duties. For the things of the moral law have an obli¬ gation on our consciences, antecedent unto the enforcement of them by the authority of Christ, and there holds us fast. But as unto things of the latter sort, our consciences can no way be affected with a sense of them, or a necessity of obedience in them, but by the sole and immediate authority of Christ himself. If a sense hereof be lost in our minds, we shall not abide in the observance of his commands. CHAP. XII. THE ESPECIAL PRINCIPLE OF OBEDIENCE UNTO THE PER¬ SON OF CHRIST ; WHICH IS LOVE. ITS TRUTH AND RE¬ ALITY VINDICATED. That which doth enliven and animate the obedience, whereof we have discoursed, is love. This himself makes the founda- UNTO THE PERSON OF CHRIST. 187 tion of all that is acceptable unto him. ‘ If,’ saith he, ‘ you love me, keep my commandments,’ John xiv. 15. As he distin¬ guished! between love and obedience, so he asserts the former as the foundation of the latter. He accepts of no obedience unto his commands that doth not proceed from love unto his person. That is no love which is not fruitful in obedience, and that is no obedience which proceeds not from love, so he ex- presseth on both sides: ‘If a man love me, he will keep my words : and he that loveth me not, keepeth not my sayings,5 ver. 23, 24. In the Old Testament the love of God was the life and sub¬ stance of all obedience. Thou shall love the Lord thy God with all thy heart, with all thy soul, thy mind and strength, was the sum of the law. This includes in it all obedience, and where it is genuine, will produce all the fruits of it. And where it was not, no multiplication of duties was accepted with him. But this in general we do not now treat of. That the person of Christ is the especial object of his divine love which is the fire that kindles the sacrifice of our obedience unto him: that is that alone which at present I design to de¬ monstrate. The Apostle hath recorded a very severe denun¬ ciation of divine wrath against all that love him not. ‘ If any man love not the Lord Jesus, let him be Anathema, Mara- natha,’ i Cor. xvi. 22. And what was added unto the curse of the law, we may add unto this of the gospel ; ‘and all the peo¬ ple shall say, Amen,’ Dent, xxvii. 26. And, on the other hand, he prays for grace on all ‘ that love him in sincerity,’ Eph. ii. 26. Wherefore none who desire to retain the name of Chris¬ tians, can deny, in words at least, but that we ought with all our hearts to love the Lord Jesus Christ. I do not so distin¬ guish love from obedience, as though it were not itself a part, yea, the chiefest part of our obedience. So is faith also, yet is it constantly distinguished from obedience properly so called. This alone is that which I shall demonstrate, namely, That there is, and ought to be, in all believers, a divine gracious love unto the person of Christ, immediately fixed on him, whereby they are excited unto, and acted in all their obedience unto his authority. Had it been only pleaded, that many who pretend 188 THE ESPECIAL PRINCIPLE OF OBEDIENCE love to Christ, do yet evidence that they love him not, it is that which the Scripture testifieth, and continual experience doth proclaim. If an application of this charge had been made unto them, whose sincerity in their profession of love unto him can be no way evicted, it ought to be borne with patience, amongst other reproaches of the same kind that are cast upon them. And some things are to be premised unto the confirmation of our assertion. 1. It is granted that there may be a false pretence of love unto Christ. And as this pretence is ruinous unto the souls of them in whom it is, so it oft-times renders them prejudicial and troublesome unto others. There ever were, and probably ever will be, hypocrites in the church. And a false pretence of love is of the essential form of hypocrisy. The first great act of hypocrisy with respect unto Christ, was treachery veiled with a double pretence of love. He cried/ Hail, Master ; and kissed him,’ who betrayed him. His words and actions proclaimed love, but deceit and treachery were in his heart. Hence the Apostle prays for grace ‘ on them who love the Lord Jesus,’ £v dtpQapcia, without dissimulation or doubling, without pretences and aims at other ends, without a mixture of corrupt affections ; that is, sincerity, Eph. vi. 24. It was prophecied of him, that many who were strangers unto his grace, should lie unto him, Psal. xviii. 44. feignedly submit, or yield feigned obedience unto him. So is it with them who profess love unto him, yet are enemies of his cross; ‘whose end is destruction, whose God is their belly, whose glory is in their shame, who mind earthly things,’ Phil. iii. 18, 19. All that are called Christians in the world do, by owning that denomination, profess a love unto Jesus Christ. But greater enemies, greater haters of him, he hath not among the children of men, than many of them are. This falsely pretended love is worse than avowed hatred. Neither will the pretence of it stand men in stead at the last day. No other answer will be given unto the plea of it, be it in whom it will, but ‘depart from me, I never knew you, ye workers of iniquity.’ Whereas, therefore, he himself hath pre¬ scribed this rule unto all who would be esteemed his disciples, ‘ If you love me, keep my commandments ;’ we may safely con- UNTO THE PERSON OP CHRIST. 189 elude that all who live in a neglect of his commands, whatever they pretend or profess, they love him not. And the satisfac¬ tion which men, through much darkness, and many corrupt prejudices, have attained unto in the profession of Christian re¬ ligion, without an internal sincere love unto Christ himself, is that which ruins religion, and their own souls. 2. As there is a false pretence of love unto Christ, so there is, or may be, false love unto him also. The persons in whom it is, may in some measure be sincere, and yet their love unto Christ may not be pure, nor sincere, such as answers the prin¬ ciples and rules of the gospel. And as many deceive others, so some deceive themselves in this matter. They may think that they love Christ, but indeed do not so. And this I shall manifest in some few instances : (1.) That love is not sincere and incorrupt, which proceed- eth not from, which is not a fruit of faith. Those who do not first really believe on Christ, can never sincerely love him. It is faith alone that worketh by love towards Christ and all his saints ; if therefore any do not believe with that faith which unites them unto Christ, which within purifies the heart, and is outwardly effectual in duties of obedience, whatever they may persuade themselves concerning love unto Christ, it is but a vain delusion. Where the faith of men is dead, their love will not be living and sincere. (2.) That love is not so which ariseth from false ideas and representations that men make of Christ, or have made of him in their minds. Men may draw images in their minds of what they most fancy, and then dote upon them. So some think of Christ only as a glorious person exalted in heaven at the right hand of God, without farther apprehensions of his natures and offices. So the Roman missionaries presented him unto some of the Indians, concealing from them his cross and sufferings. But every false notion concerning his person or his grace, what he is, hath done, or doth, corrupts the love that is pretended unto them. Shall we think that they love Christ by whom his divine nature is denied ? Or that those do so who disbelieve the reality of his human nature ? Or those by whom the union of both in the same person is rejected? There cannot be true 190 THE ESPECIAL PRINCIPLE OF OBEDIENCE evangelical love unto a false Christ, such as these imaginations do fancy. (3.) So is that love, which is not in all things as to causes, motives, measures, and ends, regulated by the Scripture. This alone gives us the nature, rules, and bounds of sincere spiritual love. We are no more to love Christ, than to fear and wor¬ ship him according to our own imaginations. From the Scripture we are to derive all the principles and motives of our love. If either the acts or effects of it will not endure a trial thereby, they are false and counterfeit, and many such have been pretended unto, as we shall see immediately. (4.) That is so unquestionably which fixeth itself on undue objects, which, whatever is pretended, are neither Christ, nor means of conveying our love unto him. Such is all that love which the Romanists express in their devotion unto images, as they fancy of Christ, crucifixes, pretended relics of his cross, and the nails that pierced him, with the like superstitious repre¬ sentations of him, and what they suppose he is concerned in. For although they express their devotion with great appearance of ardent affections, under all outward signs of them, in adora¬ tions, kissings, prostrations, with sighs and tears ; yet all this while it is not Christ which they thus cleave unto, but a cloud of their own imaginations, wherewith their carnal minds are pleased and affected. That is no God which a man heweth out of a tree, though he form it for that end, though he falleth down unto it and worshippeth it, and prayeth unto it, andsaith, * Deliver me. for thou art my God,’ Isa. xliv. 17. The authors of this superstition, whereby the love of innumerable poor souls is depraved and abused, do first frame in their minds what they suppose may solicit or draw out the natural and carnal af¬ fections of men unto it, and then outwardly represent it as an object for them. Wherefore some of their representations of him are glorious, and some of them dolorous, according as they aim to excite affections in carnal minds. But, as I said, these things are not Christ, nor is he any way concerned in them. (5.) I acknowledge there have been great pretences of such a love unto Christ as cannot be justified. Such is that which some of the devotionists of the Roman church have endeavour- UNTO THE PERSON OF CHRIST. 191 ed rather to express out of their fancy, than declare out of their experience. Raptures, ecstasies, self-annihilations, immediate adhesions and enjoyments, without any act of the understand¬ ing, and with a multitude of other swelling words of vanity, they labour to set off what they fancy to be divine love. But there want not evidences of truth, sufficient to defeat these pre¬ tences, be they never so specious and glorious. For, (1.) As it is by them described, it exceedeth all Scripture pre¬ cedents. For men to assume unto themselves an apprehension that they love Christ in another manner and kind, in a higher degree at least, and thence to enjoy more intimacy with him, more love from him, than did any of the Apostles, John, or Paul, or Peter, or any other of those holy ones, whose love unto him is recorded in the Scripture, is intolerable vanity and presump¬ tion. But no such things as these devotees pretend unto, are mentioned, or in the least intimated concerning them, and their love to their Lord and Master. No man will pretend unto more love than they had, but such as have none at all. (2.) It is no way directed, warranted, approved by any com¬ mand, promise, or rule of the Scripture. And as it is without precedent, so it is without precept. And hereby, whether we will or no, all our graces and duties must be tried, as unto any acceptation with God. Whatever pretends to exceed the direc¬ tion of the word, may safely be rejected, cannot safely be admits ted. Whatever enthusiasms or pretended inspirations may be pleaded, for the singular practice of what is prescribed in the Scripture, yet none can be allowed for an approved principle of what is not so prescribed. Whatever exceeds the bounds there¬ of, is resolved into the testimony of every distempered imagina¬ tion. Nor will it avail that these things amongst them are submitted unto the judgment of the church. For the church hath no rule to judge by but the Scripture ; and it can pass but one judgment of what is not warranted thereby, namely, that it is to be rejected. (3.) As it is described by those who applaud it ; it is not suit¬ ed unto the sober, sedate actings of the rational faculties of our souls. For whereas all that God requireth of us, is that we love him with all our souls and all our minds; these men cry 192 THE ESPECIAL PRINCIPLE OF OBEDIENCE lip a divine love by an immediate adhesion of the will and the affections unto God, without any actings of the mind and un¬ derstanding at all. Love indeed is the regular acting of our whole souls, by all their faculties and rational powers, in an adherence unto God. But these men have fancied a divine love for them whom they would admire and extol, which dis¬ turbs all their regular actings, and renders them of little or no use in that which, without their due exercise, is nothing but fancy. And hence it is, that under pretence of this love, sun¬ dry persons among them, yea, all that have pretended unto it, have fallen into such ridiculous excesses and open delusions, as sufficiently discover the vanity of the love itself pretended by them. Wherefore, we plead for no other love unto the person of Christ but what the Scripture warrants as unto its nature, what the gospel requireth of us as our duty, when the natural facul¬ ties of our minds are suited unto and given us for, what they are enabled unto by grace, and without which, in some degree of sincerity, no man can yield acceptable obedience unto him. These things being premised, that which we assert is, that there is and ought to be, in all believers, a religious gracious love unto the person of Christ, distinct from, and the reason of their obedience unto his commands; that is, it is distinct from all other commands ; but is also itself commanded and required of us in a way of duty. That there is in the church such a love unto the person of Christ, the Scripture testifies both in the precepts it gives for it, and the examples of it. And all those who truly believe can¬ not apprehend that they understand any thing of faith, or love of Christ, or themselves, by whom it is called in question. If, therefore, I should enlarge on this subject, a great part of the doctrine of the Scripture from first to last must be represented, and a transcript of the hearts of believers, wherein this love is seated and prevalent, be made according to our ability. And there is no subject that I could more willingly enlarge upon. But I must at present contract myself in compliance with my design. Two things only I shall demonstrate : (1.) That the person of Christ is the object of divine love. (2.) What is the UNTO THE PERSON OF CHRIST. 193 nature of that love in us ; what are the grounds of it, and the motives unto it, in them that do believe. 1. In reference unto the first of those, the ensuing position shall be the subject of the remainder of this chapter. The person of Christ is the principal object of the love of God, and of the whole creation participant of his image. The reason why I thus extend the assertion, will appear in the de¬ claration of it. (1.) No small part of the eternal blessedness of the holy God consisteth in the mutual love of the Father and the Son, by the Spirit. As lie is the only begotten of the Father, he * is the first necessary, adequate, complete object of the whole love of the Father. Hence he says of himself, that £ from eternity he was by him, as brought up with him, and was daily his delight, rejoicing always before him,5 Prov. viii. 30. Which place was opened before. In him was the ineffable, eternal, unchangeable delight and complacency of the Father, as the full object of his love. The same is expressed in that description of him, John i. 18. ‘ The only begotten Son, who is in the bosom of the Father.’ His being the only begotten Son, declares his eternal relation unto the person of the Fa¬ ther, of whom he was begotten in the entire communication of the whole divine nature. Hereon he is in the bosom of the Father. In the eternal embraces of his love, as his only be¬ gotten Son. The Father loves, and cannot but love his own nature and essential image in him. Herein originally is God love. 1 For God is love,’ 1 John iv. 8. This is the fountain and prototype of all love, as being eternal and necessary. All other acts of love are in God but emanations from hence, and effects of it. As he doth good, because he is good, so he loveth, because he is love. He is love eternally and necessarily in this love of the Son ; and all other workings of love are but acts of his will, whereby some¬ what of it is outwardly expressed. And all love in the crea¬ tion was introduced from this fountain, to give a shadow and resemblance of it. Love is that which contemplative men have always almost adored. Many things have they spoken to evince it to be the 25 194 THE ESPECIAL PRINCIPLE OF OBEDIENCE light, life, lustre, and glory of the whole creation. But the original and pattern of it was always hid from the wisest philosophers of old. Something they reached after about God’s love unto himself, with rest and complacency in his own infi¬ nite excellencies. But of this ineffable mutual love of the Fa¬ ther and the Son, both in and by that Spirit, which proceeds from them both, they had neither apprehension nor conjec¬ ture. Yet as herein doth the principal part (if we may so speak) of the blessedness of the holy God consist, so is it the only fountain and prototype of all that is truly called love. A blessing and glory which the creation had never been made partaker of, but only to express, according to the capacity of their several natures, this infinite and eternal love of God. For God’s love of himself, which is natural and necessary unto the divine being, consists in the mutual complacency of the Father and the Son by the Spirit. And it was to express himself, that God made any thing without himself. He made the heavens and the earth to express his being, goodness, and power. He created man in his own image, to express his holiness and righteousness; and he implanted love in our na¬ tures, to express this eternal mutual love of the holy persons of the Trinity. But we must leave it under the veil of infi¬ nite incomprehensibleness ; though admiration and adoration of it be not without the highest spiritual satisfaction. Again, he is the peculiar object of the love of the Father, of the love of God, as he is incarnate, as he hath taken on him, and hath now discharged, the work of mediation, or continues in the discharge of it; that is, the person of Christ as God- man is the peculiar object of the divine love of the Father. The person of Christ in his divine nature is the adequate ob¬ ject of that love of the Father which is ad intra , a natural necessary act of the divine essence in its distinct personal ex¬ istence ; and the person of Christ as incarnate, as clothed with human nature, is the first and full object of the love of the Father in those acts of it which are ad extra , or are to¬ wards any thing without himself. So he declares himself in the prospect of his future incarnation and work, 1 Behold my servant whom I uphold, mine elect in whom my soul delight- UNTO THE PERSON OP CHRIST. 195 eth,’ Isa. xliii. 1. The delight of the soul of God, his rest and complacency, which are the great effects of love, are in the Lord Christ as his elect and servant in the work of mediation. And the testimony hereof he renewed twice from heaven after¬ wards. Matt. iii. 17. ‘Lo, a voice from heaven, saying, This is my beloved Son in whom I am well pleased as it is again repeated, Matt. xvii. 5. All things are disposed to give a due sense unto us of this love of God unto him. The testi¬ mony concerning it is twice repeated in the same words from heaven. And the words of it are emphatical unto the ut¬ most of our comprehension. My Son, my Servant, mine elect, my beloved Son in whom I rest, in whom I delight, and am well pleased. It is the will of God to leave upon our hearts a sense of this his love unto Christ ; for this voice came from heaven, not for his sake, who was always filled with a sense of this divine love, but for ours, that we might believe it. This he pleaded as the foundation of all the trust reposed in him, and all the power committed unto him : ‘ The Father loveth the Son, and hath given all things into his hand,’ John iii. 35. ‘ The Father loveth the Son, and sheweth him all things that himself doth,’ John v. 20. And the sense or due apprehension of it, is the foundation of Christian religion. Hence he prays, that we may ‘ know that God hath loved him,’ John xvii. 23, 26. In this sense the person of Christ is the irpwrov 6sktikoi» the first recipient subject of all that divine love which extends itself unto the church. It is all, the whole of it, in the first place fixed upon him, and by and through him is communicated unto the church. Whatever it receives in grace and glory, it is but the streams of this fountain, love unto himself. So he prays for all his disciples, ‘that the love,’ saith he, ‘wherewith thou hast loved me, may be in them, and I in them,’ John xvii. 26. They can be partakers of no other love, neither in itself nor in its fruits, but that alone wherewith the Father first loved him. He loveth him for us all, and us no otherwise but as in him. ‘He makes us accepted in the beloved,’ Eph. i. 6. He is the beloved of the Father, Kar' as in all things he was to have the pre-eminence, Col. i. 18. The love of the body is derived 196 the especial principle of obedience unto it from the love unto the head. And in the love of him doth God love the whole church, and no otherwise. He loves none but as united unto him, and participant of his nature. Wherefore the love of the Father unto the Son, as the only- begotten, and the essential image of his person, wherein the ineffable delight of the divine nature doth consist, was thefoun- o ' tain and cause of all love in the creation, by an act of the will of God for its representation. And the love of God the Father unto the person of Christ as incarnate, being the first adequate object of divine love wherein there is any thing ad extra, , is the fountain and especial cause of all gracious love towards us and in us. And our love imto Christ being the only outward ex¬ pression and representation of this love of the Father unto him, therein consists the principal part of our renovation into his image. Nothing renders us so like unto God as our love unto Jesus Christ, for he is the principal object of his love ; in him doth his soul rest, in him is he always well pleased. Wherever this is wanting, whatever there may be besides, there is nothing of the image of God. He that loves not Jesus Christ, let him be Anathema, Maran-atha ; for he is unlike unto God, his car¬ nal mind is enmity against God. Among those who are in the image of God, the angels above are of the first consideration. We are indeed as yet much in the dark unto the things that are within the veil. They are above us as unto our present capacity, and hid from us, as unto our present state. But there is enough in the Scripture to mani¬ fest the adhesion of angels unto the person of Christ by divine love. For love proceeding from sight, is the life of the church above ; as love proceeding from faith is the life of the church below. And this life the angels themselves do live. For, 1. They were all, unto their inexpressible present advantage and security for the future, brought into that recovery and re¬ capitulation of all things which God hath made in him. He hath c gathered together in one all things in Christ, boifh which are in heaven and which are on earth, even in him,’ Eph. i. 10. The things in heaven, and things in earth, angels above, and men below, were originally united in the love of God. God’s Jove unto them, whence springs their mutual love between UNTO THE PERSON OF CHRIST. 197 themselves, was a bond of union between them, rendering them one complete family of God in heaven and earth, as it is called, Eph. iii. 15. On the entrance of sin, whereby mankind for¬ feited their interest in the love of God, and lost all love unto him, or any thing for him, this union was utterly dissolved and mutual enmity came into the place of its principal in love. God is pleased to gather up these divided parts of his family into one, in one head which is Christ Jesus. And as there is hereby an union established again between angels and the church in love, so their adherence unto the head, the centre, life, and spring of this union, is by love, and no otherwise. It is not faith, but love that is the bond of this union between Christ and them ; and herein no small part of their blessedness and glory in hea¬ ven doth consist. 2. That worship, adoration, service, and obedience which they yield unto him, are all in like manner animated with love and delight. In love they cleave unto him, in love they wor¬ ship and serve him. They had a command to worship him on his nativity, Heb. i. 6 ; and they did it with joy, exultation, and praises, all effects of love and delight, Luke ii. 13, 14. And as they continue about the throne of God, they say with a loud voice, 1 Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing,’ Rev. v. 11, 12. Their continual ascription of glory and praise unto him, is an effect of reverential love and delight. And from thence also is their concernment in his gos¬ pel and grace, Eph. iii. 9, 10. 1 Pet. i. 22. Not without this love in the highest degree, can it be conceived how they should be blessed and happy in their continual employment. For they are all ‘ ministering spirits sent forth to minister for the heirs of salvation,’ Heb. i. 14. Were they not acted herein by their fervent love unto Christ, they could have no delight in their own ministry. We have not, we cannot have in this world, a full compre¬ hension of the nature of angelical love. Our notions are but dark and uncertain in things whereof we can have no expe¬ rience. Wherefore we cannot have here a clear intuition into the nature of the love of spirits, whilst our own is mixed with 198 THE ESPECIAL PRINCIPLE OF OBEDIENCE what derives from the actings of the animal spirits of onr bodies also. But the blessedness of angels doth not consist in the en¬ dowments of their nature, that they are great in power, light, knowledge and wisdom. For, notwithstanding these things, many of them became devils. But the excellency and blessed¬ ness of the angelical state consist in these two things : (1.) That they are disposed, and able constantly, inseparably, universally, uninterruptedly to cleave unto God in love. And as they do so unto God, so they do unto the person of Christ, and through him as their head unto God, even the Father. (2.) Add here¬ unto that gracious reflex sense which they have of the glory, dignity, eternal sweetness and satisfaction which ariseth from hence, and we have the sum of angelical blessedness. 3. The church of mankind is the other part of the rational creation, whereon the image of God is renewed. Love unto the person of Christ proceeding from faith, is their life, their joy, and glory. It was so unto the church under the Old Tes¬ tament. The whole book of Canticles is designed to no other purpose, but variously to shadow forth, to insinuate and repre¬ sent the mutual love to Christ and the church. Blessed is he who understands the sayings of that book, and hath the experi¬ ence of them in his heart. The forty-fifth psalm, among others, is designed unto the same purpose. All the glorious descrip¬ tions which are given of his person in the residue of the pro¬ phets were only means to excite love unto him, and desires af¬ ter him. Hence is he called ‘ The desire of all nations,’ Hag. ii. 7. He alone who is desirable unto, and the only beloved of the church, gathered out of all nations. The clear revelation of the person of Christ, so as to render him the direct object of our love, with the causes and reasons of it, is one of the most eminent privileges of the New Testament. And it is variously attested in precepts, promises, instances, and solemn approbations. Wherever he supposeth or requireth this love in any of his disciples, it is not only as their duty, as that which they were obliged unto by the precepts of the gospel, but as that, without which no other duty whatever is accepted by him. ‘If,’ saith he, ‘ye love me, keep my commandments,’ John xiv. 15. He so requires love unto himself, as not to expect or approve of any UNTO THE PERSON OF CHRIST. 199 obedience unto his commands without it. It is a great and blessed duty to feed the sheep and the lambs of Christ: yet will not he accept of it unless it proceeds out of love unto his per¬ son. ‘ Simon, son of Jonas, lovest thou me ? feed my lambs,’ John xxi. 15 — 17. Three times did he repeat the same words to him, who had failed in his love towards him, by denying him thrice. Without this love unto him, he requires of none to feed his sheep, nor will accept of what they pretend to do therein. It were a blessed thing, if a due apprehension hereof always abide with them that are called unto that work. Hereunto doth he annex those blessed promises which com¬ prize the whole of our peace, safety, and consolation in this world. 1 He (saith he) that loveth me, shall be loved of my Fa¬ ther ; and I will love him, and manifest myself unto him,’ John xiv.21.andver. 23. ‘ My Father will love him, and we will come unto him, and make our abode with him.’ i What heart can conceive, what tongue can express, the glory of these promises, or the least part of the grace that is contained in them? Who can conceive aright of the divine condescension, love, and grace that are expressed in them? How little a portion is it that we know of God in these things? But if we value them not, if we labour not for an experience of them according unto our measure, we have neither lot nor portion in the gospel : the presence and abode of God with us as a Father manifesting himself to be such unto us, in the infallible pledges and assu¬ rances of our adoption: the presence of Christ with us, reveal¬ ing himself unto us, with all those ineffable mercies wherewith these things are accompanied, are all contained in them. And these promises are peculiarly given unto them that love the person of Christ, and in the exercise of love towards him. Hereunto are designed the gospel Gerazim and Ebal, the de¬ nunciation of blessings and curses. As blessings are declared to be their portion who love the Lord Jesus in sincerity, Eph. vi. 24. so those who love him not, have the substance of all curses denounced against them, even Anathema, Maran-atha, 1 Cor. xvi. 22. So far shall such persons be, whatever they may profess of outward obedience unto the gospel, from any blessed interest in the promises of it, as that they are justly lia- 200 THE NATURE AND CAUSES OF DIVINE LOVE, ble unto final excision from the church in this world, and eter¬ nal malediction in that which is to come¬ lt is evident, therefore, that the love of the church of believ¬ ers unto the person of Christ, is not a distempered fancy, not a deluding imagination, as some have blasphemed, but that which the nature of their relation unto him makes necessary’; that wherein they express their renovation into the image of God, that which the Scripture indispensably requires of them, and whereon all their spiritual comforts do depend. These things being spoken in general, the particular nature, effects, operations, and motives of this divine love must now be further inquired into. CHAP. XIII. THE NATURE, OPERATIONS, AND CAUSES OF DIVINE LOVE, AS IT RESPECTS THE PERSON OF CHRIST. That we may the better understand that love unto the person of Christ which we plead for, some things must be premised concerning the nature of divine love in general, and thereon its application unto the particular actings and exercise of it which we inquire into, will be plain and easy. God hath endued our nature with a faculty and ability of fixing our love upon himself. Many can understand nothing of love but the adherence of their minds and souls unto things visible and sensible, capable of a present natural enjoyment. For things unseen, especially such as are eternal and infinite, they suppose they have a veneration, a religious respect, a devout adoration ; but how they should love them, they cannot under¬ stand. And the Apostle doth grant, that there is a greater diffi¬ culty in loving things that cannot be seen, than in loving those which are always visibly present unto us, 1 John iv. 20. How- beit, this divine love hath a more fixed station and prevalency in the minds of men, than any other kind of love whatever. For, 1. The principal end why God endued our natures with that AS IT RESPECTS THE PERSON OF CHRIST. 201 great and ruling affection, that hath the most eminent and pe¬ culiar power and interest in our souls, was, in the first place, that it might be fixed on himself, that it might be the instru¬ ment of our adherence unto him. He did not create this affection in us, that we might be able by it to cast ourselves into the em¬ braces of things natural and sensual. No affection hath such power in the soul as to cause it to cleave unto its object, and to work it into a conformity unto it. Most other affections are transient in their operations, and work by a transport of nature, as anger, joy. fear, and the like. But love is capable of a con¬ stant exercise, is a spring unto all other affections, and unites the soul, with an efficacy not easy to be expressed, unto its object. And shall we think that God, who made all things for himself, did create this ruling affection in and with our natures, merely that we might be able to turn from him, and cleave unto other things, with a power and faculty above any we have of adhe¬ rence unto him ? Wherefore, at our first creation, and in our primitive condition, love was the very soul and quickening prin¬ ciple of the life of God, and on our adherence unto him there¬ by, the continuance of our relation unto him did depend. The law, rule, and measure of it was, 1 Thou shalt love the Lord thy God with all thy heart, and all thy soul.’ For this end did God create this affection in us. Not only our persons in their nature and being, but in all their powers and faculties, were fitted and prepared unto this end, of living unto God, and com¬ ing unto the enjoyment of him. And all their exercise on cre¬ ated objects was to be directed unto this end. Wherefore the placing of our love on any thing before God, or above him, is a formal expression of our apostacy from him. 2. Divine excellencies are a proper adequate object of our love. The will indeed can adhere unto nothing in love, but what the understanding apprehends as unto its truth and being. But it is not necessary that the understanding do ful¬ ly comprehend the whole nature of that which the will doth so adhere unto. Where a discovery is made unto and by the mind of real goodness and amiableness, the will there can close with its affections. And these are apprehended as absolutely the most perfect in the divine nature and holy properties of it. 26 202 THE NATURE AND CAUSES OF DIVINE LOVE, Whereas, therefore, not only that which is the proper object of love is in the divine excellencies, but it is there only perfectly and absolutely, without the mixture of any thing that should give it an allay, as there is in all creatures, they are the most suitable and adequate object of our love. There is no greater discovery of the depravation of our natures by sin, and degene¬ racy of our wills from their original rectitude, than that, where¬ as we are so prone to the love of other things, and therein do seek for satisfaction unto our souls, where it is not to be obtain¬ ed, it is not so hard and difficult to raise our hearts unto the love of God. Were it not for that depravation, he would al¬ ways appear as the only suitable and satisfactory object unto our affections. 3. The especial object of divine gracious love, is the divine goodness. ‘How great is his goodness, how great is his beau¬ ty V Zech. ix. 17. Nothing is amiable, or a proper object of love, but what is good, and as it is so. Hence divine goodness, which is infinite, hath an absolutely perfect amiableness ac¬ companying of it. Because his goodness is inexpressible, his beauty is so. How great is his goodness, how great is his beauty? Hence are we called to give ‘thanks unto the Lord, and to rejoice in him,’ which are the effects of love, because he is good, Psal. cvi. 1. cxxxvi. 1. Neither is divine goodness the especial objects of our love as absolutely considered. But we have a respect unto it, as com¬ prehensive of all that mercy, grace, and bounty, which are suit¬ ed to give us the best relief in our present condition, and an eternal future reward. Infinite goodness exerting itself in all that mercy, grace, faithfulness, and bounty which are needful unto our relief and blessedness in our present condition, is the proper object of our love. Whereas therefore this is done only in Christ, there can be true love of the divine goodness but in and through him alone. The goodness of God as a creator, preserver, and re warder, was a sufficient, yea, the adequate object of all love antecedent¬ ly unto the entrance of sin and misery. In them, in God, un¬ der those considerations might the soul of man find full satis¬ faction as unto its present and future blessedness. But since AS TT RESPECTS THE PERSON OP CHSIST. 203 the passing of sin. misery, and death upon us. our love can find no amiableness in any goodness, no rest, complacency, and satis¬ faction in any, but what is effectual in that grace and mercy by Christ, which we stand in need of, for our present recovery and future reward. Nor doth God require of us that we should love him otherwise, but as he 1 is in Christ, reconciling the world unto himself.’ So the Apostle fully declares it. 1 In this was manifested the love of God towards us. because that God / sent his only begotten Son into the world, that we might live through him ; herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. And we have known and believed the love that God hath to us; God is love ; and he that dwelleth in love, dwelleth in God, and God in him,’ 1 John iv. 9, 10, 16. God is love, of a nature infinitely good and gracious, so as to be the only object of all divine love. But this love can no way be known, or be so mani¬ fested unto us, as that we may and ought to love him, but by his love in Christ, his sending of him, and loving us in him. Before this, without this, we do not, we cannot love God. For ( herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.’ This is the cause, the spring, and fountainof all our love unto him. They are but empty notions and imaginations, which some specula¬ tive persons please themselves withal, about love unto the di¬ vine goodness absolutely considered. For, however infinitely amiable it may be in itself, it is not so really unto them, it is not suited unto their state and condition, without the conside¬ ration of the communication of it unto us, in Christ. 4. These things being premised, we may consider the espe¬ cial nature of this divine love, although I acknowledge that the least part of what believers have an experience of in their own souls, can be expressed at least by me. Some few things I shall mention, which may give us a shadow of it, but not the ex¬ press image of the thing itself. 1 . Desire of union and enjoyment is the first vital act of this love. The soul, upon the discovery of the excellencies of God, earnestly desires to be united unto them, to be brought near unto that enjoyment of them whereof it is capable, and wherein 204 THE NATURE AND CAUSES OF DIVINE LOVE, alone it can find rest and satisfaction. This is essential unto all love ; it unites the mind unto its object, and rests not but in enjoyment. God’s love unto us ariseth out of the overflow¬ ing of his own immense goodness, whereof he will communi¬ cate the fruits and effects unto us. God is love, and herein is love, not that we loved God, but that he loved us, and sent his only begotten Son. Yet also doth this love of God tend to the bringing of us unto him, not that he may enjoy us, but that he may be enjoyed by us. This answers the desire of enjoyment in us, Job xiv. 15. 1 Thou shalt call me, (that is, out of the dust at the last day), thou wilt have a desire to the work of thy hands.5 God’s love will not rest until it has brought us unto himself. But our love unto God ariseth from a sense of our own wants, our insufficiency to come unto rest in ourselves, or to attain unto blessedness by our own endeavours. In this slate, seeing all in God, and expecting all from the suitableness of his excellencies unto our rest and satisfaction, our souls cleave unto them, with a desire of the nearest union whereof our natures are capable. We are made for him, and cannot rest until we come unto him. Our goodness extends not unto God ; we cannot profit him by any thing that we are, or can do. Wherefore his love unto us hath not respect originally unto any good in ourselves, but is a gracious free act of his own. He doth good for no other reason but because he is good. Nor can his infinite perfections take any cause for their original actings without himself. He wants nothing that he would supply by the enjoyment of us. But we have indigency in ourselves to cause our love to seek an object without ourselves. And so his goodness, with the mercy, grace, and bounty included therein, is the cause, reason, and object of our love. We love them for themselves ; and because we are wanting and indigent, we love them with a de¬ sire of union and enjoyment, wherein we find that our satis¬ faction and blessedness doth consist. Love, in general, unites the mind unto the object, the person loving, unto the thing or person beloved. So is it expressed in an instance of human, temporary, changeable love ; namely, that of Jonathan to Payid. 1 His soul was knit to the soul of David, and he loved AS IT RESPECTS THE PERSON OF CHRIST. 205 him as his own soul,’ 1 Sam. xviii. 1. Love had so effectual¬ ly united them, as that the soul of David was as his own. Hence are those expressions of this divine love, by cleaving unto God, following hard after him, thirsting, panting after him, with the like intimations of the most earnest endeavours of our nature after union and enjoyment. When the soul hath a view by faith (which nothing else can give it) of the goodness of God as manifested in Christ, that is, of the essential excellencies of his nature as exerting themselves in him, it reacheth after him with its most earnest embraces, and is restless until it comes unto perfect fruition. It sees in God, the fountain of life, and would drink of the 1 rivers of his pleasures,’ Psal. xvi. 8, 9. That in his ‘presence is fulness of joy, and at his right hand are pleasures for ever¬ more,’ Psal. xvi. 11. It longs and pants to drink of that foun¬ tain, to bathe itself in that river of pleasures ; and wherein it comes short of present enjoyment, it lives in hopes that when we ‘ awake, it shall be satisfied with his likeness, Psal. xvii. 15. There is nothing grievous unto a soul filled with this love, but what keeps it from the full enjoyment of these excel¬ lencies of God. What doth so, naturally and necessarily it groans under. Such is our present state in the body, wherein in some sense we are 1 absent from the Lord,’ 2 Cor. v. 4, 8, 9. And what doth so morally in the deviations of its will and af¬ fections, as sin it hates and abhors, and loaths itself for. Un¬ der the conduct of this love, the whole tendency of the soul is unto the enjoyment of God ; it would be lost in itself, and found in him; nothing in itself, and all in him. Absolute complacency herein, that God is what he is, that he should be what he is, and nothing else, and that as such we may be united unto him, und enjoy him according to the capacity of our natures, is the life of divine love. 2. It is a love of assimulation. It contains in it a desire and intense endeavour to be like unto God, according unto our capacity and measure. The soul sees all goodness, and consequently all that is amiable and lovely in God, the want of all which it finds in itself. The fruition of this goodness is that which it longs for as its utmost end, and conformity 206 THE NATURE AND CAUSES OF DIVINE LOVE, unto it as the means thereof. There is no man who loves not God sincerely, but indeed he would have him to be some¬ what that he is not, that he might be the more like unto him. This such persons are pleased withal whilst they can fancy it in any thing, Psal. 1. 2i. They that love him would have him be all that he is, as he is, and nothing else, and would be themselves like unto him. And as love hath this tendency, and is that which gives disquietment unto the soul when and where¬ in we are unlikeunto God; so it stirs up constant endeavours af¬ ter assimulation unto him, and hath a principal efficacy unto that end. Love is the principle that actually assimulates and con¬ forms us unto God, as faith is the principle which originally disposeth thereunto. In our renovation into the image of God, the transforming power is radically seated in faith, but acts itself by love. Love proceeding from faith, gradually chansfeth the soul into the likeness of God ; and the more it is in exercise, the more is that change effected. To labour after conformity unto God by outward actions only, is to make an image of the living God, hewed out of the stock of a dead tree. It is from this vital principle of love that we are not forced into it as by engines, but naturally grow up into the likeness and image of God. For when it is duly affected with the excellen¬ cies of God in Christ, it fills the mind with thoughts and con¬ templations on them, and excites all the affections unto a de¬ light in them. And where the soul acts itself constantly in the mind’s contemplation, and the delight of the affections, it will produce assimulation unto the object of them. To love God is the only way and means to be like unto him. 3. It is a love of complacency, and therein of benevolence. Upon that view which we have by spiritual light and faith of the divine goodness, exerting itself in the way before described, our souls do approve of all that is in God, applaud it, and adore it, and acquiesce in it. Hence two great duties do arise, and hereon do they depend. First, joyful ascriptions of glory and honour unto God. All praise and thanksgiving, all blessing, all assignation of glory unto him, because of his excellencies and perfections, do arise from our satisfactory complacency in them. ‘ The righteous rejoice in the Lord, and give thanks at AS IT RESPECTS THE PERSON OP CHRIST. 207 the remembrance of his holiness,’ Psal. xcvii. 12. They are so pleased and satisfied at the remembrance of God’s holiness, that it fills their hearts with joy, and causeth them to break forth in praises. Praise is nothing but an outward expression of the in¬ ward complacency of our hearts, in the divine perfections and their operations. And, secondly, love herein acts itself by be¬ nevolence, or the constant inclination of the mind unto all things, wherein the glory of God is concerned. It wills all the things wherein the name of God may be sanctified, his praises made glorious, and his will done in earth as it is in heaven. As God says of his own love unto us, { that he rejoiceth in it with singing, and resteth in it,’ Zech. iii. 17. as having the great¬ est complacency in it, rejoicing over us with his ‘ whole heart, and his whole soul,’ Jer. xxxii. 41. So, according unto our measure, do we by love rest in the glorious excellencies of God, rejoicing in them, with our whole hearts and our whole souls. 4. This divine love is a love of friendship. The commu¬ nion which we have with God therein, is so intimate, and ac¬ companied with such spiritual boldness as gives it that denomi¬ nation. So Abraham was called the friend of God, Isa. xli. S. Jam. ii. 23. And because of that mutual trust which is between friends, 1 the secret of the Lord is with them that fear him, and he will shew them his covenant,’ Psal. xxv. 14. For as our Saviour teacheth us, servants, that is, those who are so, and no more, know not what their lord doth ; he rules them, commands them, or requires obedience from them. But as unto his secret, his design, and purpose, his counsel and love, they know no¬ thing of it. But saith he unto his disciples, ‘ I have called you friends, for all things that I have heard of my Father, I have made known unto you,’ John xv. 15. He proves them to be rightly called his friends, because of the communication of the secret of his mind unto them. This is the great difference be¬ tween them who are only servants in the house of God, and those who are so servants as to be friends also. The same commands are given unto all equally, and the same duties are required of all equally, inasmuch as they are equally servants. But those who are no more but so, know nothing of the secret counsel, love, and grace of God, in a due manner. For the 208 THE NATURE AND CAUSES OF DIVINE LOVE, natural man ieceiveth not the things that are of God. Hence all their obedience is servile ; they know neither the principal motives unto it, nor the ends of it. But they who are so ser¬ vants as to be friends also, know what their Lord doth ; the secret of the Lord is with them, and he shews them of his co¬ venant. They are admitted into an intimate acquaintance with the mind of Christ, (‘we have the mind of Christ,’ 1 Cor. ii. 16.) and are thereon encouraged to perform the obedience of ser¬ vants, with the love and delight of friends. The same love of friendship is expressed, by that intimate converse with, and es¬ pecial residence that is between God and believers ; God dwell- eth in them, and they dwell in God, for ‘ God is love,’ 1 John iv. 16. 1 If a man (saith the Lord Christ) love me, he will keep my words ; and my Father will love him, and we will come unto me, and make our abode with him,’ John xiv. 23. 1 And if any man hear my voice, and open the door, I will come unto him, and sup with him, and he with me,’ Rev. iii. 20. These are not empty sounds of words ; there is substance under them, there is truth in them. Those whose hearts are duly exercised in and unto the love of God, have experience of the refreshing approaches both of the Father and of the Son unto their souls, in the communication of a sense of their love, and pledges of their abode with them. These things have I briefly premised concerning the nature of divine love, that we may the better apprehend what we un¬ derstand by it, in the application of it unto the person of Christ. For, 1. The formal object of this love, is the essential properties of the divine nature, its infinite goodness in particular. Wher¬ ever these are, there is the object and reason of this love. But they are all of them in the person of the Son, no less than in the person of the Father. As therefore we love the Father on this account, so are we to love the Son also. But, 2. The person of Christ is to be considered as he was incar¬ nate or clothed with our nature. And this takes nothing off from the formal reason of this love, but only makes an addition unto the motives of it. This, indeed, for a season veiled the loveliness of his divine excellencies, and so turned aside the AS IT RESPECTS THE PERSON OF CHRIST. 209 eyes of many from him. For when he took on him ‘the form of a servant, and made himself of no reputation,’ he had unto them who looked on him with carnal eyes, ‘ neither form nor comeliness,’ that he should be desired or beloved. Howbeit, the entire person of Christ God and man, is the object of this divine love, in all the acts of the whole exercise of it. That single effect of infinite wisdom and grace in the union of the divine and human natures, in the one person of the Son of God, renders him the object of this love in a peculiar manner. The way whereby we may attain this peculiar love, and the motives unto it, shall close these considerations. A due consideration of, and meditation on the proposal of the person of Christ unto us in the Scripture, are the proper foun¬ dation of this love. This is the formal reason of our faith in him, and love unto him. He is so proposed unto us in the Scripture, that we may believe in him, and love him, and for that very end. And in particular, with respect unto our love, to ingenerate it in us, and to excite it unto its due exercise, are those excellencies of his person as the principal effect of divine wisdom and goodness, which we have before insisted on, fre¬ quently proposed unto us. To this end is he represented as alto¬ gether lovely, and the especial glories of his person are delineated, yea, drawn to the life in the holy records of the Old and New Testament. It is no work of fancy or imagination ; it is not the feigning images in our minds, of such things as are meet to satisfy our carnal affection, to excite and act them ; but it is a due adherence unto that object which is represented unto faith in the proposal of the gospel. Therein, as in a glass, do we be¬ hold the glory of Christ, who is the image of the invisible God, and have our souls filled with transforming affections unto him. The whole book of Canticles" is nothing but a mystical de¬ claration of the mutual love between Christ and the church. And it is expressed by all such ways and means as may repre¬ sent it intense, fervent, and exceeding all other love whatever, which none I suppose will deny, at least on the part of Christ. And a great part of it consists in such descriptions of the per¬ son of Christ and his love, as may render him amiable and de- 27 210 THE NATURE AND CAUSES OF DIVINE LOVE, sirable unto our souls, even altogether lovely. To what end doth the Holy Spirit so graphically describe and represent unto us the beauty and desirableness of his person, it it be not to in- generate love in us unto him. All want of love unto him on this proposal, is the effect of prevalent unbelief. It is pretend¬ ed, that the descriptions given of Christ in this book are alle¬ gorical, from whence nothing can be gathered or concluded. JBut God forbid we should so reflect on the wisdom and love of the Holy Spirit unto the church, that he hath pro¬ posed unto the faith of the church an empty sound and noise of words without mind or sense. The expressions he useth are figurative, and the whole nature of the discourse, as unto its outward structure, is allegorical. But the things intended are real and substantial, and the metaphors used in the expression of them are suited, in a due attendance unto the analogy of faith, to convey a spiritual understanding and sense of the things themselves proposed in them. The church of God will not part with the unspeakable advantage and consolation, those supports of faith and incentives of love, which it receives by that divine proposal of the person of Christ and his love which is made therein, because some men have no experience of them, nor understanding in them. The faith and love of be¬ lievers is not to be regulated by the ignorance and boldness of them who have neither the one nor the other. The title of the forty-fifth psalm is. A song of loves ; that is, of the mutual love of Christ and the church. And unto this end, that our souls may be stirred up unto the most ardent af¬ fections towards him, is a description given us of his person, as altogether lovely. To what other end is he so evidently deli¬ neated in the whole harmony of his divine beauties by the pen¬ cil of the Holy Spirit. Not to insist on particular testimonies, it is evident unto all whose eyes are opened to discern these things, that there is no property of the divine nature which is peculiarly amiable, such as are goodness, grace, love, and bounty, with infinite power and holiness ; but it is represented and proposed unto us in the per¬ son of the Son of God, to this end, that vve should love him above all, and cleave unto him. There is nothing in the human nature, AS IT RESPECTS THE PERSON OF CHRIST. 2L1 in that fulness of grace and truth which dwelt therein, in that habitation of the Spirit which was in him without measure, in an y of those things wherein he hath the pre-eminence; nothing in his love, condescension, grace, and mercy ; nothing in the work that he fulfilled, what he did and suffered therein ; noth¬ ing in the benefits we receive thereby ; nothing in the power and glory that he is exalted unto at the right hand of God ; but it is set forth in the Scripture and proposed unto us, that believ¬ ing in him we may love him with all our hearts and souls. And besides all this, that singular, that infinite effect of divine wisdom, whereunto there is nothing like in all the works of God, and wherewith none of them can be compared ; namely, the constitution of his person by the union of his natures there¬ in, whereby he becomes unto us the image of the invisible God, and wherein all the blessed excellencies of his distinct natures are made most illustriously conspicuous, in becoming one entire principle of all his mediatory operations on our behalf, is pro¬ posed unto us as the complete object of our faith and love. This is that person wdiose loveliness and beauty all the angels of God, all the holy ones above, do eternally admire and adore. In him are the infinite treasures of divine wisdom and goodness continually represented unto them. This is he, who is the joy, the delight, the love, the glory of the church below. c Thou whom our souls do love,’ is the title whereby they know him and converse with him, Cant. i. 7. iii. 1, 4. This is he who is the desire of all nations, the beloved of God and men. The mutual intercourse, on this ground of love, between Christ and the church, is the life and soul of the whole crea¬ tion ; for on the account hereof all things consist in him. There is more glory under the eye of God, in the sighs, groans, and mournings of poor souls filled with the love of Christ, after the enjoyment of him according to his promises, in their fervent prayers for his manifestation of himself unto them, in the re¬ freshments and unspeakable joys which they have in his gra¬ cious visits and embraces of his love, than in the thrones and diadems of all the monarchs on the earth. Nor will they them¬ selves part with the ineffable satisfactions which they have in these things, for all that this world can do for them, or unto 212 THE NATURE AND CAUSES OF DIVINE LOVE, them. Mallem snerc cum Christo , quamregncirc cum Cccsare ; ‘ They would rather suffer with Christ, than reign with Cmsar.5 These things have not only rendered prisons and dungeons more desirable unto them than the most goodly palaces on future ac¬ counts ; but have made them really places of such refreshment and joys, as men shall seek in vain to extract out of all the com¬ forts that this world can afford. O curvce in terris anima et codestium inanes. Many there are who not comprehending, not being affected with that divine spiritual description of the person of Christ which is given us by the Holy Ghost in the Scripture, do feign unto themselves false representations of him by images and pic¬ tures, so to excite carnal and corrupt affections in their minds. By the help of their outward senses, they reflect on their ima¬ ginations the shape of a human body, cast into postures and circumstances dolorous or triumphant, and so by the working of their fancy raise a commotion of mind in themselves, which they suppose to be love unto Christ. But all these idols are teachers of lies. The true beauty and amiableness of the per¬ son of Christ, which is the formal object and cause of divine love, is so far from being represented herein, as that the mind is thereby wholly diverted from the contemplation of it. For no more can be so pictured unto us, but what may belong unto a mere man, and what is arbitrarily referred unto Christ, not by faith, but by corrupt imagination. The beauty of the person of Christ as represented in the Scripture, consists in things invisible unto the eyes of flesh. They are such as no hand of man can representor shadow. It is the eye of faith alone that can see this King in his beauty, "What else can contemplate on the uncreated glories of his di¬ vine nature? Can the hand of man represent the union of his natures in the same person, wherein he is peculiarly amiable? What eye can discern the mutual communications of the pro¬ perties of his different natures in the same person which depends thereon, whence it is that God laid down his life for us, and purchased his church with his own blood ? In these things, O AS IT RESPECTS THE PERSON OF CHRIST. 213 vain man, doth the loveliness of the person of Christ unto the souls of believers consist, and not in those strokes of art which fancy hath guided a skilful hand and pencil unto. And what eye of flesh can discern the inhabitation of the holy Spirit in all fulness in the human nature ? Can his condescension, his love, his grace, his power, his compassion, his offices, his fitness and ability to save sinners, be decyphered on a tablet, or en¬ graven on wood or stone ? However such pictures may be adorned, however beautified and enriched, they are not that Christ which the soul of the Spouse doth love ; they are not any means of representing his love unto us, or of conveying our love unto him ; they only divert the minds of superstitious per¬ sons from the Son of God, unto the embraces of a cloud, com¬ posed of fancy and imagination. Others there are who abhor these idols, and when they have so done, commit sacrilege. As they reject images, so they seem to do all love unto the person of Christ, distinct from other acts of obedience as a fond imagination. But the most superstitious love unto Christ, that is, love acted in ways tainted with super¬ stition, is better than none at all. But with what eyes do such persons read the Scriptures ? with what hearts do they consider them? what do they conceive is the intention of the Holy Ghost in all those descriptions which he gives us of the person of Christ, as amiable and desirable above all things, making therewithal a proposal of him unto our affections, inciting us to receive him by faith, and to cleave unto him in love ? yea, to what end is our nature endued with this affection ; unto what end is the power of it renewed in us by the sanctification of the Holy Spirit, if it may not be fixed on this most proper and excellent object of it ? This is the foundation of our love unto Christ, namely, the revelation and proposal of him unto us in the Scripture, as al¬ together lovely. The discovery that is made therein of the glo¬ rious excellencies and endowments of his person, of his love, his goodness and grace, of his worth and work, is that which engageth the affections of believers unto him. It may be said, that if there be such a proposal of him made unto all promiscu¬ ously, then all would equally discern his amiableness, and be 214 THE NATURE AND CAUSES OF DIVINE LOVE, &G. affected with it, who assent equally unto the truth of that revela¬ tion : but it hath always fallen out otherwise. In the days of his flesh, some that looked on him could see neither form nor comeliness in him wherefore he should be desired : others saw his glory, 1 the glory of the only begotten of the Father, full of grace and truth.’ To some he is precious, unto others he is disallowed and rejected : a stone which the builders refused, when others brought it forth, crying, Grace, grace unto it, as the head of the corner. Some can see nothing but weakness in him ; unto others the wisdom and power of God do evidently shine forth in him. Wherefore it must be said, that notwith¬ standing that open plain representation that is made of him in the Scripture, unless the holy Spirit give us eyes to discern it, and circumcise our hearts, by the cutting off corrupt prejudices, and all effects of unbelief, implanting in them by the efficacy of his grace, this blessed affection of love unto him, all these things will make no impression on our minds. As it was with the people on the giving of the law ; not¬ withstanding all the great and mighty works which God had wrought among them, yet having not given them a heart to perceive, and eyes to see, and ears to hear, which he affirms that he had not done, Deut. xxix. 4 ; they were not moved unto faith or obedience by them. So is it in the preaching of the gospel. Notwithstanding all the blessed revelation that is made of the excellencies of the person of Christ therein, yet those into whose hearts God doth not shine, to give the know¬ ledge of his glory in his face, can discern nothing of it, nor are their hearts affected with it. We do not, therefore, in these things follow cunningly de¬ vised fables ; we do not indulge unto our own fancies and ima¬ ginations : they are not unaccountable raptures or ecstasies which are pretended unto ; nor such an artificial concatena¬ tion of thoughts, as some, ignorant of these things, do boast that they can give an account of. Our love to Christ ariseth alone from the revelation that is made of him in the Scripture, is ingenerated, regulated, measured, and is to be judged there¬ by. MOTIVES UNTO THE LOVE OF CHRIST. 215 CIIAP. XIV. MOTIVES UNTO THE LOVE OF CHRIST. The motives unto this love of Christ, is the last thing on this head of our religious respect unto him that I shall speak to. When God required of the church the first and highest atft of religion, the sole foundation of all others, namely, to take him as their God, to own, believe and trust in him alone as such, which is wholly due unto him for what he is, without any other consideration whatever ; yet he thought meet to add a motive unto the performance of that duty from what he had done for them, Exod. xx. I, 2. The sense of the first command is, that we should take him alone for our God ; for he is so, and there is no other. But in the prescription of this duty unto the church, he minds them of the benefits which they had re¬ ceived from him, in bringing them out of the house of bondage. God in his wisdom and grace ordereth all the causes and rea¬ sons of our duty, so as that all the rational powers and faculties of our souls may be exercised therein. Wherefore he doth not only propose himself unto us, nor is Christ merely proposed unto us as the proper object of our affections, but he calls us also unto the consideration of all those things that may satisfy our souls that it is the most just, necessary, reasonable and ad¬ vantageous course for us so to fix our affections on him. And these considerations are taken from all that he did for us, with the reasons and grounds why he did it. We love him princi¬ pally and ultimately for what he is ; but nextly and immediate¬ ly for what he did. What he did for us, is first proposed unto us, and it is that which our souls are first affected withal. For they are originally acted in all things by a sense of the want which they have, and a desire of the blessedness which they have not. This directs them unto what he hath done for sin¬ ners. But that leads immediately unto the consideration of what he is in himself. And when our love is fixed on him, or his person, then all those things wherewith, from a sense of 216 MOTIVES UNTO THE LOVE OF CHRIST. our wants and desires, we were first affected, become motives unto the confirming and increasing of that love. This is the constant method of the Scripture ; it first proposeth unto us what the Lord Christ hath done for us, especially in the dis¬ charge of his sacerdotal office, in his oblation and intercession, with the benefits which we receive thereby. Hereby it leads us unto his person, and presseth the consideration of all other thing to engage our love unto him. See Phil. ii. 5 — 10. with chap. iii. 8 — 11. The motives unto the love of Christ are so great, so many, so diffused through the whole dispensation of God in him unto us, as that they can by no hand be fully expressed, let it be allowed never so much to enlarge in the declaration of them ; much less can they be represented in that short dis¬ course, whereof but a very small part is allotted unto their consideration, such as ours is at present. The studying, the collection of them, or so many of them as we are able, the me¬ ditation on them, and improvement of them, is among the principal duties of our whole lives. What I shall offer is the reduction of them unto these two heads : — 1. The acts of Christ, which is the substance of them. And, 2. The spring and fountain of those acts, which is the life of them. 1. In general they are all the acts of his mediatory office, with all the fruits of them whereof we are made partakers. There is not any thing that he did or doth in the discharge of his mediatory office, from the first susception of it in his incarnation in the womb of the blessed Virgin, unto his pre¬ sent intercession in heaven, but is an effectual motive unto the love of him, and as such is proposed unto us in the Scripture. Whatever he did, or doth, with or towards us in the name of God, as the king and prophet of the church, whatever he did, or doth, with God for us as our high-priest, it all speaks this language in the hearts of them that believe ; 1 O love the Lord Jesus in sincerity.5 The consideration of what Christ thus did and doth for us, is inseparable from that of the benefits which we receive thereby. A due mixture of both these, of what he did for us, and what we obtain thereby, compriseth the sub¬ stance of these motives. 1 Who loved me and gave himself for MOTIVES UNTO THE LOVE OF CHRIST. 217 me. Who loved us, and washed us in his own blood, and made us kings and priests unto God. For thou wast slain, and hast bought us unto God with thy blood.’ And both these are of a transcendent nature, requiring our love to be so also- Who is able to comprehend the glory of the mediatory actings of the Son of God, in the assumption of our nature, in what he did and suffered therein ? And for us, eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive, what we receive thereby. The least benefit, and that obtained by the least expense of trouble or charge, deserveth love, and leaveth the brand of a crime where it is not so entertained. What, then, do the greatest deserve, and those procured by the greatest expense ; even the price of the blood of the Son of God? If we have any faith concerning these things, it will pro¬ duce love, as that love will obedience. Whatever we profess concerning them, it springs from tradition and opinion, and not from faith, if it engage not our souls into the love of him. The frame of heart which ensues on the real faith of these things is expressed, Psal. ciii. 1 — 5. 1 Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits. Who forgiv- eth all thine iniquities, and healeth all thy diseases. Who re¬ deemed! thy life from destruction ; who crowneth thee with loving kindness and tender mercies; who satisfieth thy mouth with good things ; so that thy youth is renewed like the eagles.’ Let men pretend what they will, there needs no great¬ er, no other evidence, to prove that any one doth not really be¬ lieve the things that are reported in the gospel concerning the mediatory actings of Christ, or that he hath no experience in his own soul and conscience of the fruits and effects of them, than this, that his heart is not engaged by them unto the most ardent love towards his person. He is no Christian who lives not much in the meditation of the mediation of Christ, and the especial acts of it. Some may more abound in that work than others, as it is fixed, formed, and regular. Some may be more able than others to dispose their thoughts concerning them into method and order. Some 28 218 MOTIVES UNTO THE LOVE OF CHRIST. may be more diligent than others in the observation of times for the solemn performance of this duty. Some may be able to rise to higher and clearer apprehensions of them than others. But as for these, the bent of whose minds doth not lie towards thoughts of them, whose hearts are not on all occasions retreat- ing unto the remembrance of them, who embrace not all oppor¬ tunities to call them over as they are able ; on what grounds can they be esteemed Christians ? How do they live by the faith of the Son of God? Are the great things of the gospel, of the mediation of Christ, proposed unto us, as those which we may think of when we have nothing else to do, that we may meditate upon, or neglect at our pleasure, as those where¬ in our concernment is so small, as that they must give place unto all other occasions or diversions whatever ? Nay, if our minds are not filled with these things; if Christ doth not dwell plentifully in our hearts by faith ; if our souls are not possessed with them, and in their whole inward frame and con¬ stitution so cast into this mould, as to be led by a natural com¬ placency unto a converse with them, we are strangers unto the life of faith. And if we are thus conversant about these things, they will engage our hearts into the love of the person of Christ. To suppose the contrary, is indeed to deny the truth and reality of them all, and to turn the gospel into a fable. Take one instance from among the rest; namely, his death. Hath he the heart of a Christian, who doth not often meditate on the death of his Saviour, who doth not derive his life from it? Who can look into the gospel, and not fix on those lines which either immediately and directly, or through some other paths of divine grace and wisdom, do lead him thereunto? And can any have believing thoughts concerning the death of Christ, and not have his heart affected with ardent love unto his person ? Christ in the gospel is evidently set forth cruci¬ fied before us. Can any by the eye of faith look on this bleed¬ ing, dying Redeemer, and suppose love unto his person to be nothing but the work of fancy or imagination ? They know the contrary, who always bear about in the body, 1 the dying of the Lord Jesus ;’ as the Apostle speaks, 2 Cor. iv. 10. As his whole name, in all that he did, is an ointment poured forth, for MOTIVES UNTO THE LOVE OF CHRIST. 219 which the virgins love him, Cant.i. 3 ; so this precious perfume of his death is that wherewith their hearts are ravished in a peculiar manner. Again ; as there can be no faith in Christ, where there is no love unto him on the account of his mediatory acts ; so, where it is not, the want of it casteth persons under the highest guilt of ingratitude that our nature is liable unto. The highest ag¬ gravation of the sin of angels was their ingratitude unto their Maker. For whereas by his mere will and pleasure they were stated in the highest excellency, pre-eminence, and dignity, that he thought good to communicate unto any creatures, or it may be, that any mere created nature is capable of in itself ; they were unthankful for what they had so received from undeserv¬ ed goodness and bounty, and so cast themselves into everlast¬ ing ruin. But yet the sins of men in their ingratitude towards Christ, on the account of what he hath done for them, is at¬ tended with an aggravation above that of the angels. For al¬ though the angels were originally instated in that condition of dignity, which in this world we cannot attain unto, yet were they not redeemed and recovered from misery, as we are. In all the crowd of evil and wicked men that the world is pestered withal, there are none by common consent so stigma- tized for unworthy villainy as those who are signally ungrate¬ ful for singular benefits. If persons are unthankful unto them, if they have not the highest love for them, who redeem them from ignominy and death, and instate them in a plentiful inher¬ itance, (if any such instances may be given), and that with the greatest expense of labour and charge ; mankind without any re¬ gret doth tacitly condemn them unto greater miseries than those which they were delivered from. What, then, will be the con¬ dition of them whose hearts are not so affected with the medi¬ ation of Christ, and the fruits of it, as to engage the best, the choicest affections unto him? The gospel itself will be a sa¬ vour of death unto such ungrateful wretches. 2. That which the Scripture principally insisteth on as the motives of our love unto Christ, in his love unto us, which was the principle of all his mediatory actings in our behalf. Love is that jewel of human nature which commands a valua- 220 MOTIVES UNTO THE LOVE OF CHRIST. tion wherever it is found. Let other circumstances be what they will, whatever distances between persons may be made by them, yet real love, where it is evidenced so to be, is not despis¬ ed by any, but such as degenerate into profligate brutality. If it be so stated as that it can produce no outward effects advan¬ tageous unto them that are beloved, yet it commands a respect, as it were, whether we will or no, and some return in its own kind. Especially it doth so, if it be altogether undeserved, and so evidenceth itself to proceed from a goodness of nature, and an inclination unto the good of them on whom it is fixed. For whereas the essential nature of love consisteth in willing good unto them that are beloved ; where the act of the will is real, sincere, and constantly exercised, without any defect of it on our part ; no restraints can possibly be put upon our minds from going out in some acts of love again upon its account, unless all their faculties are utterly depraved by habits of bru¬ tish and filthy lusts. But when this love, which is thus unde¬ served, doth also abound in effects troublesome and chargeable in them in whom it is, and highly beneficial unto them on whom it is placed, if there be any such affection left in the na¬ ture of any man, it will prevail unto a reciprocal love. And all these things are found in the love of Christ unto that degree and height, as nothing parallel unto it can be found in the whole creation. I shall briefly speak of it under two general heads : 1st, The sole spring of all the mediatory actings of Christ, both in the susception of our nature, and in all that he did and suffered therein, was his own mere love and grace, working by pity and compassion. It is true, he undertook this work prin¬ cipally with respect unto the glory of God, and out of love unto him. But with respect unto us, his only motive unto it was his abundant overflowing love. And this is especially remem¬ bered unto us in that instance wherein it carried him through the greatest difficulties ; namely, in his death, and the oblation of himself on our behalf, Gal. ii. 20. Eph. v. 2, 25, 26. 1 John iii. 16. Rev. i. 5, 6. This alone inclined the Son of God to undertake the glorious work of our redemption, and carried him through the death and dread which he underwent in the ac- MOTIVES UNTO THE LOVE OF CHRIST. 221 complishment of it. Should I engage into the consideration of this love of Christ, which was the great mean of conveying all the effects of divine wisdom and grace unto the church ; that glass which God chose to represent himself and all his good¬ ness iti unto believers ; that spirit of life in the wheel of all the motions of the person of Christ in the redemption of the church unto the eternal glory of God, his own and that of his redeem¬ ed also; that mirror wherein the holy angels and blessed saints shall for ever contemplate the divine excellencies in their suit¬ able operations ; I must now begin a discourse much larger than that which I have passed through : but it is not suited unto my present design so to do. Nor considering the growing apprehensions of many about the person of Christ, which are utterly destructive of the whole nature of that love which we ascribe unto him, do I know how soon a more distinct explica¬ tion and defence of it may be called for. And this cause will not be forsaken. They know nothing of the life and power of the gospel, no¬ thing of the reality of the grace of God. nor do they believe aright one article of the Christian faith, whose hearts are not sensible of the love of Christ herein. Nor is he sensible of the love of Christ, whose affections are not therein drawn out unto him. I say, they make a pageant of religion, a fable for the theatre of the world, a business of fancy and opinion, whose hearts are not really affected with the love of Christ in the sus- ception and discharge of the work of mediation, so as to have real and spiritually sensible affections for him. Men may bab¬ ble things which they have learned by rote ; they have no real acquaintance with Christianity, who imagine that the placing of the most intense affections of our souls on the person of Christ, the loving him with all our hearts because of his love, our being overcome thereby, until we are sick of love, the con¬ stant motions of our souls towards him with delight and adhe¬ rence, are but fancies and imaginations. I renounce that reli¬ gion, be it whose it will, that teacheth, insinuated!, or giveth countenance unto such abominations. That doctrine is as dis¬ crepant from the gospel as the Alcoran, as contrary to the ex¬ perience of believers as what is acted in and by the devils, 222 MOTIVES UNTO THE LOVE OP CHRIST. which instructs men unto a contempt of the most fervent love unto Christ, or casts reflections upon it. I had rather choose my eternal lot and portion with the meanest believer, who being effectually sensible of the love of Christ, spends his days in mourning that he can love him no more than he finds himself, on his utmost endeavours for the discharge of his duty to do, than with the best of them, whose vain speculations, and a false pretence of reason, puff them up unto a contempt of these things. 2dly, This love of Christ unto the church is singular in all those qualifications which render love obliging unto recipro¬ cal affections. It is so in its reality. There can be no love amongst men, but will derive something from that disorder which is in their affections, in their highest actings. But the love of Christ is pure, and absolutely free from an allay. There cannot be the least suspicion of any thing of self in it. And it is absolutely undeserved. Nothing can be found amongst men, that can represent or exemplify its freedom from any de¬ sert on our part. The most candid and ingenuous love amongst us, is when we love another for his worth, excellency, and use¬ fulness, though we have no singular benefit of them ourselves. But not the least of any of these things were found in them on whom he set his love, until they were wrought in them, as ef¬ fects of that love which he set upon them. Men sometimes may rise up unto such a high degree and instance in love, as they will even die for one another ; but then it must be on a superlative esteem which they have of their worth and merit. It may be, saith the Apostle, treating of the love of Christ, and of God in him, ‘that for a good man even one would dare to die,’ Rom. v. 7. It must be for a good man, one who is justly esteemed commune bonum , a public good to mankind ; one whose benignity is ready to exercise loving¬ kindness on all occasions, which is the estate of a good man ; peradventure some would even dare to die for such a man. This is the height of what love among men can arise unto ; and if it hath been instanced in any, it hath been accompanied with an open mixture of vain glory and desire of renown. But the Lord Christ placed his love on us, that love from whence MOTIVES UNTO THE LOVE OF CHRIST. 223 he died for us when we were sinners and ungodly; that is, every thing which might render us unamiable and undeserv¬ ing. Though we were as deformed as sin could render us, and more deeply indebted than the whole creation could pay or an¬ swer, yet did he fix his love upon us, to tree us from that con¬ dition, and to render us meet for the most intimate society with himself. Never was there love which had such effects, which cost him so dear in whom it was, and proved so advantageous unto them on whom it was placed. In the pursuit of it he un¬ derwent every thing that is evil in his own person, and we re¬ ceive every thing that is good in the favour of God, and eternal blessedness. On the account of these things, the Apostle ascribeth a con¬ straining power unto the love of Christ, 2 Cor. v. 14. And if it constraineth us unto any return unto him, it doth so unto that of love in the first place. For no suitable return can be made for love, but love, at least not without it. As love cannot be purchased, ‘ for if a man would give all the substance of his house for love, it would utterly be contemned,’ Cant. viii. 7 ; so if a man would give all the world for a requital of love, without love it would be despised. To fancy that all the love of Christ unto us consists in the precepts and promises of the gospel, and all our love unto him, in the observance of his commands, with¬ out a real love in him unto our persons, like that of a husband unto a wife, Eph, v. 25, 26. or a holy affection in our hearts and minds unto his person, is to overthrow the whole power of religion, to despoil it of its life and soul, leaving nothing but the carcase of it. This love unto Christ, and unto God in him, because of his love unto us, is the principal instance of divine love, the touch¬ stone of its reality and sincerity. Whatever men may boast of their affectionate endearments unto the divine goodness, if it be not founded on a sense of this love of Christ and the love of God in him, they are but empty notions they flourish withal, and their deceived hearts feed upon ashes. It is in Christ alone that God is declared to be love, without an apprehension where¬ of none can love him as they ought. In him alone, that infi¬ nite goodness which is the peculiar object of divine love, is 224 CONFORMITY UNTO CHRIST, truly represented unto us, without any such deceiving phan¬ tasms, as the workings of fancy, or depravation of reason, may impose upon us. And on him doth the saving communication of all the effects of it depend. And an infinite condescension is it in the holy God, so to express his 1 glory in the face of Jesus Christ,’ or to propose himself as the object of our love in and through him. For, considering our weakness, as to an imme¬ diate comprehension of the infinite excellencies of the divine na¬ ture, or to bear the rays of his resplendent glory, seeing none can see his face and live, it is the most adorable effect of divine wisdom and grace, that vve are admitted unto the contemplation of them in the person of Jesus Christ. There is yet farther evidence to be given unto this love unto the person of Christ, from all those blessed effects of it which are declared in the Scripture, and whereof believers have the experience in themselves. But something I have spoken con¬ cerning them formerly in my discourse about communion with God; and the nature of the present design will not admit of enlargement upon them. CHAP. XV. CONFORMITY UNTO CHRIST, AND FOLLOWING HIS EXAMPLE. The third thing proposed to declare the use of the person of Christ in religion, is that conformity which is required of us unto him. This is the great design and projection of all be¬ lievers. Every one of them hath the idea or image of Christ in his mind ; in the eye of faith, as it is represented unto him in the glass of the gospel, 2 Cor. iii. 18. We behold his glory in a glass, which implants the image of it on our minds. And hereby the mind is transformed into the same image, made like unto Christ so represented unto us, which is the conformity we speak of. Hence every true believer hath his heart under the AND FOLLOWING HIS EXAMPLE. 225 conduct of an habitual inclination and desire to be like unto Christ. And it were easy to demonstrate, that where this is not, there is neither faith nor love. Faith will cast the soul into the form or frame of the thing believed, Rom. vi. 17. And all sincere love worketh an assimulation. Wherefore the best evidence of a real principle of the life of God in any soul, of the sincerity of faith, love, and obedience, is an internal cordial en¬ deavour, operative on all occasions, after conformity unto Jesus Christ. There are two parts of the duty proposed. The first re¬ spects the internal grace and holiness of the human nature of Christ. The other, his example in duties of obedience. And both of them, both materially, as to the things wherein they consist, and formally, as they were his, or in him, belong unto the constitution of a true disciple. 1. Internal conformity unto his habitual grace and holiness, is the fundamental design of a Christian life. That which is the best without it, is a pretended imitation of his example in outward duties of obedience. I call it pretended, because where the first design is wanting, it is no more but so ; nor is it acceptable unto Christ, nor approved by him. And there¬ fore an attempt unto that end hath often issued in formality, hypocrisy, and superstition. I shall therefore lay down the grounds of this design, the nature of it, and the means of its pursuit. God, in the human nature of Christ, did perfectly renew that blessed image of his on our nature, which we lost in Adam, with an addition of many glorious endowments which Adam was not made partaker of. God did not renew it in his nature, as though that portion of it whereof he was made partaker, had ever been destitute or deprived of it, as it is with the same na¬ ture in all other persons. For he derived not his nature from Adam in the same way that we do ; nor was he ever in Adam as the public representative of our nature, as we were. But our nature in him had the image of God implanted in it, which was lost and separated from the same nature, in all other in¬ stances of its subsistence. It pleased the Father that in him all fulness should dwell, that he should be full of grace and truth, 29 I 226 CONFORMITY UNTO CHRIST, and in all things have the pre-eminence. But of these gracious endowments of the human nature of Christ, I have discoursed elsewhere. 2. One end of God in filling the human nature of Christ with all grace, in implanting his glorious image upon it, was, that he might in him propose an example of what he would by the same grace renew us unto, and what we ought in a way of duty to labour after. The fulness of grace was necessary unto the human nature of Christ, from its hypostatical union with the Son of God. For whereas therein the c fulness of the God¬ head dwelt in him bodily,’ it became rd ayiov, an holy thing, Luke i. 35. It was also necessary unto him, as unto his own obedience in the flesh, wherein he fulfilled all righteousness, did no sin, 1 neither was guile found in his mouth,’ 1 Pet. ii. 22. And it was so unto the discharge of the office he undertook ; for 1 such an Pligh Priest became us, who was holy, harmless, undefiled, and separate from sinners,’ Heb. vii. 25. Howbeit, the infinite wisdom of God had this farther design in it also, namely, that he might be the pattern and example of the reno¬ vation of the image of God in us, and of the glory that doth ensue thereon. He is in the eye of God as the idea of what he intends in us, in the communication of grace and glory; and he ought to be so in ours, as unto all that we aim at in a way of duty. He hath ‘predestinated us to be conformed unto the image of his Son, that he might be the first-born among many brethren,’ Rom. viii. 30. In the collation of all grace on Christ, God de¬ signed to make 1 him the first-born of many brethren ;’ that is, not only to give him the power and authority of the first-born, with the trust of the whole inheritance to be communicated unto them, but also as the example of what he would bring them unto. ‘ For both he that sanctifieth, and they that are sanctified, are all of one, for which cause he is not ashamed to call them brethren,’ Heb. ii. 11. It is Christ who sanctifieth believers ; yet is it from God, who first sanctified him, that he and they might be of one, and so become brethren, as bearing the image of the same Father. God designed and gave unto Christ ‘ grace and glory ;’ and he did it that he might be the AND FOLLOWING HIS EXAMPLE. 227 prototype of what he designed unto us, and would bestow upon us. Hence the Apostle shews that the effect of this predestina¬ tion to conformity unto the image of the Son, is the communi¬ cation of all effectual saving grace, with the glory that ensues thereon. Yer. 30. ‘ Moreover, whom lie did predestinate, them he also called; and whom he called, them he also justified ; and whom he justified, them he also glorified.’ The great design of God in his grace is, that as we have borne the image of the first Adam, in the depravation of our natures ; so we should bear the image of the second, in their renovation. As we have borne the image of the earthly, so we shall bear the image of the heavenly,’ 1 Cor. xv. 49. And as he is the pat¬ tern of all our graces, so he is of glory also. All our glory will consist in our being made like unto him, which, what it is, doth not as yet appear, 1 John iii. 2. For 1 he shall change even our vile body, that it may be fashioned like unto his glo¬ rious body,’ Phil. iii. 21. Wherefore the fulness of grace was bestowed on the human nature of Christ, and the image of God gloriously implanted thereon, that it might be the prototype and example of what the church was through him to be made pjartaker of. That which God intends for us, in the internal communication of his grace, and in the use of all the ordinan¬ ces of the church, is, that we may come unto the ‘ measure of the stature of the fulness which is in Christ,’ Eph. iv. 13. There is a fulness of all grace in Christ. Hereunto are we to be brought, according to the measure that is designed unto every one of us. £ For unto every one of us is given grace, ac¬ cording to the measure of the gift of Christ,’ ver. 7. He hath in his sovereign grace, assigned different measures unto those on whom he doth bestow it. And therefore it is called the stature, because as we grow gradually unto it, as men do unto their just stature; so there is a variety in what we attain unto, as there is in the statures of men, who are yet all perfect in their proportion. 3. This image of God in Christ is represented unto us in the gospel. Being lost from our nature, it was utterly impossible we should have any just comprehension of it. There could be no steady notion of the image of God, until it was renewed and 228 CONFORMITY UNTO CHRIST, exemplified in the human nature of Christ. And thereon, without the knowledge of him, the wisest of men have taken those things to render men most like unto God which were ad- verse unto him. Such were the most of those things which the heathens adored as heroic virtues. But being perfectly exem¬ plified in Christ, it is now plainly represented unto us in the gospel. Therein ‘ with open face we behold as in a glass the glory of the Lord, and are changed into the same image,’ 2 Cor. iii. IS. The vail being taken away from divine revela¬ tions by the doctrine of the gospel, and from our hearts by the Lord the Spirit, we behold the image of God in Christ with open face, which is the principal means of our being transform¬ ed into it. The gospel is the declaration of Christ unto us, and the glory of God in him, as unto many other ends, so in espe¬ cial, that we might in him behold and contemplate that image of God we are gradually to be renewed into. Hence we are so therein to 1 learn the truth as it is in Jesus, as to be renewed in the spirit of our minds, and to put on that new man which after God is created in righteousness and true holiness,’ Eph, iv. 20, — 24, that is, c renewed after the image of him who cre¬ ated him,’ Col. iii. 10. 4. It is therefore evident, that the life of God in us consists in conformity unto Christ ; nor is the Holy Spirit as the prin¬ cipal and efficient cause of it given unto us for any other end, but to unite us unto him, and make us like him. Wherefore the original gospel duty which animates and rectifies all others, is a design for conformity unto Christ in all the gracious prin¬ ciples and qualifications of his holy soul, wherein the image of God in him doth consist. As he is the prototype and exemplar in the eye of God for the communication of all grace unto us ; so he ought to be the great example in the eye of our faith in all our obedience unto God, in our compliance with all that he requireth of us. God himself, or the divine nature in its holy perfections, is the ultimate object and idea of our transformation in the renew¬ ing of our minds. And therefore under the Old Testament, be¬ fore the incarnation of the Son, he proposed his own holiness immediately as the pattern of the church. 1 Be ye holy, for the AND FOLLOWING HIS EXAMPLE. 229 Lord your God is holy,’ Lev. xi. 44. xix. 2. xx. 5. But the law made nothing perfect. For to complete this great injunc¬ tion, there was yet wanting an express example of the holiness required, which is not given us but in him, who is the ‘first¬ born, the image of the invisible God.’ There was a notion, even among the philosophers, that the principal endeavour of a wise man was to be like unto God. But in the improvement of it the best of them fell into foolish and proud imaginations. Howbeit, the notion itself was the principal beam of our primogenial light, the best relique of our natural perfections. And those who are not some way under the power of a design to be like unto God, are every way like unto the devil. But those persons who had nothing but the absolute essential properties of the divine nature to contemplate on in the light of reason, failed all of them both in the notion itself of conformity unto God, and especially in the practical improve¬ ment of it. Whatever men may fancy to the contrary, it is the design of the Apostle in sundry places of his writings to prove that they did so, especially Rom. i. 1 Cor. i. Wherefore it was an infinite condescension of divine wisdom and grace, glorious¬ ly to implant that image of his, which we are to endeavour con¬ formity unto, on the human nature of Christ, and then so ful¬ ly to represent and propose it unto us in the revelation of the gospel. The infinite perfections of God, considered absolutely in themselves, are accompanied with such an incomprehensible glory, as is hard to conceive how they are the object of our imitation. But the representation that is made of them in Christ, as the image of the invisible God, is so suited to the renewed faculties of our souls, so congenial unto the new crea¬ ture, or the gracious principle of spiritual life in us, that the mind can dwell on the contemplation of them, and be thereby transformed into the same image. Herein lies much of the life and power of Christian reli¬ gion, as it resides in the souls of men. This is the prevailing design of the minds of them that truly believe the gospel ; they would in all things be like unto Jesus Christ. And I shall 230 CONFORMITY UNTO CHRIST, briefly show : (i.) What is required hereunto : and, (2.) What is to be done in a way of duty for the attaining that end. 1. A spiritual light to discern the beauty, glory, and amiable¬ ness of grace in Christ, is required hereunto. We can have no real design of conformity unto him, unless we have their eyes, who ‘ saw his glory, the glory of the only begotten of the Father, full of grace and truth,’ John i. 14. Nor is it enough that we seem to discern the glory of his person, unless we see a beauty and excellency in every grace that is in him. ‘ Learn of me,’ saith he, ‘ for I am meek and lowly in heart,’ Matth. xi. 29. If we are not able to discern an excellency in meekness and lowliness of heart, (as they are things generally despised), how shall we sincerely endeavour after conformity unto Christ in them ? The like may be said of all other his gracious qualifi¬ cations. His zeal, his patience, his self-denial, his readiness for the cross, his love unto his enemies, his benignity to all mankind, his faith and fervency in prayer, his love to God, his compassion towards the souls of men, his unweariedness in do¬ ing good, his purity, his universal holiness ; unless we have a spiritual light to discern the glory and amiableness of them all as they were in him, we speak in vain of any design for con¬ formity unto him. And this we have not, unless God shine into our hearts, to give us the knowledge of his glory in the face of Jesus Christ. It is, I say, a foolish thing to talk of the imitation of Christ, whilst really, through the darkness of our minds, we discern not that there is an excellency in the things wherein we ought to be like unto him. 2. Love unto them so discovered in a beam of heavenly light, is required unto the same end. No soul can have a de¬ sign of conformity unto Christ, but his, who so likes and loves the graces that were in him, as to esteem a participation of them in their power, to be the greatest advantage, to be the most invaluable privilege that can in this world be attained. It is the favour of his good ointments for which the virgins love him. cleave unto him, and endeavour to be like him. In that whereof we now discourse, namely, of conformity unto him, he is the representative of the image of God unto us. And if we do not love and prize above all things those gracious AND FOLLOWING HIS EXAMPLE. 231 qualifications and dispositions of mind wherein it doth consist, whatever we may pretend of the imitation of Christ in any outward acts or duties of obedience, we have no design of con¬ formity unto him. He who sees and admires the glory of Christ as filled with these graces, as he was fairer than the children of men, because grace was poured into his lips, unto whom nothing is so desirable as to have the same mind, the same heart, the same spirit that was in Christ Jesus ; he is prepared to press after conformity unto him. And unto such a soul, the representation of all these excellencies in the person of Christ, is the great incentive, motive, and guide, in and unto all internal obedience unto God. That wherein we are to labour for this conformity may be reduced unto two heads : 1. An opposition unto all sin, in the root, principle, and most secret springs of it, or original cleavings unto our nature. ‘ He did no sin, neither was there any guile found in his mouth.’ He was holy, harmless, undefiled, separate from sinners. He was the Lamb of God without spot or blemish ; like unto us, yet without sin. Not the least tincture of sin did ever make an approach unto his holy nature. He was absolutely free from every drop of that fomes which hath invaded us in our depraved condition. Wherefore, to be freed from all sin, is the first general part of an endeavour for conformity unto Christ. And although we cannot perfectly attain hereunto in this life, as we have not already attained, nor are already per¬ fect, yet he who groaneth not in himself after it, who doth not loathe every thing that is of the remainder of sin in him and himself for it, who doth not labour after its absolute and universal* extirpation, hath no sincere design of conformity unto Christ, nor can so have. He who endeavours to be like him, must ‘ purify himself, even as he is pure.’ Thoughts of the purity of Christ, in his absolute freedom from the least tincture of sin, will not suffer a believer to be negligent at any time, for the endeavouring the utter ruin of that which makes him unlike unto him. And it is a blessed advantage unto faith in the work of mortification of sin, that we have such a pattern continually before us. 232 CONFORMITY UNTO CHRIST) 2. The due improvement of, and continual growth in every grace, is the other general part of this duty. In the exercise of his own all-fulness of grace, both in moral duties of obe¬ dience, and the especial duties of his office, did the glory of Christ on the earth consist. Wherefore, to abound in the exercise of every grace, to grow in the root, and thrive in the fruit of them, is to be conformed unto the image' of the Son of God. Secondly, The following the example of Christ in all duties towards God and men, in his whole conversation on the earth, is the second part of the instance now given concerning the use of the person of Christ in religion. The field is large which here lies before us, and filled with numberless blessed instan¬ ces : I cannot here enter into it; and the mistakes that have been in a pretence unto it, requires that it should be handled distinctly, and at large by itself, which, if God will, may be done in due time. One or two general instances, wherein he was most eminently our example, shall close this discourse. 1. His meekness, lowliness of mind, condescension unto all sorts of persons ; his love and kindness unto mankind, his readiness to do good unto all, with patience and forbearance, are continually set before us in his example. I place them all under one head, as proceeding all from the same spring of di¬ vine goodness, and having effects of the same nature. With respect unto them, it is required that 1 the same mind be in us that was in Christ Jesus,’ Phil. ii. 5. and that we 1 walk in love, as he also loved us,’ Eph. v. 2. In these things was he the great representative of the divine goodness unto us. In the actings of these graces on all occasions did he declare and ma¬ nifest the nature of God from whom he came. And this was one end of his exhibition in the flesh. Sin had filled the world with a representation of the devil and his nature, in mutual hatred, strife, variance, envy, wrath, pride, fierceness, and rage against one another, all which are of the old murderer. The instances of a cured, of a contrary frame, were obscure and weak in the best of the saints of old. But in our Lord Jesus, the light of the glory of God herein first shone upon the world. In the exercise of these graces which he most abounded in, be¬ cause the sins, weaknesses, and infirmities of men gave conti- AND FOLLOWING HIS EXAMPLE. 233 nual occasion thereunto, did he represent the divine nature, as love, as infinitely good, benign, merciful, and patient, as delight¬ ing in the exercise of these its holy properties. In them was the Lord Christ our example in an especial manner. And they do in vain pretend to be his disciples, to be followers of him, who endeavour not to order the whole course of their lives in conformity unto him in these things. One Christian who is meek, humble, kind, patient, and use¬ ful unto all, that condescends to the ignorance, weaknesses and 7 O' infirmities of others, that passeth by provocations, injuries, con¬ tempt, with patience, and with silence, unless where the glory and truth of God call for a just vindication ; that pitieth all sorts of men in their failings and miscarriages, who is free from jealousies and evil surmises, that loveth what is good in all men, and all men even wherein they are not good, nor do good, doth more express the virtues and excellencies of Christ, than thousands can do with the most magnificent works of piety or charity, where this frame is wanting in them. For men to pre¬ tend to follow the example of Christ, and in the mean time to be proud, wrathful, envious, bitterly zealous, calling for fire from heaven to destroy men, or fetching it themselves from hell, is to cry { hail unto him,’ and to crucify him afresh unto their power. 2. Self-denial, readiness for the cross, with patience in suf¬ ferings, are the second sort of things which he calls all his dis¬ ciples to follow his example in. It is the fundamental law of his gospel, that if any one will be his disciple, he must deny himself, take up his cross and follow him. These things in him, as they are all of them summarily represented, Phil. ii. 5 — g. by reason of the glory of his person, and the nature of his sufferings, are quite of another kind than that we are called unto. But his grace in them all is our only pattern, in what is required of us. 1 Christ hath suffered for us, leaving us an ex¬ ample, that we should follow his steps, who, when he was re¬ viled, reviled not again, when, he suffered, he threatened not,’ 1 Pet. ii. 21 — 23. Hence are we called to look unto 4 Jesus, the author and finisher of our faith, who, for the joy that was set before him, endured the cross, and despised the shame.’ For 30 234 CONFORMITY UNTO CHRIST, we are to ‘consider him, who endured such contradiction of sinners in himself, that we faint not,5 Heb. xii. 2, 3. Blessed be God for this example ; for the glory of the condescension, patience, faith, and endurance of Jesus Christ in the extremity of all sorts of sufferings. This hath been the pole-star of the church in all its storms ; the guide, the comfort, supportment, and encouragement of all those holy souls, who in their several generations, have in their various degrees undergone persecu¬ tion for righteousness sake, and yet continueth so to be unto them who are in the same condition. And I must say, as I have done on some other occasions in the handling of this subject, that a discourse on this one instance of the use of Christ in religion, from the consideration of the person who suffered and set us this example, of the principle from whence, and the end for which he did it ; of the variety of evils of all sorts he had to conflict withal, of his invincible pa¬ tience under them all, and immoveableness of love and compas¬ sion unto mankind, even his persecutors, the dolorous afflictive circumstances of his sufferings from God and men, the blessed efficacious workings of his faith and trust in God unto the ut¬ termost, with the glorious issue of the whole, and influence of all these considerations unto the consolation and supportment of the church, would take up more room and time, than what is allotted unto the whole of that whereof it is here the least part. I shall leave the whole under the shade of that blessed promise, ‘ If so be that we suffer with him, we shall also be glo¬ rified together ; for I reckon that the sufferings of this present time are not to be compared with the glory that shall be reveal¬ ed in us,’ Rom. viii. 17, 18. The last thing proposed concerning the person of Christ, was the use of it unto believers, in the whole of their relation unto God and duty towards him. And the things belonging there¬ unto may be reduced unto these general heads: 1. Their sanctification, which consisteth in these four things : (l.) The mortification of sin. (2.) The gradual renovation of our natures. (3.) Assistances in actual obedience. (4.) The same in temptations and trials. 2. Their justification with its concomitants and consequents. AND FOLLOWING HIS EXAMPLE. 235 As, (l.) Adoption. (2.) Peace. (3.) Consolation and joy in life and death. (4.) Spiritual gifts unto the edification of them¬ selves and others. (5.) A blessed resurrection. (6.) Eternal glory. There are other things which also belong hereunto. As their guidance in the course of their conversation in this world ; direction unto usefulness in all states and conditions ; patient waiting for the accomplishment of God’s promises to the church ; the communication of federal blessings unto their families ; and the exercise of loving-kindness towards mankind in general: with sundry other concernments of the life of faith of the like importance ; but they may be all reduced unto the general heads proposed. What should have been spoken with reference unto these things, belongs unto these three heads : 1. A declaration that all these things are wrought in, and communicated unto believers according to their various natures by an emanation of grace and power from the person of Jesus Christ, as the head of the church, as he who is exalted and made a Prince and a Saviour, to give repentance and the for¬ giveness of sins. 2. A declaration of the way and manner how believers do live upon Christ in the exercise of faith, whereby according to the promise and appointment of God, they derive from him the whole grace and mercy whereof in this world they are made partakers, and are established in the expectation of what they shall receive hereafter by his power. And that two things do hence ensue. (1.) The necessity of universal evangelical obe¬ dience, seeing it is only in and by the duties of it, that faith is or can be kept in a due exercise unto the ends mentioned. (2.) That believers do hereby increase continually with the in¬ crease of God, and grow up unto him who is the Head, until they become the fulness of him who filleth all in all. 3. A conviction that a real interest in, and participation of these things, cannot be obtained any other way, but by the ac¬ tual exercise of faith on the person of Jesus Christ. These things were necessary to be handled at large with re¬ ference unto the end proposed. But for sundry reasons, the 236 INQUIRY INTO THE INFINITE WISDOM OF GOD, whole of this labour is here declined. For some of the parti¬ culars mentioned, I have already insisted on in other discourses heretofore published, and that with respect unto the end here designed. And this argument cannot be handled as it doth de¬ serve unto full satisfaction, without an entire discourse concern¬ ing the life of faith, which my present design will not admit of. CHAP. XVI. AN HUMBLE INQUIRY INTO, AND PROSPECT OF THE INFI¬ NITE WISDOM OF GOD, IN THE CONSTITUTION OF THE PERSON OF CHRIST, AND THE WAY OF SALVATION THERE¬ BY. From the consideration of the things before insisted on, we may endeavour, according unto our measure, to take a view of, and humbly adore the infinite wisdom of God in the holy contrivance of this great ‘ mystery of godliness, God manifest in the flesh.’ As it is a spiritual evangelical mystery, it is an effect of divine wisdom, in the redemption and salvation of the church, unto the eternal glory of God. And as it is a great mystery, so it is the mystery of the 1 manifold wisdom of God,’ Eph. iii. 9, 10. that is, of infinite wisdom working in great variety of actings and operations, suited unto, and expressive of its own infinite fulness ; for herein were 1 all the treasures of wisdom and knowledge ’ laid up, and laid out, Col. ii. 3. An argument this is, in some parts whereof divers of the ancient writers of the church have laboured, some occasionally, and some with express design. I shall insist only on those things which Scripture light leads us directly unto. The depths of divine wisdom in this glorious work are hid from the eyes of all living. ‘ God alone understandeth the way thereof; and he knoweth the place thereof;’ as he speaks, Job xxviii. 21, 23. Yet is it so glorious in its effects, that ‘ destruction and death IN THE CONSTITUTION OF THE PERSON OF CHRIST. 237 say, we have heard the fame of it with our ears,’ ver. 12. The fame and report of this divine wisdom reach even unto hell. Those who eternally perish shall hear a fame of this wisdom in the glorious effects of it towards the blessed souls above, though some of them would not believe it here in the light of the gospel, and none of them can understand it there, in their everlasting darkness. Hence the report which they have of this wisdom, is an aggravation of their misery. These depths we may admire and adore, but we cannot comprehend : ‘ For who hath known the mind of the Lord herein, or with whom took he counsel V Concerning the original causes of his coun¬ sels in this great mystery, we can only say, 1 O the depths of the riches both of the wisdom and knowledge of God ! how unsearchable are his judgments, and his ways past finding out !’ This alone is left unto us in the way of duty, that in the ef¬ fects of them, we should contemplate on their excellency, so as to give glory to God, and live in a holy admiration of his wisdom and grace. For to give glory unto him, and ad¬ mire him, is our present duty, until he ‘shall come eternally to be glorified in his saints, and admired in all them that be¬ lieve,’ 2 Thess. i. 10. We can do no more but stand at the shore of this ocean, and adore its unsearchable depths. What is delivered from them by divine revelation, we may receive as pearls of price, to enrich and adorn our souls. ‘ For secret things belong unto the Lord our God, but those things which are revealed unto us, that we may do the words of his law,’ Dent. xxix. 29. We shall not, therefore, in our inquiry into this great mystery, intrude ourselves into the things which we have not seen, but only endeavour a right understanding of what is revealed concerning it. For the end of all divine re¬ velation is our knowledge of the things revealed, with our obedience thereon ; and unto this end, things revealed do be¬ long: unto us. Some things in general are to be premised unto our present inquiry. 1. We can have no view or due prospect of the wisdom of God in any of his works, much less in this of sending his Son in the likeness of sinful flesh, or the constitution of his person, 23S INQUIRY INTO THE INFINITE WISDOM OF GOD, and the work of redemption to be accomplished thereby, unless we consider also the interest of the other holy properties of the divine nature in them. Such are his holiness, his righteous¬ ness, his sovereign authority, his goodness, love, and grace. These are three excellencies of the divine nature principally to be considered in all the external works of God : (1.) His goodness, which is the communicative property thereof. This is the eternal fountain and spring of all divine communications. Whatever is good in and unto any crea¬ ture, is an emanation from divine goodness. 1 He is good, and he doth good.’ That which acts originally in the divine nature, unto the communication of itself in any blessed or gracious effects unto the creatures, is goodness. (2.) Wisdom, which is the directive power or excellency of the divine nature. Hereby God guides, disposeth, orders, and directs all things unto his own glory, in and by their own im¬ mediate proper ends, Prov. xvi. 4. Rev. iv. 1 1. (3.) Power, which is the effective excellency of the divine nature, effecting and accomplishing what wisdom doth design and order. Whereas wisdom therefore is that holy excellency or power of the divine Being, wherein God designs, and whereby he effects the glory of all the other properties of his nature, we cannot trace the paths of it in any work of God, unless we know the interest and concernment of those other properties in that work. For that which wisdom principally designs, is the glorification of them. And unto this end the effective property of the divine nature, which is almighty power, al¬ ways accompanies or is subservient unto the directive or in¬ finite wisdom, which is requisite unto perfection in operation. What infinite goodness will communicate ad extra , what it will open the eternal fountain of the divine Bein' and all-sufficiency to give forth ; that infinite wisdom designs, contrives, and directs to the glory of God ; and what wisdom so designs, infinite power effects. See Isa. xl. 13 — 15, 17, 28. 2. We can have no apprehensions of the interest of the other properties of the divine nature, in] this great mystery of god¬ liness, whose glory was designed in infinite wisdom, without IN THE CONSTITUTION OF THE PERSON OF CHRIST. 239 the consideration of that state and condition of our own, where¬ in they are so concerned. That which was designed unto the eternal glory of God in this great work of the incarnation of his Son, was the redemption of mankind, or the recovery and sal¬ vation of the church. What hath been disputed by some con¬ cerning it, without respect unto the Son of man, and the salva¬ tion of the church, is curiosity, and indeed presumptuous folly. The whole scripture constantly assigneth this sole end of that effect of divine godness and wisdom, yea asserts it as the only foundation of the gospel, John iii. 16. Wherefore unto a due contemplation of divine wisdom in it, it is necessary we should consider what is the nature of sin, especially of that first sin, wherein our original apostacy from God did consist ; what was the condition of mankind thereon ; what is the concern¬ ment of the holy God therein, on the account of the blessed properties of his nature ; what way was suited unto our recov¬ ery, that God might be glorified in them all. Without a pre¬ vious consideration of these things, we can have no due con¬ ceptions of the wisdom of God in this glorious work, which we inquire after. Wherefore I shall so far speak of them, that if it be the will of God, the minds of those who read and con¬ sider them, may be opened and prepared to give admittance unto some rays of that divine wisdom in this glorious work, the lustre of whose full light we are not able in this world to be¬ hold. When there was a visible pledge of the presence of God in the bush that burned and was not consumed, Moses said, he would 1 turn aside to see that great sight,’ Exod. iii. 3. And this great representation of the glory of God being made and proposed unto us, it is certainly our duty to divert from all other occa¬ sions unto the contemplation of it. But as Moses was then com¬ manded to put off his shoes, the place whereon he stood being holy ground ; so it will be the wisdom of him that writes, and of them that read, to divest themselves of all carnal affections and imaginations, that they may draw nigh unto this great ob¬ ject of faith with due reverence and fear. The first thing we are to consider in order unto the end pro¬ posed is, The nature of our sin and apostacy from God. For 240 INQ.UIRY INTO THE INFINITE WISDOM OF GOD, from thence we must learn the concernment of the divine ex¬ cellencies of God in this work. And there are three things that were eminent therein. First, A reflection on the honour of the holiness and wisdom of God, in the rejection of his image. He had newly made man in his own image. And this work he so expresseth, as to intimate a peculiar effect of divine wisdom in it, whereby it was distinguished from all other external works of creation whatever, Gen. i. 26, 27. c And God said, Let us make man in our own image, after our likeness : so God created man in his own image, in the image of God created he him.’ Nowhere is there such an emphasis of expression concerning any work of God. And sundry things are represented as peculiar therein. 1. That the word of consultation and that of execution are distinct. In all other works of creation, the word of determi¬ nation and execution was the same. When he created light, which seems to be the beauty and glory of the whole creation, he only said, ‘ Let there be light, and there was light,’ Gen. i. 3. So was it with all other things. But when he comes unto the creation of man, another process is proposed unto our faith. These several words are distinct, not in time, but in nature : 1 God said, Let us make man in our own image and likeness and thereon it is added distinctly, as the execution of that an¬ tecedent counsel, 1 So God made man in his own image.’ This puts a signal eminency on this work of God. 2. A distinct peculiar concernment of all the persons of the holy Trinity, in their consultation and operation, is in like manner proposed unto us. 1 And God said, Let us make man.’ The truth hereof I have sufficiently evinced elsewhere, and discovered the vanity of all other glosses and expositions. The properties of the divine nature, principally and originally considerable in all external operations, (as we have newly ob¬ served), are goodness, wisdom, and power. In this great work, divine goodness exerted itself eminently and effectually in the person of the Father ; the eternal fountain and spring, as of the divine nature, so of all divine operations. Divine wisdom acted itself peculiarly in the person of the Son, this being the principal notion thereof, the eternal wisdom of the Father. in The constitution op the person of christ. 241 Divine power wrought effectually in the person of the Holy Spirit, who is the immediate actor of all divine operations. 3. The proposition of the effecting this work, being by way of consultation, represents it as a signal effect of infinite wisdom. These expressions are used to lead us unto the contemplation of that wisdom. Thus God made man in his own image, that is, in such a rectitude of nature as represented his righteousness and hoik ness in such a state and condition as had a reflection on it of his power and rule. The former was the substance of it, the latter a necessary consequent thereof. This representation, I say, of God, in power and rule, was not that image of God wherein man was created, but a consequent of it. So the words and their order declare. 1 Let us make man in our image and after our likeness : and let them have dominion over the fish of the sea,5 &c. Because he was made in the image of God, this dominion and rule were granted unto him. So fond is their imagination, who would have the image of God to con- sist solely in these things. Wherefore the loss of the image of God, was not originally the loss of power and dominion, or a right thereunto : but man was deprived of that right, on the loss of that image which it was granted unto. Wherein it did consist, see Eccl. vii. 29. Eph. iv. 24. Three things God designed in this communication of his image unto our nature, which were his principal ends in the creation of all things here below. And therefore was divine wisdom more eminently exerted therein, than in all the other works of this inferior creation. 1. The first was, That he might therein make a representa¬ tion of his holiness and righteousness among his creatures. This was not done in any other of them. Characters they had on them of his goodness, wisdom and power. In these things 1 the heavens declare the glory of God, and the firmament shew- eth his handy work.’ His eternal power and Godhead are manifest in the things that are made. But none of them, not the whole fabric of heaven and earth, with all their glorious or¬ naments and endowments, were either fit or able to receive any impressions of his holiness and righteousness, of any of the 31 242 INQUIRY INTO THE INFINITE WISDOM OF GOD, moral perfections, or universal rectitude of his nature. Yet in the demonstration and representation of these things doth the glory of God principally consist. Without them he could not be known and glorified as God. Wherefore he would have an image and representation of them in the creation, here below. And this he will always have so long as he will be worshipped by any of his creatures. And therefore when it was lost in Adam, it was renewed in Christ ; as hath been declared. 2. The second was, That it might be a means of rendering actual glory unto him, from all other parts of the creation. Without this, which is as the animating life and form of the whole, the other creatures are but as a dead thing. They coil Id not any way declare the glory of God, but passively and objectively. They were as an harmonious well-tuned instrument, which gives no sound, unless there be a skilful hand to move and act it. What is light, if there be no eye to see it ? or what is music, if there be no ear to hear it ? How glorious and beautiful soever any of the works of creation appear to be, from impressions of divine power, wisdom, and goodness on them ; yet without this image of God in man, there was nothing here below to under¬ stand God in them, to glorify God by them. This alone is that, whereby in a way of admiration, obedience, and praise, we were enabled to render unto God all the glory which he design¬ ed from those works of his power. 3. The third was, That it might be a means to bring man unto that eternal enjoyment of himself, which he was fitted for, and designed unto. For this was to be done in a way of obe¬ dience : 4 Do this and live,’ was that rule of it which the nature of God and man, with their mutual relation unto one another, did require. But we were made meet for this obedience, and enabled unto it, only by virtue of this image of God implanted in our natures. It was morally a power to live unto God in obedience, that we might come to the enjoyment of him in glo¬ ry. — Evident it is, that these were the principal ends of God in the creation of all things. Wherefore this constitution of our nature, and the furnishment of it with the image of God, was the most eminent effect of infinite wisdom in all the outward works of the divine nature. IN THE CONSTITUTION OF THE PERSON OF CHRIST. 243 Secondly, In the entrance of sin, and by apostacy from God, man voluntarily rejected and defaced this blessed representation of the righteousness and holiness of God, this great effect of his goodness and wisdom, in its tendency unto his eternal glory, and our enjoyment of him. No greater dishonour could be done unto him, no endeavour could have been more pernicious in casting contempt on his counsel. For as his holiness, which was represented iti that image, was despoiled, so we did what lay in us to defeat the contrivance of his wisdom. This will be evident by reflecting on the ends of it now mentioned. For, 1. Hereon there remained nothing in all the creation here below, whereby any representation might be made of God’s holiness and righteousness, or any of the moral perfections of his nature. How could it be done, this image being lost out of the world ? The brute inanimate part of the creation, however stupenduously great in its matter, and glorious in its outward form, was no way capable of it. The nature of man under the loss of this image, fallen, depraved, polluted, and corrupted, gives rather a representation and image of Satan, than of God. Hence, instead of goodness, love, righteousness, holiness, peace, all virtues usefully communicative and effective of the good of the whole race of mankind, which would have been effects of this image of God, and representatives of his nature, the whole world from and by the nature of man, is hi led with envy, ma¬ lice, revenge, cruelty, oppression, and all engines of promoting self, whereunto man is wholly turned, as fallen off from God. He that would learn the divine nature, from the representation that is made of it, in the present actings of the nature of man, will be gradually led unto the devil instead of God. Where¬ fore, no greater indignity could be offered unto divine wisdom and holiness, than there was in this rejection of the image of God wherein we were created. 2. There was no way left whereby glory might redound un¬ to God, from the remainder of the creation here below. For the nature of man alone was designed to be the way and means of it, by virtue of the image of God implanted on it. Where¬ fore man, by sin, did not only draw off himself from that rela- 244 INQUIRY INTO THE INFINITE WISDOM OF GOD, tion unto God wherein he was made, but drew off the whole creation here below with himself, into an uselessness unto his glory. And upon the entrance of sin, before the cure of our apostacy was actually accomplished, the generality of mankind divided the creatures into two sorts : those above, or the hea¬ venly bodies, and those here below. Those of the first sort they worshipped as their gods ; and those of the other sort they abused unto their lusts. Wherefore God was every way dis¬ honoured in and by them all ; nor was there any glory given him on their account. What some attempted to do of that na¬ ture, in a wisdom of their own, ended in folly, and a renewed dishonour of God, as the Apostle declares, Rom. i. 18, 19, 21, 22. 3. Man hereby lost all power and ability of attaining that end for which he was made ; namely, the eternal enjoyment of God. Upon the matter, and as much as in us lay, the whole end of God in the creation of all things here below, was utterly defeated. But that which was the malignity and poison of this sin, was the contempt that was cast on the holiness of God, whose representation, and all its express characters, were utter¬ ly despised and rejected therein. Herein then lay the concern¬ ment of the holiness or righteousness of God in this sin of our nature, which we are inquiring after. Unless some reparation be made for the indignity cast upon it in the rejection of the image and representation of it, unless there be some way where¬ by it may be more eminently exalted in the nature of man. than it was debased and despised in the same nature ; it was just, equal, righteous with God, that which becomes the rectitude and purity of his nature, that mankind should perish eternally in that condition whereinto it was cast by sin. It was not therefore consistent with the glory of God, that mankind should be restored, that this nature of ours should be brought unto the enjoyment of him, unless his holiness be more exalted, be more conspicuously represented in the same nature, than ever it was depressed or despised thereby. The demonstration of its glory in any other nature, as in that of angels, would not serve unto this end, as we shall see afterwards. We must now a little return unto what we before laid down. IN THE CONSTITUTION OF THE PERSON OF CHRIST. 245 Wisdom being the directive power of all divine operations, and the end of all those operations being the glory of God himself, or the demonstration of the excellencies of the holy properties of his nature, it was incumbent thereon to provide for the ho¬ nour and glory of divine holiness in an exaltation answerable unto the attempt for its debasement. Without the consideration hereof, we can have no due prospect of the actings of infinite wisdom in this great work of our redemption and recovery by the incarnation of the Son of God. Thirdly, Sin brought disorder and disturbance into the whole rule and government of God. It was necessary from the infi¬ nite wisdom of God, that all things should be made in perfect order and harmony, all in a direct subordination unto his glory. There could have been no original defect in the natural or mo¬ ral order of things, but it must have proceeded from a defect in wisdom. For the disposal of all things into their proper order, belonged unto the contrivance thereof. And the harmony of all things among themselves, with all their mutual relationsand aspects, in a regular tendency unto their proper and utmost end, whereby, though every individual subsistence or being hath a peculiar end of its own, yet all their actings, and ail their ends, tend directly unto one utmost common end of them all, is the principal effect of wisdom. And thus was it at the be¬ ginning; when God himself beheld the universe, and Go it was exceeding good.’ All things being thus created and stated, it belonged unto the nature of God to be the rector and disposer of them all. It was not a mere free act of his will, whereby God chose to rule and govern the creation, according unto the law of the na¬ ture of all things, and their relation unto him ; but it was ne¬ cessary from his divine being and excellencies, that so he should do. Wherefore it concerned both the wisdom and righteousness of God, to take care that either all things should be preserved in the state wherein they were created, and no dis¬ order be suffered to enter into the kingdom and rule of God, or that in a way suited unto them, his glory should be retrieved and re-established. For God is not the God of confusion, neither the author nor approver of it, neither in his works, nor 246 INQUIRY INTO THE INFINITE WISDOM OF GOD, in his rule. But sin actually brought disorder into the kingdom and rule of God. And this it did not in any one particular in¬ stance, but that which was universal as unto all things here below. For the original harmony and order of all things con¬ sisted in their subordination unto the glory of God. But this they all lost, as was before declared. Hence he who looked on them in their first constitution, and to manifest his complacency in them, affirmed them to be exceeding good, immediately on the entrance of sin, pronounced a curse on the whole earth, and all things contained therein. To suffer this disorder to continue unrectified, was not con¬ sistent with the wisdom and righteousness of God. It would make the kingdom of God to be like that of Satan, full of dark¬ ness and confusion. Nothing is more necessary unto the good of the universe, and without which it were better it were anni¬ hilated, than the preservation of the honour of God in his go¬ vernment. And this could no otherwise be done, but by the infliction of a punishment proportionable in justice unto the demerit of sin. Some think this might be done by a free dis¬ mission of sin, or a passing it over without any punishment at all. But what evidence should we then have that good and evil were not alike, and almost equal unto God in his rule, that he doth not like sin as well as uprightness? Nor would this supposition 'leave any grounds of exercising justice among men. For if God in his rule of all things dismissed the greatest sin without any penalty inflicted, what reason have we to judge that evils among ourselves should at ail be punished? That therefore be far from God, that the righteous should be as the wicked ; shall not the judge of all the world do right? Wherefore the order of God’s rule being broken, as it con¬ sisted m the regular obedience of the creature, and disorder with confusion being brought thereby into the kingdom and go¬ vernment of God ; his righteousness, as it is the rectoral virtue and power of the divine nature, required that his glory should be restored, bv reducing the sinning creature again into order by punishment. Justice therefore must be answered and com¬ plied withal herein, according unto its eternal and unanswera- IN THE CONSTITUTION OF THE PERSON OF CHRIST. 247 ble law, in a way suited unto the glory of God, or the sinning creature must perish eternally. Herein the righteousness of God, as the rectoral virtue of the divine nature, was concerned in the sin and apostacy of men. The vindication and glory of it, to provide, that in nothing it were eclipsed or diminished, was incumbent on infinite wisdom according unto the rule before laid down. That must direct and dispose of all things anew unto the glory of the righteous¬ ness of God, or there is no recovery of mankind. And in our inquiry after the impressions of divine wisdom, on the great and glorious means of our restoration under consideration, this provision made thereby for the righteousness of Godin his rule and government of all, is greatly to be attended unto. Fourthly, Man by sin put himself into the power of the devil, God’s greatest adversary. The devil had, newly by rebellion and apostacy from his first condition, cast himself under the eternal displeasure and wrath of God. God had righteously purposed in himself, not to spare him, nor contrive any way for his deliverance unto eternity. He on the other side was become obdurate in his malice and hatred of God, designing his dishonour, and the impeachment of his glory, with the ut¬ most of his remaining abilities. In this state of things, man vo¬ luntarily leaves the rule and conduct of God, with all his de¬ pendence upon him, and puts himself into the power of the devil. For he believed Satan above God ; that is, placed his faith and confidence in him, as unto the way of attaining bless¬ edness and true happiness. And in whom we place our trust and confidence, them do we obey, whatever we profess. Herein did God’s adversary seem for a season to triumph against him, as if he had defeated the great design of his goodness, wisdom, and power. So he would have continued to do, if no way had been provided for his disappointment. This, therefore, also belonged unto the care of divine wisdom ; namely, that the glory of God in none of the holy properties of his nature did suffer any diminution hereby. All this, and in¬ conceivably more than we are able to express, being contained in the sin of our apostacy from God ; it must needs follow, that the condition of ail mankind became thereby inexpressibly evil. 248 INQUIRY INTO THE INFINITE WISDOM OF GOD, As we had done all the moral evil which our nature was capa- ble to act, so it was meet we should receive all the penal evil which our nature was capable to undergo. And it all issued in death temporal and eternal, inflicted from the wrath of God. This is the first thing to be considered in our tracing the foot¬ steps of divine wisdom in our deliverance by the incarnation of the Son of God. Without due conceptions of the nature of this sin and apostacy, of the provocation given unto God there¬ by, of the injury attempted to be done unto the glory of all his properties, of his concernment in their reparation, with the un¬ speakable misery that mankind was fallen into, we cannot have the least view of the glorious actings of divine wisdom in our deliverance by Christ. And therefore the most of those who are insensible of these things, do wholly reject the princi¬ pal instances of infinite wisdom in our redemption, as we shall yet see farther afterwards. And the great reason why the glory of God in Christ, doth so little irradiate the minds of many, that it is so much neglected and despised, is because they are not acquainted nor affected with the nature of our first sin and apostacy, neither in itself, nor in its woful effects and conse¬ quents. But on the supposition of these things, a double inquiry ari- seth with reference unto the wisdom of God, and the other holy properties of his nature immediately concerned in our sin and apostacy. 1. Whereas man by sin had defaced the image of God, and lost it, whereby there was no representation of his holiness and righteousness left in the whole creation here below ; no way of rendering any glory to him, in, for, or by any other of his works ; no means to bring man unto the enjoyment of God for which he was made ; and whereas he had brought confusion and disorder into the rule and kingdom of God, which, accord¬ ing unto the law of creation and its sanction, could not be rectified but bv the eternal ruin of the sinner ; and had more- over given up himself unto the rule and conduct of Satan ; whether, I say, hereon, it was meet with respect unto the holy properties of the divine nature, that all mankind should be left eternally in-this condition, without remedy or relief; or whe- IN THE CONSTITUTION OP THE PERSON OP CHRIST. 249 ther there were not a condecency and suitableness unto them, that at least our nature in some portion of it should be restored. 2. Upon a supposition that the granting of a recovery was suited unto the holy perfections of the divine nature, acting themselves by infinite wisdom, what rays of that wisdom may we discern in the finding out and constitution of the way and means of that recovery ? The first of these I shall speak but briefly unto in this place, because I have treated more largely concerning it in another. For there are many things which argue a condecency unto the divine perfections herein - namely, that mankind should not be left remediless in that gulf of misery whereinto he was plung¬ ed. I shall at present only insist on one of them. God had originally created two sorts of intellectual creatures capable of the eternal enjoyment of himself; namely, angels and men ; that he would so make either sort or both, was a mere effect of his sovereign wisdom and pleasure. But on a supposition that he would so make them, they must be made for his glory. These two sorts thus created, he placed in seve¬ ral habitations prepared for them, suitable unto their natures, and the present duties required of them ; the angels in heaven above, and men on earth below. Sin first invaded the nature of angels, and cast innumerable multitudes of them out of their primitive condition. Hereby they lost their capacity of, and right unto that enjoyment of God, which their nature was pre¬ pared and made meet for. Neither would God ever restore them thereunto. And in the instance of dealing with them, when he 1 spared them not, but shut them up in chains of ever¬ lasting darkness unto the judgment of the great day,’ he mani¬ fested how righteous it was to leave sinning apostate creatures in everlasting misery. If any thing of relief be provided for any of them, it is a mere effect of sovereign grace and wisdom, whereunto God was no way obliged. Howbeitthe whole angeli¬ cal nature that was created in a capacity for the eternal enjoy¬ ment of God, perished not. Nor doth it seem consistent with the wisdom and goodness of God, that the whole entire species or kind of creatures made capable of glory in the eternal en¬ joyment of him, should at once immediately be excluded from 32 250 INQUIRY INTO THE INFINITE WISDOM OF GOD, it. That such a thing should fall out as it were accidentally, without divine provision and disposal, would argue a defect in wisdom, and a possibility of a surprisal into the loss of the whole glory he designed in the creation of all things. And to have it a mere effect of divine ordination and disposal, is as lit¬ tle consistent with his goodness. Wherefore the same nature which sinned and perished in the angels that fell, abideth in the enjoyment of God, in those myriads of blessed spirits, which ‘ left not their first habitation.’ The nature of man was in like manner made capable of the eternal enjoyment of God. This was the end for which it was created, unto the glory of him by whom it was made. For it became the divine wisdom and goodness, to give unto every thing an operation and end suited unto its capacity. And these in this race of intellectual creatures, were to live unto God, and to come unto the eternal enjoyment of him. This operation and end their nature being capable of, they be¬ ing suited unto it, unto them it was designed. But sin enter¬ ed them also ; we also : sinned, and came short of the glory of God.’ The inquiry hereon is, whether it became the divine goodness and wisdom, that this whole nature, in all that were partakers of it, should fail and come short of that end for which alone it was made of God. For whereas the angels stood in their primitive condition, every one in his own individual person, the sin of some did not prejudice others, who did not sin actually themselves. But the whole race of mankind stood all in one common head and state; from whom they were to be educed and derived by natural generation. The sin and apostacy of that one person, was the sin and apostacy of us all. In him all sinned and died. Wherefore, unless there be a re¬ covery made of them, or of some from among them, that whole species of intellectual nature, the whole kind of it, in all its individuals, which was made capable of doing the will of God, so as to come unto the eternal fruition of him, must be eternally lost and excluded from it. This, we may say, be¬ came notthe wisdom and goodness of God, no more than it would have done to have suffered the whole angelical nature in all its individuals to have perished for ever. No created understand- IN THE CONSTITUTION OF THE PERSON OF CHRIST. 251 ing could have been able to discern the glory of God in such a dispensation, whereby it would have had no glory. That the whole nature, in all the individuals of it, which was framed by the power of God out of nothing, and made what it was for this very end, that it might glorify him, and come unto the enjoyment of him, should eternally perish, if any way of re¬ lief tor any portion of it were possible unto infinite wisdom, doth not give an amiable representation of the divine excellen¬ cies unto us. It was therefore left on the provision of infinite wisdom, that this great effect of recovering a portion of fallen mankind out of this miserable estate, wherein there was a suitableness, a condecency unto the divine excellencies, should be produced. Only it was to be done on and by a free act of the will of God ; for otherwise there was no obligation on him from any of his properties so to do. But it may be yet said, on the other side, that the nature of man was so defiled, so depraved, so corrupted, so alienated and separated from God, so obnoxious unto the curse by its sin and apostacy, that it was not reparable to the glory of God ; and therefore it would not argue any defect in divine power, nor any unsuitableness unto divine wisdom and goodness, if it were not actually repaired and restored. I answer two things : 1. The horrible nature of the first sin, and the heinousness of our apostacy from God therein, were such and so great, as that God thereon might righteously and suitably unto all the holy properties of his nature, leave mankind to perish eter¬ nally in that condition whereinto they had cast themselves. And if he had utterly forsaken the whole race of mankind in that condition, and left them all as remediless as the fallen an¬ gels, there could have been no reflection on his goodness, and an evident suitableness unto his justice and holiness. Where¬ fore, wherever there is any mention in the Scripture of the redemption or restoration of mankind, it is constantly proposed as an effect of mere sovereign grace and mercy, see Eph. i. 3 — 11. And those who pretend a great difficulty at present in the reconciliation of the eternal perishing of the greatest 252 INQUIRY INTO THE INFINITE WISDOM OF GOD, part of mankind, with those notions we have of the divine goodness, seem not to have sufficiently considered what was contained in our original apostacy from God ; nor the right¬ eousness of God in dealing with the angels that sinned. For when man had voluntarily broken all the relation of love and moral good between God and him, had defaced his image, the only representation of his holiness and righteousness in this lower world, and deprived him of all his glory from the works of his hands, and had put himself into the society, and under the conduct of the devil ; what dishonour could it have been unto God, what diminution would there have been of his glory, if he had left him unto his own choice, to eat for ever of the fruit of his own ways, and to be filled with his own devices unto eternity ? It is only infinite wisdom that could find out a way for the salvation of any one of the whole race of man¬ kind, so as that it might be reconciled unto the glory of his holiness, righteousness, and rule. Wherefore, as we ought al¬ ways to admire sovereign grace in the few that shall be saved ; so we have no ground to reflect on divine goodness in the mul¬ titudes that perish, especially considering that they all volun¬ tarily continue in their sin and apostacy. 2. I grant the nature of man was not reparable nor recover¬ able, by any such actings of the properties of God as he had ex¬ erted in the creation and rule of all things. Were there not other properties of the divine nature than what were discovered and revealed in the creation of all; were not some of them so declar¬ ed capable of an exercise in another way, or in higher degrees than what had as yet been instanced in, it must be acknowledg¬ ed that the reparation of mankind could not be conceived com¬ pliant with the divine excellencies, nor to be effected by them. I shall give one instance in each sort ; namely, first in proper¬ ties of another kind than any which had been manifested in the works of creation, and then the actings of some of them so mani¬ fested, in another way, or farther degree than what they were before exerted in or by. (1.) Of the first sort, are love, grace, and mercy, which I refer unto one head ; their nature being the same, as they have re¬ spect unto sinners. For although these were none of them mani- IN THE CONSTITUTION OF THE PERSON OF CHRIST. 253 tested in the works of creation, yet are they no less essential properties of the divine nature, than either power, goodness, or wisdom. With these it was that the reparation of our nature was compliant, unto them it had a condecency, and the glory of them infinite wisdom designed therein. That wisdom on which it is incumbent to provide for the manifesta¬ tion of all the other properties of God’s nature, contrived this work unto the glory of his love, mercy, and grace, as in the gospel it is every where declared. (2.) Of the second sort is divine goodness. This as the com¬ municative property of the divine nature, had exerted itself in the creation of all things. Howbeit, it had not done so per¬ fectly, it had not done so to the uttermost. But the nature of goodness being communicative, it belongs unto its perfection, to act itself unto the uttermost; this it had not yet done in the creation. Therein God made man, and acted his goodness in the communication of our being unto us, with all its endow¬ ments. But there yet remained another effect of it, which was that God should be made man, as the way unto, and the means of our recovery. These things being premised, we proceed to inquire more par¬ ticularly by what way and means the recovery of mankind might be wrought, so as that God might be glorified thereby. If fallen man be restored and reinstated in his primitive con¬ dition, or brought into a better, it must either be by himself, or by some other undertaking for him. For it must be done by some means or other. So great an alteration in the whole state of things was made by the entrance/of sin, that it was not consistent with the glory of any of the divine excellencies, that a restora¬ tion of all things should be made by a mere act of power, with¬ out the use of any means for the removal of the cause of that alteration. That man himself could not be this means ; that is, that he could not restore himself, is openly evident. Two ways there were whereby he might attempt it, and neither jointly nor severally could he do any thing in them. First, He might do it by returning unto obedience unto God on his own accord. He fell off from God on his own accord by disobedience through the suggestion of Satan. Wherefore, a 254 INQUIRY INTO THE INFINITE WISDOM OF GOD, voluntary return unto his former obedience, would seem to re¬ duce all things unto their first estate. But this way was both impossible, and upon a supposition of it, would have been in¬ sufficient unto the end designed. For, 1. This he could not do ; he had by his sin and fall lost that power whereby he was able to yield any acceptable obedience unto God. And a return unto obedience is an act of greater power than a persistency in the way and course of it, and more is required thereunto. But all man’s original power of obedi¬ ence consisted in the image of God. This he had defaced in himself, and deprived himself of. Having therefore lost that power which should have enabled him to live unto God in his primitive condition, he could not retain a greater power in the same kind to return thereunto. This indeed was that which Satan deceived and deluded him withal ; namely, that by his disobedience he should acquire new light and power, which he had not yet received ; he should be like unto God. But he was so far from any advantage by his apostacy, that one part of his mis¬ ery consisted in the loss of all power or ability to live unto God. This is the folly of that Pelagian heresy, which is now a third time attempting to impose itself on the Christian world. It sup- poseth that men have a power of their own to return unto God, after they had lost the power they had of abiding with him. It is not indeed as yet pretended by many, that the first sin was a mere transient act, that no way vitiated our nature, or impaired the power, faculty, or principle of obedience in us. A wound they say, a disease, a weakness it brought upon us, and render¬ ed us legally obnoxious unto death temporal, which we were naturally liable unto before. Wherefore, it is not said that men can return unto that perfect obedience which the law required ; but that they can comply with, and perform that which the gos¬ pel requireth in the room thereof. For they seem to suppose that the gospel is not much more but an accommodation of the rule of obedience unto our present reason and abilities, with some mo¬ tives unto it, and an example for it in the personal obedience and suffering of Christ. For whereas man forsook the law of obedience first prescribed unto him, and fell into various inca¬ pacities of observing it, God did not, as they suppose, in and by IN THE CONSTITUTION OF THE PERSON OF CHRIST. 255 the gospel, provide a righteousness whereby the law might be fulfilled, and effectual grace to raise up the nature of man unto the performance of acceptable obedience ; but only brings down the law and the rule of it into a compliance unto our weakened, diseased, depraved nature ; than which, if any thing can be spoken more dishonourably of the gospel, I know it not. How¬ ever, this pretended power of returning unto some kind of obe¬ dience, but not that which was required of us in our primitive condition, is no way sufficient unto our restoration, as is evi¬ dent unto all. 2. As man could not effect his own recovery, so he would not attempt it. For he was fallen into that condition where¬ in, in the principles of all his moral operations, he was at en¬ mity against God; and whatever did befal him, he would choose to continue in his state of apostacy. For he was wholly alienated from the life of God. He likes it not, as that which is incompliant with his dispositions, inclinations, and desires, as inconsistent with every thing wherein he placeth his in¬ terest. And hence, as he cannot do what he should through impotency, he will not do even what he can through obstina¬ cy. It may be we know not distinctly what to ascribe unto man’s impotency, and what unto his obstinacy. But between both, he neither can nor will return unto God. And his pow¬ er unto good, though not sufficient to bring him again unto God, yet it is not so small, but that he always chooseth not to make use of it unto that end. In brief, there was left in man a fear of divine power, a fear of God because of his greatness, which makes him do many things, which otherwise he would not do ; but there is not left in him any love unto di¬ vine goodness, without which he cannot choose to return unto God. 3. But let us leave these things which men will dispute about, though in express contradiction unto the Scripture, and the experience of them that are wrought upon to believe ; and let us make an impossible supposition, that man could and would return unto his primitive obedience ; yet no reparation of the glory of God, suffering in the loss of the former state of all things, would thereon ensue. What satisfaction would 256 INQUIRY INTO THE INFINITE WISDOM OF GOD, be hereby made for the injury offered unto the holiness, right eousness, and wisdom of God, whose violation in their blessed effects was the principal evil of sin? Notwithstanding such a supposition, all the disorder that was brought into the rule and government of God by sin, with the reflection of dishonour upon him, in the rejection of his image, would still continue. And such a restitution of things, wherein no provision is made for the reparation of the glory of God, is not to be admitted. The notion of it may possibly please men in their apostate condition, wherein they are wholly turned off from God, and into self ; not caring what becomes of his glory, so it may go well with themselves. But it is highly contradictory unto all equity, justice, and the whole reason of things, wherein the glory of God is the principle and centre of all. Practically things are otherwise among many. The most profligate sinners in the world, that have a conviction of an eternal condition, would be saved. Tell them it is inconsistent with the glory of the holiness, righteousness, and truth of God, to save unbelieving impenitent sinners, they are not concerned in it. Let them be saved ; that is, eternally delivered from the evil they fear, and let God look unto his own glory, they take no care about it. A soul that is spiritually ingenious, would not be saved in any way but that whereby God may be glorified. Indeed, to be saved, and not unto the glory of God, implies a contradiction. For our salvation is eternal blessedness, in a participation of the glory of God. Secondly, It followeth, therefore, that man must make satis¬ faction unto the justice of God, and thereby a reparation of his glory, that he may be saved. This, added unto a complete return unto obedience, would effect a restitution of all things ; it would do so as unto what was past, though it would make no new addition of glory unto God. But this became not the nature and efficacy of divine wisdom. It became it not mere¬ ly to retrieve what was past, without a new manifestation and exaltation of the divine excellencies ; and, therefore, in ou,r restitution by Christ, there is such a manifestation and exalta¬ tion of the divine properties, as incomparably exceeds what¬ ever could have ensued on, or been effected by the law of IX THS CONSTITUTION OF THE PERSON OF CHRIST. 257 creation, had mail continued in his original obedience. But at present it is granted, that this addition of satisfaction unto a return unto obedience, would restore all things unto their first condition. But as that return was impossible unto man, so was this satisfaction for the injury done by sin much more. For suppose a mere creature, such as man is, such as all men are, in what condition you please, and under all advantageous circumstances ; yet whatever he can do towards God, is ante¬ cedently and absolutely due from him in that instant wherein he doth it, and that in the manner wherein it is done. They must ail say, when they have done all that they can do, ‘ We are unprofitable servants, we have done what was our duty.’ Wherefore it is impossible, that by any thing a man can do well, he should make satisfaction for any thing he hath done ill. For what he so doth, is due in and for itself. And to suppose that satisfaction will be made for a former fault, by that whose omission would have been another, had the former never been committed, is madness. An old debt cannot be discharged with ready money for new commodities ; nor can past injuries be compensated by present duties, which we are anew obliged unto. Wherefore mankind being indispensably and eternally obliged unto the present performance of all du¬ ties of obedience unto God, according to the utmost of their capacity and ability, so as that the non-performance of them in their season, both as unto their matter and manner, would be their sin ; it is utterly impossible that by any thing, or all that they can do, they should make the least satisfaction unto God, for any thing they have done against him ; much less for the horrible apostacy whereof we treat. And to attempt the same end by any way which God hath not appointed, which he hath not made their duty, is a new provocation of the highest nature. See Micah vi. 6—8, It is therefore evident, on all these considerations, that all mankind, as unto any endeavours of their own, any thing that can be fancied as possible for them to design or do, must be left irreparable in a condition of eternal misery. And unless we have a full conviction hereof, we can neither admire nor entertain the mystery of the wisdom of God in our reparation, 33 258 INQUIRY INTO THE INFINITE WISDOM OF GOD, And therefore it hath been the design of Satan in all ages, to contrive presumptuous notions of men’s spiritual abilities, to di¬ vert their minds from the contemplation of the glory of divine wisdom and grace, as alone exalted in our recovery. We are proceeding on this supposition, that there was a con- decency unto the holy perfections of the divine nature, that mankind should be restored, or some portion of it recovered unto the enjoyment of himself; so angelical nature was pre¬ served unto the same end in those that did not sin. And we have shewed the general grounds whereon it is impossible that fallen man should restore or recover himself. Wherefore we must in the next place inquire, what is necessary unto such a restoration, on the account of that concernment of the divine excellencies, in the sin and apostacy of man, which we have stated before. For hereby we may obtain light, and an insight into the glory of that wisdom whereby it was contrived and effected. And the things following, among others, may be ob¬ served unto that end. 1. It was required that there should be an obedience yielded unto God, bringing more glory unto him, than dishonour did arise and accrue from the disobedience of man. This was due unto the glory of divine holiness in giving of the law. Until this was done, the excellency of the law as becoming the holi¬ ness of God, and as an effect thereof, could not be made mani¬ fest. For if it were never kept in any instance, never fulfilled by any one person in the world, how should the glory of it be declared ? how should the holiness of God be represented by it ? how should it be evident that the transgression of it was not rather from some defect in the law itself, than from any evil in them that should have yielded obedience unto it? The obe¬ dience yielded by the angels that stood and sinned not, made it manifest that the transgression of it by them that fell and sinned, was from their own wills, and not from any unsuitableness unto their nature and state in the law itself. But if the law given unto man should never be complied withal in perfect obedience by any one whatever, it might be thought that the law itself was unsuited unto our nature, and impossible to be complied withal. Nor did it become infinite wisdom to give a IN THE CONSTITUTION OP# THE PERSON OF CHRIST. 259 law, whose equity, righteousness, and holiness should never be exemplified in obedience; should never be made to appear, but in the punishment inflicted on its transgressors. Where¬ fore the original law of personal righteousness, was not given solely nor primarily, that men might suffer justly for its trans¬ gression, but that God might be glorified in its accomplishment. If this be not done, it is impossible that men should be restored unto the glory of God. If the law be not fulfilled by obedience, man must suffer evermore for his disobedience, or God must lose the manifestation of his holiness therein. Besides, God had represented his holiness in that image of it which was im¬ planted in our nature, and which was the principle enabling us unto obedience. This also was rejected by sin, and therein the holiness of God despised. If this be not restored in our na¬ ture, and that with advantages above what it had in its first communication, we cannot be recovered unto the glory of God. 2. It was necessary, that the disorder brought into the rule and government of God by sin and rebellion should be rectified. This could no otherwise be done but by the infliction of that punishment, which, in the unalterable rule and standard of di¬ vine justice, was due thereunto. The dismission of sin on any other terms, would leave the rule of God under unspeakable dishonour and confusion. For where is the righteousness of government, if the highest sin and provocation that our nature was capable of, and which brought confusion on the whole creation below, should for ever go unpunished ? The first ex¬ press intimation that God gave of his righteousness in the go¬ vernment of mankind, was, his threatening a punishment equal unto the demerit of disobedience, if man should fall into it. 1 In the day thou eatest thereof thou shalt die.’ If he re¬ voke and disannul this sentence, how shall the glory of his righteousness in the rule of all be made known ? But how this punishment should be undergone, which consisted in man’s eternal ruin, and yet man be eternally saved, was a work for divine wisdom to contrive. This, therefore, was necessary unto the honour of God’s righteousness, as he is the supreme Governor and Judge of all the earth. 3. It was necessary that Satan should be justly despoiled of 2C0 INQUIRY INTO THE INFINITE WISDOM OF GOD, his advantage and power over mankind unto the glory of God. For he was not to be left to triumph in his success. And inas¬ much as man was on his part rightfully given up unto him, his deliverance was not to be wrought by an act of absolute domi¬ nion and power, but in a way of justice and lawful judgment ; which things shall be afterwards spoken unto. Without these things the recovery of mankind into the fa¬ vour and enjoyment of God was utterly impossible, on the ac¬ count of the concernment of the glory of his divine perfections in our sin and apostacy. How all this might be effected ; how the glory of the holi¬ ness and righteousness of God in his law and rule, and in the primitive constitution of our nature, might be repaired; how his goodness, love, grace, and mercy might be manifested and exalted in this work of the reparation of mankind, was left unto the. care and contrivance of in Unite wisdom. From the eternal springs thereof, must this work arise, or cease for ever. To trace some of the footsteps of divine wisdom herein, in and from the revelation of it by its effects, is that which lieth before us. And sundry things appear to have been necessary hereunto. As, (1.) That all the things required unto our restoration, the whole work wherein they consist must be wrought in our own nature, in the nature that had sinned, and which was to be restored and brought unto glory. On the supposition, I say, of the salvation of our nature, no satisfaction can be made unto the glory of God for the sin of that nature, but in the nature it¬ self that sinned, and is to be saved. For whereas God gave the law unto man, as an effect of his wisdom and holiness, which he transgressed in his disobedience, wherein could the glory of them or either of them be exalted if the same law were complied withal and fulfilled in and by a nature of another kind, suppose that of the angels? For notwithstanding any such obedience, yet the law might be unsuited unto the nature of man whereunto it was originally prescribed. Wherefore there would be a vail drawn over the glory of God, in giving the law unto man, if it were not fulfilled by obedience in the same nature. Nor can there be anv such relation between the m IN THE CONSTITUTION OF THE PERSON OF CHRIST. 261 obedience and sufferings of one nature, in the stead and for the disobedience of another, as that glory might ensue unto the wisdom, holiness, and justice of God, in the deliverance of that other nature thereon. The Scripture abounds in the declara¬ tion of the necessity hereof, with its condecency unto divine wisdom. Speaking of the way of our relief and recovery ; 1 ve¬ rily, saith the Apostle, he took not on him the nature of angels,’ Heb. ii 16. Had it been the recovery of angels which he de¬ signed, he would have taken their nature on him. But this would have been no relief at all unto us, no more than the as¬ suming of our nature is of advantage unto the fallen angels ; the obedience and sufferings of Christ therein extended not at all unto them, nor was it just or equal that they should be re¬ lieved thereby. What then was required unto our deliverance ? Why, saith he, 4 Forasmuch as the children were partakers of flesh and blood, he also himself likewise took part of the same,’ verse 14. It was human nature (here expressed by flesh and blood) that was to be delivered, and therefore it was human na¬ ture wherein this deliverance was to be wrought. This the same Apostle disputes at large, Rom. v. 12 — 19. The sum is, that as ‘ by one man’s disobedience many were made sinners, so by the obedience of one (of one man, Jesus Christ, ver. 15.) are many made righteous.’ The same nature that sinned must work out the reparation and recovery from sin. So he affirms again, 1 Cor. xv. 21. ‘For since by man came death, by man came also the resurrection from the dead.’ No otherwise could our ruin be retrieved, nor our deliverance from sin, with all the consequents of it, be effected, which came by man, which were committed and deserved in and by our nature, but by man, by one of the same nature with us. This, therefore, in the first place, became the wisdom of God, that the work of deliverance should be wrought in our own nature, in the nature that had sinned. 2. That part of human nature, wherein or whereby this work was to be effected, as unto the essence or substance of it, was to be derived from the common root or stock of the same nature, in our first parents. It would not suffice hereunto, that God should create a man out of the dust of the earth, or out of no- 2 62 INQ.UIRY INTO THE INFINITE WISDOM OF GOD, tiling, of the same nature in general with ourselves. For there would be no cognation or alliance between him and us, so as that we should be any way concerned in what he did or suffer¬ ed. For this alliance depends solely hereon, ‘ That God hath of one blood made all nations of men,’ Acts xvii. 26. Hence it is that the genealogy of Christ is given us in the gospel, not only from Abraham, to declare the faithfulness of God in the promise that he should be of his seed, but from Adam also, to manifest his relation unto the common stock of our nature, and unto all mankind therein. The first discovery of the wisdom of God herein, was in that primitive revelation, that the deliver¬ er should be of ‘ the Seed of the woman,’ Gen. iii. 15. No other but he who was so, could break the serpent’s head, or de¬ stroy the work of the devil, so as that we might be delivered and restored. He was not only to be partaker of our nature, but he was so to be, by being 1 the Seed of the woman,’ Gal. iv. 4. He was not to be created out of nothing, nor to be made of the dust of the earth, but so made of a woman, as that thereby he might receive our nature from the common root and spring of it. Thus he ‘ who sanctifieth, and they who are sanctified, are all of one.* Heb. ii. 11. that is, of the same mass, of one nature and blood ; whence he is not ashamed to call them brethren. This also was to be brought forth from the treasures of infinite wis¬ dom. 3. This nature of ours, wherein the work of our recovery and salvation is to be wrought and performed, was not to be so derived from the original stock of our kind or race, as to bring along with it the same taint of sin, and the same liableness unto guilt upon its own account, as accompany every other indivi¬ dual person in the world. For, as the Apostle speaks, such an high-priest became us, (and as an high-priest was he to accom¬ plish this work), as was holy, harmless, undefiled, separate from sinners. For if this nature in him were so defiled as it is in us : if it were under a depravation of the image of God, as it is in our persons before our renovation, it could do nothing that should be acceptable unto him. And if it were subject unto guilt on its own account, it could make no satisfaction for the sill of others. Here therefore again occurs nodus vindice IN THE CONSTITUTION OF THE PERSON OF CHRIST. 263 dignus , a difficulty which nothing but divine wisdom could expedite. To take a little farther view hereof, we must consider on what grounds these things (spiritual defilement and guilt) do adhere unto our nature, as they are in all our individual per¬ sons. And the first of these is, that our entire nature, as unto our participation of it, was in Adam as our head and represen¬ tative. Hence his sin became the sin of us all, is justly imput¬ ed unto us, and charged on us. £In him we all sinned all did so who were in him as their common representative when he sinned. Hereby we became the natural children of wrath, or liable unto the wrath of God for the common sin of our na¬ ture, in the natural and legal head or spring of it. And the other is, that we derive our nature from Adam by the way of natural generation. By that means alone is the nature of our first parents, as defiled, communicated unto us. For by this means do we become to appertain unto the stock, as it was de¬ generate and corrupt. Wherefore that part of our nature, wherein and whereby this great work was to be wrought, must, as unto its essence arttj substance, be derived from our first pa¬ rents, yet so as never to have been in Adam as a common repre¬ sentative ; nor be derived from him by natural generation. The bringing forth of our nature in such an instance, wherein it should relate no less really and truly unto the first Adam than we do ourselves, whereby there is the strictest alliance of nature between him so partaker of it, and us, yet so, as not in the least to participate of the guilt of the first sin, nor of the defilement of our nature thereby, must be an effect of infinite wisdom, be¬ yond the conceptions of any created understanding. And this, as we know, was done in the person of Christ. For his human nature was never in Adam as his representative, nor was he comprised in the covenant wherein he stood. For he derived it legally, only from and after the first promise, when Adam ceased to be a common person. Nor did it proceed from him by natural generation, the only means of the derivation of its depravation and pollution. For it was an holy thing, created in the womb of the virgin by the power of the Most High. 1 O the depths of the wisdom and knowledge of God !’ 264 INQUIRY INTO THE INFINITE WISDOM OF GOD, It was necessary, therefore, on all these considerations, it was so onto the glory of the- holy properties of the divine nature, and the reparation of the honour of his holiness and righteous¬ ness, that he by whom the work of our recovery was to be wrought, should be a man, partaker of the nature that sinned, yet free from all sin, and all the consequents of it. And this did divine wisdom contrive and accomplish in the human na¬ ture of Jesus Christ. But yet, in the second place, on all the considerations before mentioned, it is no less evident that this work could not be wrought or effected by him who was no more than a mere man, who had no nature but ours, who was an human person, and no more. There was no one act which he was to perform in order unto our deliverance, but did require a divine power to render it efficacious. But herein lies that great mystery of god¬ liness, whereunto a continual opposition hath been made by the gates of hell, as we manifested in the entrance of this discourse. But whereas it belongs unto the foundation of our faith, we must inquire into it, and confirm the truth of it with such de¬ monstrations, as divine revelation doth accommodate us withal. And two things are to be spoken unto. First, We are to give in rational evidences, that the recovery of mankind was not to be effected by any one who was a mere man and no more, though it were absolutely necessary, that a man he should be; he must be God also. Secondly, We must inquire into the suitableness or condecency unto divine wisdom, in the redemption and salvation of the church by Jesus Christ, who was God and man in one person ; and thereon give a de¬ scription of the person of Christ and its constitution, which suit- eth all the ends of infinite wisdom in this glorious work. The first of these falls under sundry plain demonstrations. 1. That human nature might be restored, or any portion of mankind be eternally saved unto the glory of God, it was ne¬ cessary, as we proved before, that an obedience should be yield¬ ed unto God and his law, which should give and bring more glory and honour unto his holiness, than there was dishonour reflected on it by the disobedience of us all. Those who are otherwise minded, care not what becomes of the glory of God, IN THE CONSTITUTION OF THE PERSON OF CHRIST. 265 so that wicked sinful man may be saved one Way or other. But these thoughts spring out of our apostacy, and belong not unto that estate wherein we loved God above all, and preferred his glory above all, as it was with us at the first in the original constitution of our nature. But such an obedience could never be yielded unto God by any mere creature whatever ; not by any one who was only a man, however dignified and exalted in state and condition above all others. For to suppose that God should be pleased and glorified with the obedience of any one man, more than he was displeased and dishonoured by the disobedience of Adam and all his posterity, is to fancy things that have no ground in reason or justice, or any way suitable unto divine wisdom and holiness. He who undertaketh this work, must have somewhat that is divine and infinite, to put an infinite value on his obedience ; that is, he must be God. 2. The obedience of such an one, of a mere man, could have no influence at all on the recovery of mankind, nor the salva¬ tion of the church. For whatever it were, it Would be all due from him for himself, and so could only profit or benefit him¬ self. For what is due from any on his own account, cannot redound or be reckoned unto the advantage of another. But there is no mere creature, nor can there be any such, but he is obliged for himself unto all the obedience unto God, that he is capable of the performance of in this world, as we have before declared. Yea, universal obedience in all possible instances is so absolutely necessary unto him, as a creature made in depen¬ dence on God, and for the enjoyment of him, that the volunta¬ ry omission of it in any one instance, would be a criminal dis¬ obedience, ruinous unto his own soul. Wherefore no such obedience could be accepted as any kind of compensation for the disobedience of others, or in their stead. He then that per¬ forms this obedience, must be one who was not originally obliged thereunto on his own account or for himself. And this must be a divine person, and none other ; for every mere crea¬ ture is so obliged. And there is nothing more fundamental in gospel-principles, than that the Lord Christ, in his divine per¬ son, was above the law, and for himself owed no obedience thereunto. But by his own condescension, as he was made of 34 266 INQUIRY INTO THE INFINITE WISDOM OF GOD, a woman for us, so he was made under the law for us. And therefore those by whom the divine person of Christ is denied, do all of them contend, that he yielded obedience unto God for himself, and not for us. But herein they bid defiance unto the principal effect of divine wisdom, wherein God will be eternal¬ ly glorified. 3. The people to be freed, redeemed, and brought unto glory, were great and innumerable ; 1 a great multitude which no man can number,’ Rev. vii. 9. The sins which they were to be de¬ livered, ransomed, and justified from, for which a propitiation was to be made, were next unto absolutely infinite. They wholly surpass the comprehension of any created understanding, or the compass of imagination. And in every one of them there was something reductively infinite, as committed against an infinite majesty. The miseries which hereon all these persons were obnoxious unto, were infinite, because eternal ; or all that evil which our nature is capable to suffer, was by them all eternally to be undergone. By all these persons, in all these sins, there was an inroad made on the rule and government of God, an affront given unto his justice in the violation of his law. Nor can any of them be delivered from the consequents hereof in eternal misery, with¬ out a compensation and satisfaction made unto the justice of God. To assert the contrary, is to suppose, that, upon the matter, it is all one to him whether he be obeyed or disobeyed, whether he be honoured or dishonoured, in and by his crea¬ tures. And this is all one as to deny his very being ; seeing it opposeth the glory of his essential properties. Now, to sup¬ pose that a mere man, by his temporary suffering of external pains, should make satisfaction unto the justice of God for all ' the sins of all these persons, so as it should be right and just with him, not only to save and deliver them from all the evils they were liable unto, but also to bring them unto life and glory, is to constitute a mediation between God and man that should consist in appearance and ostentation, and not be an ef¬ fect of divine wisdom, righteousness, and holiness, nor have its foundation in the nature and equity of things themselves. For the things supposed will not be reduced unto any rules of jus- IN THE CONSTITUTION OP THE PERSON OF CHRIST. 267 tice or proportion, that one of them should be conceived in any sense lassmswer unto the other. That is, there is nothing which answers any rule, notions, or conceptions of justice ; nothing that might be exemplary unto men in the punishment of crimes, that the sins of an infinite number of men, deserving everyone of them eternal death, should be expiated by the temporary suf¬ ferings of one mere man, so as to demonstrate the righteousness of God in the punishment of sin. But God doth not do these things for shew or appearance, but according unto the real exigence of the holy properties of his nature. And on that supposition, there must be a proportion between the things themselves ; namely, the sufferings of one, and the deliverance of all. Nor could the faith of man ever find a stable foundation to fix upon on the supposition before mentioned. No faith is able to conflict with this objection, that the sufferings of one mere man should be accepted with God as a just compensation for the sins of the whole church. Men who, in things of this nature, sat¬ isfy themselves with notions and fancies, may digest such sup¬ positions. But those who make use of faith, for their own de¬ livery from under a conviction of sin, the nature and demerit of it, with a sense of the wrath of God, and the curse of the law against it, can find no relief in such notions or apprehensions. But it became the wisdom of God, in the dispensation of him¬ self herein unto the church, so to order things, as that faith might have an immoveable rock to build upon. This alone it hath in the person of Christ, God and man, his obedience and sufferings. Wherefore, those by whom the divine nature of the Lord Christ is denied, do all of them absolutely deny also, that he made any satisfaction unto divine justice for sin. They will rather swallow all the absurdities which the absolute dis¬ mission of sin without satisfaction or punishment doth bring along with it, than grant that a mere man could make any such satisfaction by his temporary sufferings for the sins of the world. And, on the other hand, whoever doth truly and sincerely believe the divine person of Christ; namely, that he was God and man in one person, and, as such a person, act¬ ed in the whole work of mediation, he cannot shut his eyes 268 INQUIRY INTO THE INFINITE WISDOM OF GOD, against the glorious light of this truth, that what hei^id and suffered in that work, must have an intrinsic worth and excellen¬ cy in it, out-balancing all the evil in the sins of mankind ; that more honour and glory accrued unto the holiness and law of God by his obedience, than dishonour was cast on them by the disobedience of Adam and all his posterity. 4. The way whereby the church was to be recovered and saved, was by such works and actings, as one should take on himself to perform in the way of an office committed unto him for that end. For whereas man could not recover, ransom, nor gave himself, as we have proved, the whole must be wrought for him by another. The undertaking hereof by another, must depend on the infinite wisdom, counsel, and pleasure of God, with the will and consent of him who was to undertake it. So also did the constitution of the way and means in particular, whereby this deliverance was to be wrought. Hereon it became his office to do the things which were required unto that end. But we have before proved, apart by itself, that no office unto this purpose could be discharged towards God, or the whole church, by any one who was a man only. I shall not, therefore, here far¬ ther insist upon it, although there be good argument in it, un¬ to our present purpose. 5. If man be recovered, he must be restored into the same state, condition, and dignity wherein he was placed before the fall. To restore him with any diminution of honour and blessedness, was not suited unto divine wisdom and bounty. Yea, seeing it was the infinite grace, goodness, and mercy of God to restore him, it seems agreeable unto the glory of divine excellencies in their operations that he should be brought into a better and more honourable condition than that which he had lost. But before the fall, man was not subject nor obedient unto any but unto God alone. Somewhat less he was in dignity than tfee angels, howbeit he owed them no obedience ; they were his fellow-servants : and as for all other things here below, they were made subject unto him, and put under his feet, he himselfbeing in subjection unto God alone. But if he were redeemed and restored by one who was a mere creature, he could not be re¬ stored unto this~state and dignity. For on all grounds of right IN THE CONSTITUTION OF THE PERSON OF CHRIST. 269 and equity, he must owe all service and obedience unto him by whom he was redeemed, restored and recovered, as the author of the state wherein he is. For when we are 4 bought with a price, we are not our own,’ as the Apostle affirms, 1 Cor. vi. 19, 20. We are therefore his who hath bought us, and him are we bound to serve in our souls and bodies which are his. Accord¬ ingly, in the purchase of us, the Lord Christ became our abso¬ lute Lord, unto whom we owe all religious subjection of soul and conscience, Rom. xiv. 7 — 9. It would follow, therefore, that if we were redeemed and recovered by the interposition of a mere creature, if such an one were our Redeemer, Saviour, and Deliverer, into the service of a mere creature, that is, religious service and obedience, we should be recovered. And so they believe who affirm the Lord Christ to be a man, and no more. Rut on this supposition, we are so far from an advancement in state and dignity by our restoration, that we do not recover what we were first enstated in. For it belonged thereunto, that we should owe religious service and obedience unto him alone who was God by nature over all blessed for ever. And they bring all confusion into Christian religion, who make a mere creature the object of our faith, love, adoration, invocation, and all sacred worship. But in our present restoration we are made subject anew as unto religious service only unto God alone. Therefore the holy angels, the head of the creation, do openly disclaim any such service and veneration from us, because they are only the fellow-servants of them that have the testimony of Jesus, Rev. xix. 10. Nor hath God put the world to come, the gospel state of the church, into subjection unto angels, or any other creature, but only unto the Son, who is Lord over his own house, even he that made all things, who is God, Heb. iii. 4 — 6* Wherefore we are restored into our primitive condition to be in spiritual subjection unto God alone. He therefore by whom we are restored, unto whom we owe all obedience and religious service, is, and ought to be, God also. And as they utterly over¬ throw the gospel, who affirm that all the obedience of it is due unto him who is a man and no more, as do all by whom the divine nature of Christ is denied ; so they debase themselves beneath the dignity of the state of redemption, and cast dishon- 270 INQUIRY INTO THE INFINITE WISDOM OF GOD, &C. our on the mediation of Christ, who subject themselves in any religious service to saints or angels, or any other creatures whatever. On these suppositions, which are full of light and evidence, infinite wisdom did interpose itself, to glorify all the other con¬ cerned excellencies of the glory of God, in such a way as might solve all difficulties, and satisfy all the ends of God’s glory, in the recovery and redemption of mankind. The case before it was as followeth : Man by sin had cast the most in¬ conceivable dishonour on the righteousness, holiness, goodness, and rule of God, and himself into the guilt of eternal ruin. In this state it became the wisdom and goodness of God, nei¬ ther to suffer the whole race of mankind to come short eternal¬ ly of that enjoyment of himself for which it was created, nor yet to deliver any one of them, without a retrieval of the eter¬ nal honour of his righteousness, holiness, and rule, from the diminution and waste that was made of it by sin. As this could no way be done, but by a full satisfaction unto justice, and an obedience unto the law, bringing and yielding more honour unto the holiness and righteousness of God, than they could any way lose by the sin and disobedience of man ; so this satisfaction must be made, and this obedience be yielded in and by the same nature that sinned or disobeyed, whereby alone the residue of mankind may be interested in the benefits and effects of that obedience and satisfaction. Yet was it neces¬ sary hereunto, that the nature wherein all this was to be per¬ formed. though derived from the same common stock with that whereof in all our persons we are partakers, should be absolutely free from the contagion and guilt, which with it, and by it are communicated unto our persons, from that com¬ mon stock. Unless it were so, there could be no undertaking in it for others, it would not be able to answer for itself. But yet, on all these suppositions, no undertaking, no performance of duty inhuman nature could possibly yield that obedience unto God, or make that satisfaction for sin, whereon the deli¬ verance of others might ensue unto the glory of the holiness, righteousness, and rule of God. In this state of things, did infinite wisdom interpose itself, in EVIDENCES OF DIVINE WISDOM, &C. 271 that glorious ineffable contrivance of the person of Christ, or of the divine nature in the eternal Son of God, and of ours in the same individual person. Otherwise this work could not be accomplished ; at least, all other ways are hidden from the eyes of all living, no created understanding being able to ap¬ prehend any other way, whereby it might so have been unto the eternal glory of God. This therefore is such an effect of divine wisdom, as will be the object of holy adoration and ad¬ miration unto eternity ; as unto this life, how little a portion is it we know of its excellency ? CHAP. XYII. OTHER EVIDENCES OF DIVINE WISDOM, IN THE CONTRI¬ VANCE OF THE WORK OF REDEMPTION IN AND BY THE PERSON OF CHRIST, IN EFFECTS EVIDENCING A CONDE- CENCY THEREUNTO. That which remains of our present inquiry, is concerning those evidences of divine condecency or suitableness unto in¬ finite wisdom and goodness, which we may gather from the nature of this work, and its effects, as expressed in divine reve¬ lation. Some few instances hereof I shall choose out from amongst many that might be insisted on. 1. Man was made to serve God in all things. In his person, in his soul and body, in ail his faculties, powers, and senses, in all that was given unto him or intrusted with him j he was not his own, but every way a servant, in all that he was, in all that he had, in all that he did or was to do. This he was made for ; this state and condition was necessary unto him as a creature. It could be no otherwise with any that was so ; it was so with the angels who were greater in dignity and pow¬ er than man. The very name of creature includes the condi¬ tion of universal subjection, and service unto the Creator. 272 EVIDENCES OF DIVINE WISDOM, This condition in and by his sin, Adam designed to desert, and to free himself from. He would exalt himself out of the state of service and obedience, absolute and universal, into a condi¬ tion of self-sufficiency, of domination and rule. He would be as God, like unto God ; that is, subject no more to him, be in no more dependence on him, but advance his own will above the will of God. And there is somewhat of this in every sin ; the sinner would advance his own will in opposi¬ tion unto, and above the will of God. But what was the event hereof? Man by endeavouring to free himself from absolute subjection and universal service, to invade absolute dominion, fell into absolute and eternal ruin. For our recovery out of this state and condition, considering how we’cast ourselves into it, the way insisted on was found out by divine wisdom; namely, the incarnation of the Son of God. For he was Lord of all, had absolute dominion over all, owed no service, no obedience for himself, being in the form of God, and equal unto him. From this state of absolute do¬ minion, he descended into a condition of absolute service. As Adam sinned and fell by leaving that state of absolute ser¬ vice which was due unto him, proper unto his nature, insepar¬ able from it, to attempt a state of absolute dominion, which was not his own, not due unto him, not consistent with his nature ; so the Son of God being made the second Adam, re¬ lieved us, by descending from a state of absolute dominion, which was his own, due to his nature, to take on him a state of absolute service, which was not his own, nor due unto him. And this being inconsistent with his own divine nature, he performed it, by taking our nature on him, making it his own. He descended as much beneath himself in his self-humiliation, as Adam designed to ascend above himself in his pride and self exaltation. The consideration of the divine grace and wisdom herein, the Apostle proposeth unto us, Phil. ii. 6 — 8. 1 Who being in the form of God, thought it not robbery to be equal with God.- But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man ; and being found in fashion as a man, he humbled himself, and be- IN THE CONTRIVANCE OF THE WORE OF REDEMPTION. 273 came obedient unto death, even the death of the cross.5 Adam being in the form, that is, the state and condition of a servant, did, by robbery, attempt to take upon him the form of God, or to make himself equal unto him. The Lord Christ being in the form of God, that is, his essential form of the same na¬ ture with him, accounted it no robbery to be in the state and condition of God, to be equal to him. But being made in the fashion of a man, taking on him our nature, he also sub¬ mitted unto the form, or the state and condition, of a servant therein. He had dominion over all ; owed service and obe¬ dience unto none, bein°f in the form of God, and equal unto him, the condition which Adam aspired unto. But he conde¬ scended unto a state of absolute subjection and service for our recovery. This did no more belong unto him, on his own ac¬ count, than it belonged unto Adam to be like unto God, or equal to him. Wherefore it is said, that he humbled himself unto it, as Adam would have exalted himself unto a state of dignity which was not his due. This submission of the Son of God unto an estate of absolute and universal service, is declared by the Apostle, Heb. x. 5. For those words of the Psalmist, ‘Mine ears hast thou digged or bored,5 Psal. xl. 6. he renders, 1 a body hast thou prepared me.5 There is an allusion in the words of the prophecy unto him under the law, who gave up himself in absolute and per¬ petual service ; in sign whereof, his ears were bored with an awl. So the body of Christ was prepared for him, that therein he might be in a state of absolute service unto God. So he be¬ came to have nothing of his own, the original state that Adam would have forsaken, no not his life ; he was obedient unto the death. This way did divine wisdom find out and contrive, whereby more glory did arise unto the holiness and righteous¬ ness of God from his condescension unto universal service and obedience, who was over all God blessed for ever, than dis¬ honour was cast upon them by the self-exaltation of him, who being in all things a servant, designed to be like unto God. 2. Adam was poor in himself, as a creature must be. What riches he had in his hand, or power, they were none of his own, they were only entrusted with him for especial service. In 35 274 EVIDENCES OF DIVINE WISDOM, this state of poverty he commits the robbery of attempting to be like unto God. Being poor, he would make himself rich, by the rapine of an equality with God. This brought on him, and us all, as it was meet it should, the loss of all that we were en¬ trusted with. Hereby we lost the image of God, lost our right unto the creatures here below, lost ourselves and our souls. This was the issue of his attempt to be rich, when he was poor. In this state, infinite wisdom hath provided for our reiiefunto the glory of God. ‘ For the Lord Jesus Christ being rich in himself, for our sakes he became poor, that we through his poverty might be rich,5 2 Cor. viii. 9. He was rich in that riches which Adam designed by robbery ; for he was in the form of God, and accounted it no robbery to be equal with God. But he made himself poor for our sakes, with poverty which Adam would have relinquished ; yea, to that degree, that he had ‘ not where to lay his head ;5 he had nothing. Hereby he made a compensation for what he never made spoil of, or paid what he never took. In this condescension of his, out of grace and love to mankind, was God more glorified, than he was dishonoured in the sinful exaltation ot Adam, out of pride and self-love. 3. The sin of man consisted formally in disobedience ; and it was the disobedience of him who was every way, and in all things obliged unto obedience. For man by all that he was, by all that he had received, by all that he expected, or was farther capable of, by the constitution of his own nature, by the nature and authority of God with his relation thereunto, was indis¬ pensably obliged unto universal obedience. His sin therefore was the disobedience of him who was absolutely obliged unto obedience by the very constitution of his being and necessary relation unto God. This was that which rendered it so exceed¬ ing sinful, and the consequents of it eternally miserable. And from this obligation, his sin, in any one instance, was a total renunciation of all obedience unto God. The recompense, with respect unto the glory of God, for disobedience, must be by obedience, as hath been before de¬ clared. And if there be not a full obedience yielded unto the IN THE CONTRIVANCE OP THE WORK OF REDEMPTION. 275 law of God in that nature that sinned, man cannot be saved without an eternal violation of the glory of God therein. But the disobedience of him who was every way obliged unto obe¬ dience, could not be compensated but by his obedience, who was no way obliged thereunto. And this could be only the obedience of him that is God, (for all creatures are obliged to obedience for themselves), and it could be performed only by him who was man. Wherefore, for the accomplishment of this obedience, he, who in his own person, as God, was above the law, was in his human nature, in his own person, as man, made under the law. Had he not been made under the law, what he did could not have been obedience ; and had he not been in himself above the law, his obedience could not have been beneficial unto us. The sin of Adam (and the same is in the nature of every sin) consisted in this, that he who was natural¬ ly every way under the law, and subject unto it, would be every way above the law, and noway obliged by it. Wherefore it was taken away unto the glory of God, by his obedience, who being in himself above the law, no way subject unto it, yet submitted, humbled himself, to be made under the law, to be every way obliged by it ; see Gal. iii. 13. chap. iv. 4. This is the subject of the discourse of the Apostle, Rom. v. from ver. 12. to the end of the chapter. Unto the glory of God in all these ends, the person of Christ, as an effect of infinite wisdom, was meet and able to be a Me¬ diator and undertaker between God and man. In the union of both our natures in the same person, he was so meet by his re¬ lation unto both ; unto God by filiation or sonship, unto us by brotherhood or nearness of kindred, Heb. ii. 14. And he was able from the dignity of his person. For the temporary suf¬ ferings of him who was eternal, was a full compensation for the eternal sufferings of them who were temporary. 4. God made man the lord of all things here below. He was as it were the heir of God, as unto the inheritance of this world in present, and as unto a blessed state in eternal glory. But he lost all right and title hereunto by sin. He made forfeiture of the whole, by the law of the tenure whereby he held it, and God took the forfeiture ; wherefore he designs a new heir of all. 276 EVIDENCES OF DIVINE WISDOM, and vests the whole inheritance of heaven and earth in him, even in his Son. He ‘ appointed him the heir of all things,’ Heb. i. 3. This translation of God’s inheritance the Apostle declares, Heb. ii. 6 — 9. For the words which he cites from Psal. viii. 4 — 6. ‘ What is man that thou art mindful of him, and the Son of man that thou visitest him ? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour ; thou madest him to have dominion over the works of thy hands ; thou hast put all things under his feet,’ do declare the original condition of mankind in general. But man forfeited the dominion and inheritance that he was en¬ trusted withal ; and God settleth it anew, solely in the man Christ Jesus. So the Apostle adds, ‘ We see not all things put under him, but we see it all accomplished in Jesus,’ ver. 9. But as all other inheritances do descend with theirs, so did this unto him with its burden. There was a great debt upon it, the debt of sin. This he was to undergo, to make payment of, or satisfaction for. or he could not rightly enter upon the inheri¬ tance. This could no otherwise be done but by his suffering in our nature, as hath been declared. He who was the heir of all, was in himself to purge our sins. Herein did the infinite wisdom of God manifest itself, in that he conveyed the inheri¬ tance of all things unto him, who was meet and able so to enter upon it, so to enjoy and possess it, as that no detriment or da¬ mage might arise unto the riches, the revenue, the glory of God, from the waste made by the former possessor. 5. Mankind was to be recovered unto faith and trust in God, as also unto the love of him above all. All these things had utterly forsaken our nature ; and the reduction of them into it, is a work of the greatest difficulty. We had so provoked God, he had given such evidences of his wrath and displeasure against us, and our minds thereon were so alienated from him, as we stood in need of the strongest motives, and highest en- couragements, once to attempt to return unto him, so as to place all our faith and trust in him, and all our love upon him. Sinners generally live in a neglect and contempt of God, in an enmity against him. But whenever they are convinced of a necessity to endeavour a return unto him, the first thing they IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 2 77 have to' conflict withal, is fear. Beginning to understand who and what he is, as also how things stand between him and them, they are afraid to have any thing to do with him, and judge it impossible that they should find acceptance with him. This was the sense that Adam himself had upon his sin, when he was afraid and hid himself. And the sense of other sinners is frequently expressed unto the same purpose in the Scripture. See Isa. xxxiii. 14. Micah. vi. 6, 7. All these discouragements are absolutely provided against, in that way of our recovery which infinite wisdom hath found out. It were a thing delightful to dwell on the securities given us therein, as unto our acceptance in all those principles, acts, and duties, wherein the renovation of the image of God doth consist. I must contract my meditations, and shall therefore instance in some few things only unto that purpose. 1. Faith is not capable of greater encouragement or confir¬ mation than lieth in this one consideration, that what we are to believe unto this end, is delivered unto us by God himself in our nature. What could confirm our faith and hope in God, what could encourage us to expect acceptance with God, like this ineffable testimony of his good will unto us ? The nature of things is not capable of greater assurance, seeing the divine nature is capable of no greater condescension. This the Scripture proposeth, as that which gives a just ex¬ pectation, that against all fears and oppositions we should close with divine calls and invitations to return unto God. ‘ Last of all, he sent unto them his Son, saying, They will reverence my Son,’ Mat. xxi. 37. they will believe the message which I send by him. ‘ He hath spoken unto us by his Son, who is the brightness of his glory, and the express image of his person,’ Heb. i. 1 — 3. The consideration hereof, is sufficient to dispel all that darkness and confusion which fear, dread, and guilt do bring on the minds of men when they are invited to return unto God. That that God against whom we have sinned, should speak unto us and treat with us in our own nature, about a re¬ turn unto himself, is the utmost that divine excellencies could condescend unto. And as this was needful for us, (though proud men and senseless of sin understand it not), so if it be 278 EVIDENCES OP DIVINE WISDOM, refused, it will be attended with the sorest destruction, Heb. xii. 25. 2. This treaty principally consists in a divine declaration, that all the causes of fear and dread upon the account of sin, are removed and taken away. This is the substance of the gos¬ pel, as it is declared by the Apostle, 2 Cor. v. 18 — 21. Where¬ fore if hereon we refuse to return unto God, to make him the object of our faith, trust, love, and delight, it is not by reason of any old or former sin, not of that of our original apostacy from God, nor of the effects of it against the law, by the means of a new sin, outdoing them all in guilt and contempt of God. Such is final unbelief against the proposal of the gospel. It hath more malignity in it, than all other sins whatever. But, by this way of our recovery, all cause of fear and dread is taken away, all pretences of a distrust of the love and good will of God are defeated ; so that if men will not hereon be recovered unto him, it is from their hatred of him, and enmity unto him, the fruits whereof they must feed on to eternity. 3. Whereas, if we will return unto God by faith, we are also to return unto him in love, what greater motive can there be unto it, than that infinite love of the Father and the Son unto us, which is gloriously displayed in this way of our recovery ; see 1 John iv. 9, 10. Si amare pigebat , saltern redamare ne pigeat. 4. The whole race of mankind falling into sin against God, and apostacy from him, there was no example left unto them to manifest how excellent, how glorious and comely a thing it is to live unto God, to believe and trust in him, to cleave unto him unchangeably by love. For they were utter strangers unto what is done by angels above, nor could be effected with their example. But without a pattern of these things, mani¬ festing their excellency and reward, they could not earnestly endeavour to attain unto them. This is given us most conspi¬ cuously in the human nature of Christ. See Heb. xii. 13. Hereby therefore every thing needful for our encouragement to return unto God is in infinite wisdom provided for, and propos¬ ed unto us. 5. Divine wisdom in the way of our recovery by Jesus Christ, IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 279 God manifest in the flesh, designed to glorify a state of obedi¬ ence unto God, and to cast the reproach of the most inexpressi¬ ble folly on the relinquishment of that state by sin. For as God would recover and restore us, so he would do it in a way of obedience on our part, of that obedience which we had forsaken. The design of man, which was imposed on him by the craft of Satan, was to become wise like unto God, knowing good and evil. The folly of this endeavour was quickly discovered in its effects. Sense of nakedness, with shame, misery, and death, immediately ensued thereon. But divine wisdom thought meet to aggravate the reproach of this folly. He would let us see wherein the true knowledge of good and evil did consist, and how foolishly we had aspired unto it by a relinquishment of that state of obedience wherein we were created. — Job xxviii. from verse 12. unto the end of the chapter, there is an inquiry after wisdom, and the place of its habitation. All creatures give an account that it is not in them, that it is hid from them, only they have heard the fame thereof. All the context is to evince, that it is essentially and originally only in God himself. But if we cannot comprehend it in itself, yet may we not know what is wisdom unto us, and what is required thereunto ? Yes, saith he : ‘ For unto man he said, behold, the fear of the Lord, that is wisdom, and to depart from evil, is understanding,’ ver. 28. Man, on the other hand, by the suggestion of Satan thought, and now of himself continues to think otherwise ; namely, that the way to be wise is to relinquish these things. The world will not be persuaded that the fear of the Lord is wisdom, and to depart from evil, is understanding. Yea, there is nothing that the most of men do more despise and scorn, than thoughts that true wisdom doth consist in faith, love, fear, and obedience unto God ; see Psal. xiv. 6. Whatever else may be pleaded to be in it, yet sure enough they are, that those who count it wis¬ dom, are but fools. To cast an everlasting reproach of folly on this contrivance of the devil and man, and uncontrollably to evince wherein alone true wisdom doth consist, God would glo¬ rify a state of obedience. He would render it incomparably more amiable, desirable, and excellent, than ever it could have appeared to have been, in the obedience of all the angels in 280 EVIDENCES OF DIVINE WISDOM, heaven, and men on earth, had they continued therein. This he did in this way of onr recovery ; in that his own eternal Son entered into a state of obedience, and took upon him the form or condition of a servant unto God. What more evident con¬ viction could there be of the folly of mankind, in hearkening unto the suggestion of Satan, to seek after wisdom in another condition ? How could that great maxim, which is laid down in opposition unto all vain thoughts of man, be more eminently exemplified ; that the fear of the Lord, that is wisdom, and to depart from evil is understanding? What greater evidence could be given, that the nature of man is not capable of a bet¬ ter condition than that of service and universal obedience unto God? How could any state be represented more amiable, de¬ sirable, and blessed ? In the obedience of Christ, of the Son of God in our nature, apostate sinners are upbraided with their folly, in relinquishing that state, which by his susception of it, is rendered so glorious. What have we attained by leaving that condition, which the eternal Son of God delighted in? ‘I delight (saith he) to do thy will, O my God, yea, thy law is in the midst of my bowels,’ Psal. xl. 8. It is the highest demon¬ stration, that our nature is not capable of more order, more beauty, more glory, than consists in obedience unto God. And that state which we fell into upon our forsaking of it, we now know to be all darkness, confusion, and misery. Wherefore, seeing God in infinite grace and mercy would recover us unto himself ; and in his righteousness and holiness would do this in a way of obedience, of that obedience which we had forsa¬ ken ; it hath an eminent impression of divine wisdom upon it, that in this mystery of God manifest in the flesh, the only means of our recovery, he would cast the reproach of the most inexpressible folly on our apostacy from a state of it, and ren¬ der it amiable and desirable unto all who are to return unto him. To bear the shame of this folly, to be deeply sensible of it, and to live in a constant prospect and view of the glory of obedience in the person of Christ, with a sedulous endeavour for conformity thereunto, is the highest attainment of our wis¬ dom in this world ; and whosoever is otherwise minded, is so at his own utmost peril. IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 283 7. God in iiilinitG wisdom hath by this means secured the whole inheritance of this life, and that which is to come from a second forfeiture. Whatever God will bestow on the child¬ ren of men, he grants it unto them in the way of an inheritance. So the land of Canaan, chosen out for a representative of spirit¬ ual and eternal things, was granted unto Abraham and his seed for an inheritance. And his interest in the promise is express¬ ed by being heir of the world. All the things of this life that are really good and useful unto us, do belong unto this inheritance. So they did when it was vested in xAdam. All things of grace and glory do so also. And the whole of the privilege of believers is, that they are heirs of salvation. Hence ‘godliness hath the promise of the life that now is, and of that which is to come,’ 1 Tim. iv. 8. And the promise is only of the inheritance. This inheritance, as was before intimated, was lost in Adam, and for¬ feited into the hand of the great Lord, the great possessor of heaven and earth. In his sovereign grace and goodness, he was pleased again to restore it, as unto all the benefits of it, unto the former tenants, and that with an addition of grace, and a more exceeding weight of glory. But withal, infinite wisdom pro¬ vides that a second forfeiture shall not be made of it. Where¬ fore the grant of it is not made immediately unto any of those for whose use and benefit it is prepared and granted. They had been once tried, and failed in their trust, unto their own eternal beggary and ruin, had not infinite grace interposed for their relief. And it did not become the wisdom and glory of God to make a second grant of it, which might be frustrate in like manner. Wherefore he would not commit it again unto any mere creature whatever ; nor could it safely have been so done with security unto his glory. For, 1st, It was too great a trust, even the whole inheritance of heaven and earth, all the riches of grace and glory, to be com¬ mitted unto any one of them. God would not give this glory unto any one creature. If it be said it was first committed un¬ to Adam, and therefore to have it again, is not an honour above the capacity of a creature ; I say, that the nature of the inherit¬ ance is greatly changed. The whole of what was entrusted with Adam, comes exceedingly short of what God hath now pre- 36 282 EVIDENCES OP DIVINE WISDOM, pared as the inheritance of the church. There is grace in it, and glory added unto it, which Adam neither had, nor could have right unto. It is now of that nature, as could neither be entrusted with, nor communicated by any mere creature. Be¬ sides, he that hath it, is the object of the faith and trust of the church, nor can any be interested in any part of this inheritance, without the exercise of those and all other graces on him, whose the inheritance is. And so to be the object of our faith, is the prerogative of the divine nature alone. 2dly, No mere creature could secure this inheritance, that it should be lost no more ; and yet if it were so, it would be high¬ ly derogatory unto the glory of God. For two things were re¬ quired hereunto : (1.) That he in whom this trust is vested, should be in himself incapable of any such failure, as through which, by the immutable eternal law of obedience unto God, a forfeiture of it should be made. (2.) That he undertake for them all who shall be heirs of salvation, who shall enjoy this inheritance, that none of them should lose or forfeit their own personal interest in it, or the terms whereon it is conveyed and communicated unto them ; but no mere creature was sufficient unto these ends. For no one of them in and by himself, in the constitution of his nature, is absolutely free from falling from God himself. They may receive, the angels in heaven, and the glo¬ rified saints have received, such a confirmation in and by grace, as that they shall never actually apostatize or fall from God ; but this they have not from themselves, nor the principles of their own nature, which is necessary unto him that shall receive this trust. For so, when it was first vested in Adam, he was left to preserve it by the innate concreated abilities of his own nature. And as unto the latter, all the angels in heaven can¬ not undertake to secure the obedience of any one man, so as that the conveyance of the inheritance may be sure unto him. Wherefore, with respect hereunto, those angels themselves, though the most holy and glorious ofali the creatures of God, have no great¬ er trust oi interest, than to 1 be ministering spirits, sent forth to minister for them who shall Ve heirs of salvation,’ Heb. i. 14. So unmeet are they to have the whole inheritance vested in any of them. IS THE CONTRIVANCE OF THE WORK OP REDEMPTION. 233 But all this infinite wisdom hath provided for in the great 1 mystery of godliness, God manifest in the flesh God herein makes his only Son the heir of all things, and vests the whole inheritance absolutely in him. For the promise, which is the court-roll of heaven, the only external means and record of its conveyance, was originally made unto Christ only. ‘ God said not, And unto thy seeds, as of many, blit as of one, and to thy seed, which seed is Christ,’ Gal. iii. 16. And we become again heirs of God, only as we are joint heirs with Christ, Rom. viii. 17. that is, by being taken into a participation of that inherit¬ ance which is vested in him alone. For many may be parta¬ kers of the benefit of that, whose right and title is in one alone, when it is conveyed unto him for their use. And hereby the ends before- mentioned are fully provided for. For, 1. He who is thus made the heir of all, is meet to be entrust¬ ed with the glory of it. For where this grant is solemnly ex¬ pressed, it is declared that he is the 4 brightness of the Father’s glory, and the express image of his person,’ Heb. i. 2, 3 ; and that by him the worlds were made. He alone was meet to be this heir, who is partaker of the divine nature, and by whom all things were created. For such things belong unto it, as cannot appertain unto any other. The reader may consult, if he please, our exposition of that place of the Apostle. 2. Any failure in his own person was absolutely impossible. The subsistence of the human nature in the person of the Son of God, rendered the least sin utterly impossible unto him. For all the moral operations of that nature are the acts of the per¬ son of the Son of God. And hereby not only is the inheritance secured, but also an assurance that it is so, is given unto all them that do believe. This is the life and soul of all gospel- comforts, that the whole inheritance of grace and glory is vest¬ ed in Christ, where it can never suffer loss or damage. When we are sensible of the want of grace, should we go unto God, and say, 4 Father give us the portion of goods that falls unto us,’ as the prodigal did, we should quickly consume it, and bring ourselves unto the utmost misery, as he did also. But in Christ the whole inheritance is secured for evermore. 3. He is able to preserve all those who shall be heirs of this 284 EVIDENCES OF DIVINE WISDOM, inheritance, that they forfeit not their own personal interest therein, according unto the terms ot the covenant, whereby it is made over to them. He can, and will, by the power of his grace, preserve them all unto the full enjoyment of the pur¬ chased inheritance. We hold our title by the road, at the will of the Lord. And many failures we are liable unto, whereon we are in misericordia Domini, and are subject unto amerce¬ ments. But yet, the whole inheritance being granted unto Christ, is eternally secured for us ; and we are by his grace pre¬ served from such offences against the supreme Lord, or com¬ mitting any such wastes, as should cast us out of our possession. See Psal. lxxxix. 27 — 32. Thus, in all things infinite wisdom hath provided, that no second forfeiture should be made of the inheritance of grace and glory, which, as it would have been eternally ruinous unto mankind, so it was inconsistent with the glory and honour of God. 8. The wisdom of God was gloriously exalted in the righte¬ ous destruction of Satan and his interest, by the incarnation and mediation of the Son of God. He had prevailed against the first way of the manifestation of divine glory ; and therein both pleased and prided himself. Nothing could give such satisfac¬ tion unto the malicious murderer, as the breach he had occa¬ sioned between God and man, with his hopes and apprehen¬ sions that it would be eternal. He had no other thoughts, but that the whole race of mankind, which God had designed unto the enjoyment of himself, should be everlastingly ruined. So he had satisfied his envy against man in his eternal destruction with himself, and his malice against God in depriving him of his glory. Hereon, upon the distance that he had made be¬ tween God and man, he interposed himself, and boasted him¬ self for a long season, as the god of this world, who had all power over it, and in it. It belonged unto the honour of the wisdom of God, that he should be defeated in this triumph. Neither was it meet that this should be done by a mere act of sovereign omnipotent power. For he would yet glory in his craft and the success of it, that there was no way to disappoint him, but by crushing him with power, without respect unto righteousness, or demonstration of wisdom. Wherefore it must IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 285 be done in such a way, as wherein he might see, unto his eter¬ nal shame and confusion, all his arts and subtleties defeated by infinite wisdom, and his enterprise overthrown in a way of right and equity. The remark that the Holy Ghost puts on the ser¬ pent, which was his instrument in drawing man unto apostacy from God ; namely, that he was subtle above all the beasts of the field, is only to intimate wherein Satan designed his at¬ tempt, and from whence he hoped for his success. It was not an act of power or rage, but of craft, counsel, subtlety, and de¬ ceit. Herein he gloried and prided himself; wherefore the way to disappoint him with shame, must be a contrivance of infinite wisdom, turning all his artifices into mere folly. This work of God with respect unto him is expressed in the Scripture two ways : 1st, It is called the spoiling of him, as un¬ to his power, and the prey that he had taken. The strong man armed was to be bound, and his goods spoiled. The Lord Christ, by his death, ‘destroyed him that bad the power of death, 5 that is, the devil. He led captivity captive, spoiling principali¬ ties and powers, triumphing over them in his cross. So Abra¬ ham, when he smote the kings, not only delivered Lot, who was their captive, but also took all their spoils. 2dly, It is ex¬ pressed by the destruction of his works. ‘For this cause was the Son of God manifested, that he might destroy the works' of the devil.’ The spoils which he had in his own power were taken from him, and the works which he had erected, in the minds of men, were demolished. The web which he had wove to clothe himself withal as the god of this world, was unravelled to the last thread. And although all this seems to represent a work of power, yet was it indeed an effect of wisdom and righteous¬ ness principally. For the power which Satan had over mankind was in itself unjust. For, (1.) He obtained it by fraud and deceit. ‘The serpent beguiled Eve.’ (2.) He possessed it with injustice, with respect unto God, being an invader of his right and possession. (3.) He used and exercised it with malice, tyranny, and rage ; so as that it was every way unjust, both in its foundation and ex¬ ecution. With respect hereunto he was justly destroyed by nunipotent power, which puls forth itself in his eternal punish- 286 EVIDENCES OF DIVINE WISDOM, merit. But, on the other side, mankind did suffer justly under his power, being given up unto it in the righteous judgment of God. For one may suffer justly what another doth unjustly inflict. As when one causelessly strikes an innocent man, if he strikes him again, he who did the first injury suffereth justly, but the other doth unjustly in revenging himself. Where¬ fore, as man was given up unto him in a way of punishment, he was a lawful captive, and was not to be delivered, but in a way of justice. And this was done in a way that Satan never thought of. For by the obedience and sufferings of the Son of God incarnate, there was full satisfaction made unto the justice of God for the sins of man, a reparation of his glory, and an exal¬ tation of the honour of his holiness, with all the other proper¬ ties of his nature, as also of his law, out-balancing all the dimi¬ nution of it by the first apostacy of mankind, as hath been de¬ clared. Immediately hereon all the charms of Satan were dis¬ solved ; all his chains loosed ; his darkness that he had brought on the creation dispelled ; his whole plot and design defeated ; whereon he saw himself, and was exposed unto all the holy an¬ gels of heaven, in all the counsels, craft, and power he had boasted of, to be nothing but a congeries , a mass of darkness, malice, folly, im potency, and rage. Hereon did Satan make an entrance into one of the principal parts of his eternal torments, in that furious self-maceration which he is given up unto on the consideration of his defeat and disappointment. Absolute power he always feared, and what it would produce ; for he be¬ lieves that, and trembles : but against any other way he thought he had secured himself. It lieth plain to every understanding, what shame, confusion, and self-revenge, the proud apostate was cast into upon this holy righteous disappointment of his design ; whereas he had always promised himself to carry his cause, or at least to put God to act in the destruction ol his do¬ minion, by mere omnipotent power, without regard unto any other properties of his nature. To find that which he contriv¬ ed for the destruction of the glory of God, the disappointment of his ends in the creation of all things, and the eternal ruin of mankind, to issue in a more glorious exaltation of the holy pro¬ perties of the divine nature, and an unspeakable augmentation IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 287 of blessedness unto mankind itself, is the highest a ggravat ion of his eternal torments. This was a work every way becoming the infinite wisdom of God. 9. Whereas there are three distinct persons in the holy Tri¬ nity ; it became the wisdom of God, that the Son, the second person, should undertake this work, and be incarnate. I shall but sparingly touch on this glorious mystery. For, as unto the reason of it, it is absolutely resolved into the infinite wisdom and sovereign counsel of the divine will. And all such things are the objects of an holy admiration, not curiously to be in¬ quired into. To intrude ourselves into the things which we have not seen ; that is, which are not revealed in those concern¬ ments of them which are not revealed, is not unto the advan¬ tage of faith in our edification. But as unto what is declared of them, either immediately and directly, or by their rela¬ tion unto other known truths, we may meditate on them unto the improvement of faith and love towards God. And some things are thus evident unto us in this mystery. 1. We had by sin lost the image of God, and thereby all gra¬ cious acceptance with him, all interest in his love and favour, in our recovery, as we have declared ; this image is again to be restored unto us, or we are to be renewed into the likeness of God. And there was a condecency unto divine wisdom, that this work should in a peculiar manner be effected by him, who is the essential image of God, that is, the Father. This, as we have formerly shewed, was the person of the Son ; receiv¬ ing his personal subsistence, and therewithal the divine nature, withal its essential properties from the Father, by eternal gene¬ ration, he was thereon the express image of his person, and the brightness of his glory. Whatever is in the person of the Fa¬ ther, is in the person of the Son ; and being all received from the Father, he is his essential image. And one end of his in¬ carnation was, that he might be the representative image of God unto us. Whereas, therefore, in the work of our recovery, the image of God should be restored in us, there was a condecen- cy that it should be done by him, who was the essential image of God. For it consists in the communication of the effects 233 EVIDENCES OF DIVINE WISDOM, and likeness of the same image unto us, which was essentially in himself. 2. We were by nature the sons of God : we stood in rela¬ tion of sons unto him by virtue of our creation, the communi¬ cation of his image and likeness, with the preparation of an inheritance for us. On the same accounts, the angels are fre¬ quently called the sons of God. This title, this relation unto God, we utterly lost by sin, becoming aliens ironi him, and enemies unto him. Without a recovery into this estate, we cannot be restored, nor brought unto the enjoyment of God ; and this cannot be done but by adoption. Now it seems con¬ venient unto divine wisdom, that he should recover our son- ship by adoption, who was himself the essential and eternal Son of God. 3. The sum of what we can comprehend in this great mys¬ tery, ariseth from the consideration of the order of the holy persons of the blessed Trinity, in their operations. For their order herein doth follow that of their subsistence. Unto this great work there are peculiarly required, authority, love and power, all directed by infinite wisdom. These originally re¬ side in the person of the Father, and the acting of them in this matter is constantly ascribed unto him. He sent the Son, as he gives the Spirit, by an act of sovereign authority. And he sent the Son from his eternal love : he loved the world, and sent his Son to die. This is constantly assigned to be the effect of the love and grace of the Father. And he wrought in Christ, and he works in us, with respect unto the end of this mystery, with the ‘ exceeding greatness of his power/ Eph. i. 18. The Son, who is the second person in the order of sub¬ sistence, in the order of operation, puts the whole authority, love and power of the Father in execution. The order of sub¬ sistence and operation thereon, is expressly declared by the Apostle, 1 Cor. viii. 6. 1 Unto us there is but one God the Fa¬ ther, of whom are all things, and we in him : and one Lord Jesus Christ, by whom are all things, and we by him.’ The Father is the original fountain and spring from whom, whose original authority, love, goodness, and power, are all these things. That expression of from him, peculiarly denotes the / IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 289 eternal original of all things. But how are this authority, goodness, love, and power in the Father, whence all these things spring and arise, made effectual ? how are their effects wrought out and accomplished? There is one Lord, even Jesus Christ, a distinct person from the Father, by whom are all things. He works in the order of his subsistence, to exe¬ cute, work, and accomplish all that originally proceedeth from the Father. By the holy Spirit, who is the third person in or¬ der of subsistence, there is made a perfecting application of the whole, unto all its proper ends. Wherefore this work of our redemption and recovery, being the especial effect of the authority, love, and power of the Father, it was to be executed in and by the person of the Son : as the application of it unto us is made by the Holy Ghost. Hence it became not the person of the Father to assume our nature : it belonged not thereunto in the order of subsistence and ope¬ ration in the blessed Trinity. The authority, love, and pow¬ er, whence the whole work proceeded, were his in a peculiar manner. But the execution of what infinite wisdom designed in them and by them, belonged unto another. Nor did this belong unto the person of the Holy Spirit, who, in order of divine operation, following that of his subsistence, was to per¬ fect the whole work, in making application of it unto the church when it was wrought. Wherefore it was every way suited unto divine wisdom, unto the order of the holy persons in their subsistence and operation, that this work should be un¬ dertaken and accomplished in the person of the Son. What is farther must be referred unto another world. These are some few of those things wherein the infinite wisdom of God in this holy contrivance giveth forth some rays of itself into enlightened minds, and truly humbled souls. But how little a portion of it is heard by us? How weak, how low are our conceptions about it? We cannot herein find out the Almighty unto perfection. No small part of the glory of heaven will consist in that comprehension which we shall have of the mystery of the wisdom, love, and grace of God herein. Howbeit, we are with all diligence to inquire into it, whilst we are here in the way. It is the very centre 37 290 EVIDENCES OF DIVINE WISDOM, of all glorious evangelical truths ; not one of them can be understood, believed, or improved as they ought, without a due comprehension of their relation hereunto ; as we have shewed before. This is that which the prophets of old inquir¬ ed into, and after, with all diligence, even the mystery of God manifest in the flesh, with the glory that ensued thereon, 1 Pet. i. 11. Yet had they not that light to discern it by which we have. The least in the kingdom of God, as to the know¬ ledge of this mystery, may be above the greatest of them. And ought we not to fear, least our sloth under the beams of the sun should be condemned by their diligence in the twilight ? This the angels bow down to look into, although their con¬ cerns therein were not equal to ours. But angels are angels, and prophets were prophets ; we are a generation of poor sin¬ ful men, who are little concerned in the glory of God or our own duty. Is it not much to be lamented, that many Christians content themselves with a very superficial knowledge of these things ? How are the studies, the abilities, the time and diligence of many excellent persons engaged in, and laid out about the works of nature, and the effects of divine wisdom and power in them, by whom any endeavour to inquire into this glorious mystery is neglected, if not despised ? Alas, the light of divine wisdom in the greatest works of nature, holds not the propor¬ tion of the meanest star unto the sun in its full strength, unto that glory of it which shines in this mystery of God manifest in the flesh, and the work accomplished thereby. A little time shall put an end unto the whole subject of their inquiries, with all the concernment of God and man in them for evermore. This alone is that which fills up eternity, and which, although it be now with some as nothing, yet will shortly be all. Is it not much more to be lamented, that many who are called Christians, do even despise these mysteries. Some op¬ pose them directly with pernicious heresies about the person of Christ, denying his divine nature, or the personal union of his two natures, whereby the whole mystery of infinite wisdom is evacuated and rejected. And some there are who though they do not deny the truth of this mystery, yet they both rde- IN THE CONTRIVANCE OP THE WORK OF REDEMPTION. 291 spise and reproach such as with any diligence endeavour to in¬ quire into it. I shall add the words used on a like occasion unto them who sincerely believe the mysteries of the gospel. 4 But ye, beloved, building up yourselves in your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ, unto eternal life.’ And the due contemplation of this mystery will certainly be attended with many spiritual advantages. (1.) It will bring in stedfastness in believing as unto the es¬ pecial concerns of our own souls ; so as to give unto God the glory that is his due thereon. This is the work, these are the ends of faith, Rom. v. 1 — 5. We see how many Christians who are sincere believers, yet fluctuate in their minds with great uncertainties as unto their own state and condition. The principal reason of it is, because they are unskilful in the word of righteousness, and so are babes in a weak condition, as the Apostle speaks, Heb. v. 13. This is the way of spiritual peace. When the soul of a believer is able to take a view of the glory of the wisdom of God, exalting all the other holy properties of his nature in this great mystery unto our salvation, it will ob¬ viate all fears, remove all objections, and be a means of bringing in assured peace into the mind ; which, without a due compre¬ hension of it, will never be attained. (2.) The acting of faith hereon, is that which is accompanied with its great power to change and transform the soul into the image and likeness of Christ. So is it expressed by the Apos¬ tle, 2 Cor. iii. 18. 1 We all with open face, beholding as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.’ We all beholding, not taking a transient glance of these things, but diligently inspecting them, as those do who through a glass de¬ sign a steady view of things at a distance. That which we are thus to behold by the continued acting of faith in holy contem¬ plation, is the 4 glory of the Lord in the face of Jesus Christ,’ as it is expressed, chap. iv. 6. which is nothing but that mystery of godliness, in whose explanation we have been engaged. And what is the effect of the steady contemplation of this mystery by faith ? We are changed, made quite other creatures than 292 EVIDENCES OF DIVINE WISDOM, &C. we were, cast into the form, figure, and image of Jesus Christ, the great design of all believers in this world. Would we then be like unto Christ ? Would we bear the image of the heaven¬ ly, as we have borne the image of the earthly? Is nothing so detestable unto us as the deformed image of the old man, in all the lusts of the mind and of the flesh ? Is nothing so amiable and desirable as the image of Christ, and the representation of God in him? This is the way, this is the means of attaining the end which we aim at. (3.) Abounding in this duty is the most effectual means of freeing us, in particular, from the shame and bane of profession in earthly mindedness. There is nothing so unbecoming a Christian, as to have his mind always exercised about, always filled with thoughts of earthly things. And according as men’s thoughts are exercised about them, their affections are increas¬ ed and inflamed towards them. These things mutually pro¬ mote one another, and there is a kind of circulation in them. Multiplied thoughts inflame affections, and inflamed affections increase the number of thoughts concerning them. Nothing is more repugnant unto the whole life of faith, nothing more obstructive unto the exercise of all grace, than a prevalency of this frame of mind. And at this season, in an especial man¬ ner, it is visibly preying on the vitals of religion. To abound in the contemplation of this mystery, and in the exercise of faith about it, as it is diametrically opposed unto this frame, so it will gradually cast it out of the soul. And without this, we shall labour in the fire for deliverance from this pernicious evil. (4.) And hereby are we prepared for the enjoyment of glory above. No small part of that glory consists in the eternal con¬ templation and adoration of the wisdom, goodness, love, and power of God in this mystery and the effects of it, as shall af¬ terwards be declared. And how can we be better or otherwise prepared for it, but by the implanting a sense of it on our minds by sedulous contemplation while we are in this world. God will not take us into heaven, into the vision and posses¬ sion of heavenly glory, with our heads and hearts reeking with the thoughts and affections of earthly things. He hath ap¬ pointed means to make us meet for the inheritance of the saint3 THE NATURE OF THE PERSON OF CHRIST, &C. 293 in light, before he will bring us unto the enjoyment of it. And this is the principal way whereby he doth it. For whereby it is that we are ‘ changed into the image of Christ, from glory to glory,’ and make the nearest approaches unto the eternal fulness of it. CHAP. XVIII. THE NxlTURE OF THE PERSON OF CHRIST, AND THE HY- POST ATICAL UNION OF HIS NATURES DECLARED. The nature or constitution of the person of Christ hath been commonly spoken unto, and treated of in the writings both of the ancient and modern divines. It is not my purpose, in this discourse, to handle any thing that hath been so fully already declared by others. Howbeit, to speak something of it in this place, is necessary unto the present work ; and I shall do it, in answer unto a double end or design. I. To help those that believe, in the regulation of their thoughts, about this divine person, so far as the Scripture go- eth before us. It is of great importance unto our souls, that we have right conceptions concerning him ; not only in general, and in opposition unto the pernicious heresies of them, by whom his divine person, or either of his natures, are denied ; but also in those especial instances, wherein it is the most ineffable ef¬ fect of divine wisdom and grace. For although the knowledge of him mentioned in the gospel, be not confined merely unto his person, in the constitution thereof, but extends itself unto the whole work of his mediation, with the design of God’s love and grace therein, and our own duty thereon ; yet is this knowledge of his person the foundation of all the rest, wherein if we mistake or fail, our whole building in the other parts of the knowledge of him will fall unto the ground. And, although the saving knowledge of him is not to be obtained without es- 294 THE NATURE OF THE PERSON OF CHRIST, AND THE pecial divine revelation, Matth. xvi. 17. or saving illumina¬ tion, 1 John v. 20. nor can we know him perfectly, until we come where he is, to behold his glory, 1 John xvii. 24. yet are instructions from the Scripture of use, to lead us into those far¬ ther degrees of the knowledge of him, which are attainable in this life. 2. To manifest in particular, how inefFably distinct the rela¬ tion between the Son of God and the man Christ Jesus, is, from all that relation and union which may be between God and be¬ lievers, or between God and any other creature. The want of a true understanding hereof, is the fundamental error of many in our days. We shall manifest thereupon, how £ it pleased the Father, that in him should all fulness dwell so, that in all things, che might have the pre-eminence,’ Col. i. 18, 19. And I shall herein wholly avoid the curious inquiries, bold conjec¬ tures, and unwarrantable determinations of the schoolmen and some others. For many of them designing to explicate this mystery, by exceeding the bounds of Scripture-light and sacred sobriety, have obscured it. Endeavouring to render all things plain unto reason, they have expressed many things unsound as unto faith, and fallen into manifold contradictions among themselves. Hence Aquinas affirms, that three of the ways of declaring the hypostatical union, which are proposed by the master of the sentences, are so far from probable opinions, that they are down right heresies. I shall therefore confine myself, in the explication of this mystery, unto the propositions of divine revelation, with the just and necessary expositions of them. What the Scripture represents of the wisdom of God in this great work, may be reduced unto these four heads : (1.) The assumption of our nature into personal subsistence with the Son of God. (2.) The union of the two natures in that single per¬ son, which is consequential thereon. (3.) The mutual com¬ munication of those distinct natures, the divine and human, by virtue of that union. (4.) The enunciations or predications concerning the person of Christ, which follow on that union and communication. The first thing in the divine constitution of the person of HYPOSTATICAL UNION OF HIS NATURES DECLARED. 295 Christ, as God and man, is assumption. That ineffable divine act I intend, whereby the person of the Son of God assumed our nature, or took it into a personal subsistence with himself. This the Scripture expresseth sometimes actively, with respect unto the divine nature, acting in the person of the Son, the na¬ ture assuming; sometimes passively, with respect unto the hu¬ man nature, the nature assumed. The first it doth, Heb. ii. 14, 16. 1 Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same : for verily he took not on him the nature of angels ; but he took on him the seed of Abraham.’ Phil. ii. 6, 7. 1 Being in the form of God, he took on him the form of a servant;’ and in sundry other places. The assumption, the taking of our human na¬ ture to be his own, by an ineffable act of his power and grace, is here clearly expressed. And to take it to be his own, his own nature, can be no otherwise, but by giving it a subsistence in his own person ; otherwise his own nature it is not, nor can be. Hence God is said to ‘purchase his church with his own blood,’ Acts xx. 28. That relation and denomination of his own, is from the single person of him whose it is. The latter is declared, John i. 14. ‘ The Word was made flesh.’ Rom. viii. 3. ‘ God sent his own Son in the likeness of sinful flesh/ Gal. iv. 4. 1 Made of a woman, made under the law/ Rom. i. 3. ‘ Made of the seed of David according to the flesh.’ The eternal Word, the Son of God, was not made flesh, not made of a woman, nor of the seed of David, by the conversion of his sub¬ stance or nature into flesh ; which implies a contradiction, and besides is absolutely destructive of the divine nature. He could no otherwise, therefore, be made flesh, or made of a woman, but in that our nature was made his, by his assuming of it to be his own. The same person who before was not flesh, was not man, was made flesh as man, in that he took our human nature to be his own. 1. This ineffable act is the foundation of the divine relation between the Son of God, and the man Christ Jesus. We can only adore the mysterious nature of it ; c great is this mystery of godliness/ Yet may we observe sundry things to direct us in that duty. 296 THE NATURE OF THE PERSON OF CHRIST, AND THE (1.) As unto original efficiency, it was the act of the divine nature, and so consequently of the Father, Son, and Spirit. For so are all outward acts of God, the divine nature being the immediate principle of all such operations. The wisdom, pow¬ er, grace, and goodness exerted therein, are essential properties of the divine nature. Wherefore the acting of them originally belongs equally unto each person equally participant of that nature. (2.) As unto authoritative designation, it was the act of the Father. Hence is he said to 1 send his Son in the likeness of sinful flesh,’ Rom. viii. 3. Gal. iv. 4. (3.) As unto the formation of the human nature, it was the peculiar act of the Spirit, Luke i. 35. (4.) As unto the term of the assumption, or the taking of our nature unto himself, it was the peculiar act of the person of the Son. Herein, as Damascen observes, the other persons had no concurrence, but only by counsel and approbation. 2. This assumption was the only immediate act of the divine nature on the human in the person of the Son. All those that follow in subsistence, sustentation, with all others that are communicative, do ensue thereon. 3. This assumption and the hypostatical union, are distinct and different in the formal reason of them. (1.) Assumption is the immediate act of the divine nature in the person of the Son on the human ; union is mediate, by virtue of that assumption. (2.) Assumption is unto personality ; it is that act whereby the Son of God and our nature became one person. Union is an act or relation of the natures subsisting in that one person. (3.) Assumption respects the acting of the divine, and the passion of the human nature ; the one assumeth, and the other is as¬ sumed. Union respects the mutual relation of the natures unto each other. Hence the divine nature may be said to be united unto the human, as well as the human unto the divine ; but the divine nature cannot be said to be assumed, as the human is. Wherefore assumption denotes the acting of the one nature, and the passion of the other ; union, the mutual relation that is between them both. These things may be safely affirmed, and ought to be firmly II Y POST AT I C AL UNION OB' HIS NATURES DECLARED. 29 7 believed, as the sense of the Holy Ghost in those expressions ; ‘ He took on him the seed of Abraham : He took on him the form of a servant and the like. And who can conceive the condescension of divine goodness, or the actings of divine wis¬ dom and power therein ! 2. That which followeth hereon is the union of the two na¬ tures in the same person, or the hypostatical union. This is included and asserted in a multitude of divine testimonies, Isa. vii. 14. ‘Behold a virgin shall conceive and bear a son, and shall call his name Immanuel,’ as Matth. i. 23. He who was conceived and born of the virgin was Immanuel, or God with us; that is, God manifest in the flesh, by the union of his na¬ tures in the same person ; Isa. ix. 6. ‘ To 11s a child is born, to us a Son is given, and his name shall be called, Wonder¬ ful, Counsellor, the mighty God, the everlasting Father, the Prince of peace.’ That the same person should be the mighty God, and a child born, is neither conceivable, nor possible, nor can be true, but by the union of the divine and human natures in the same person. So he said of himself, 1 Before Abraham was, I am,’ John viii. 58. That he, the same person who then spake unto the Jews, and as a man was little more than thir¬ ty years of age, should also be before Abraham, undeniably confirms the union of another nature in the same person, with that wherein he spake those words, and without which they could not be true. He had not only another nature, which did exist before Abraham, but the same individual person, who then spake in the human nature, did then exist. See to the same purpose, John i. 14. x4cts xx. 28. Rom. ix. 5. Col. ii. 9. 1 John iii. 16. This union the ancient church affirmed to be made drpsirrws, without any change in the person of the Son of God, which the divine nature is not subject unto ; dSiapsroj^ with a distinction of natures, but without any division ofthem by separate subsisten¬ ces J ucrvyxVTCOS, without mixture or confusion ; dXopi-us, without separation or distance. And mruoias, substantially, because it was of two substances or essences in the same person, in oppo¬ sition unto all accidental union, as the fulness of the Godhead dwelt in him bodily. 38 298 THE NATUTE OF THE PERSON OF CHRIST, AND THE These expressions were found out and used by the ancient church, to prevent the fraud of those who corrupted the doc¬ trine of the person of Christ, and (as all of that sort ever did, and yet continue so to do) obscured their pernicious sentiments under ambiguous expressions. And they also made use of sun¬ dry terms which they judged significant of this great myste¬ ry, or the incarnation of the Son ot God. Such a 1’e evaapKcoois, incarnation, cvffcjf/iarwtrts' imbodying, ivavOpconriffis, inhumation, fi Sec-ro- riKr) enSrjma, ku'l tt apuaia, fj GiKOVopta, to tile Same purpose, i ? tua. aapKOS bpi\(a, his conversation in or by the flesh, h Sia dvdpcjtroTrjTOS (pavLpoxnf, hlS manifestation by humanity, f] cXsvatf, the advent, i 7 K£VGJ(TIS, the exinanition, or humiliation, h ™ xpi?o iwupaveia, the appearance or manifestation of Christ, fi