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THE
WORKS
OF
)AHN O W EEN, D.
EDITED
BY THE IREV. WILLIAT M H. GOOLD9
ED IN BURG H.
VOL. I.
QVERAMVS
NEW  YORK:
RPOBERT CARTER & BROTHERS,
285 BROADWAY.
M.DCCC.I.




MVi411movsie    T rjYv  SoufIE&Jv bYW    (/J-C)v,
of'I sv    ~XG&aXr v /l,2v r'v Xyov ~roV O~ov~.
EIII~T. IPOY2 EBPAIOTE Ir'. C.'" Honoramnus eos charitate, non servitute: nec eis templa construimus.
Nolunt enim se sic Ja nobis honorari: quia nosipsos cuim  boni sumus, tempia
summi Dei esse noverunt."
AUGUSTINUS, DE VER. RELIG. CAP. LIV.
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T  OEE  IIHPOIKTNHJON.
AHIOKAATTlI, 10'..




CONTENTS OF VOL. I.
GENERAL PREFACE BY THE EDITOR.,..         Page vii
LIFE OF DR OWEN. BY REV. A. THOMSON, B.A.
CHAP.  PAG 
1.-His Student-life...            _ xxI
II.-His Pastorate...,..         XXI
III.-His Vice-chancellorship.. X..,.     XLVI
IV.-His Retirement and Last Days....      LXVIII
Appendix to the Life of Dr Owen.                                cxlnIT
XPIETOAOrIA: OR, A DECLARATION OF THE GLORIOUS
MYSTERY OF THE PERSON OF CHRIST.
PREFATORY NOTE BY THE EDITOR...    2
The Preface..  3
I.-Peter's Confession; Matt. xvi. 16-Conceits of the Papists thereon-The
Substance and Excellency of that Confession....   29
II.-Opposition made unto the Church as built on the Person of Christ..   35
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  44
IV.-The Person of Christ the Foundation of all the Counsels of God..   54
V.-The Person of Christ the great Representative of God and his Will..   65
VI.-The Person of Christ theJ great Repository of Sacred Truth-Its Relation
thereunto........        79
VII.-Power and Efficacy communicated unto the Office of Christ-for the Salvation of the Church from his Person....                8. 




IV                                 CONTENTS.
CHAP.                                                                     PAGH
VIII. —The Faith of the Church under the Old Testament in and concerning the
Person of Christ.......  100
IX.-Honour due to the Person of Christ-The Nature and Causes of it.  103
X. —The Principle of the Assignation of Divine Honour unto the Person of
Christ, in both the Branches of it; which is Faith in him..  120
XI.-Obedience unto Christ-The Nature and Causes of it..      134
XII. —The especial Principle of Obedience unto the Person of Christ; which is
Love-Its Truth and Reality Vindicated.....  139
XIII.-The Nature, Operations, and Causes of Divine Love, as it respects the Person of Christ....                      150
XIV.-Motives unto the Love of Christ.....         161
XV.-Conformity unto Christ, and Following his Example...  169
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 thereby   178
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 condecency thereunto........  206
XVIII —The Nature of the Person of Christ, and the Hypostatical Union of his
Natures Declared.....                     223
XIX.-The Exaltation of Christ; with his Present State and Condition in Glory
during the continuance of his Mediatory Office....  235
XX. —The Exercise of the Mediatory Office of Christ in Heaven...  252
MEDITATIONS AND DISCOURSES ON THE GLORY OF CHRIST.
PREFATORY NOTE BY THE EDITOR.                  274
Preface to the Reader.                                              275
I.-The Explication of the Text; John xvii. 24....  285
II.-The Glory of the Person of Christ, as the only Representative of God
unto the Church...                  293
III.-The Glory of Christ in the mysterious Constitution of his Person.  309
IV.-The Glory of Christ in his Susception of the Office of a Mediator.-First,
in his Condescension......         322
V.-The Glory of Christ in his Love.....  333
VI.-The Glory of Christ in the Discharge of his Mediatory Office,.  338
VII.-The Glory of Christ in his Exaltation, after the accomplishment of the
Work of Mediation in this World.....  342
VIII.-Representations of the Glory of Christ underthe Old Testament.,  348
IX.-The Glory of Christ in his intimate Conjunction with the Church..  352
X.-The Glory of Christ in the Communication of himself unto Believers.  360
XI.-The Glory of Christ in the Recapitulation of all things in him..  367
XII.-Differences between our Beholding the Glory of Christ by Faith in this
World and by Sight in Hceaven-The First of them Explained..  374




CONTENTS.                                       V
C HAP.                                                                          PAGE
X III.-The Second Difference between our Beholding the Glory of Christ by Faith
in this World and by Sight in Heaven....         389
XIV.-Other Differences between our Beholding the Glory of Christ by Faith in
this World and by Sight in Heaven....  408
MEDITATIONS AND DISCOURSES CONCERNING THE GLORY
OF CHRIST, APPLIED, &c.
Original Preface......                 418
I.-Application of the foregoing Meditations concerning the Glory of ChristFirst, in an Exhortation unto such as are not yet Partakers of him.  419
[I.-The Way and Means of the Recovery of Spiritual Decays, and of Obtaining
fresh Springs of Grace....  432
TWO SHORT CATECHISMS.
PREFATORY NOTE BY THE EDITOR...                       464
The Epistle Dedicatory....                    465
The LESSER CATECHISM.....         467
THE GREATER CATECHISM....  470
I.-Of the Scripture..     e....  470
II.-Of God.....,          471
III.-Of the Holy Trinity.......  472
IV.-Of the Works of God; and, first, of those that are Internal and Immanent.........  473
V.-Of the Works of God that outwardly are of him....  474
VI.-Of God's actual Providence.                           475
VII.-Of the Law of God....  476
VIII.-Of the State of Corrupted Nature......  477
IX.-Of the Incarnation of Christ.......  478
X.-Of the Person of Jesus Christ....                478
XI.-Of the Offices of Christ; and first, of his Kingly...      e  480
XII.-Of Christ's Priestly Office.......  481
XIII.-Of Christ's Prophetical Office.....  483
XIV.-Of the Twofold Estate of Christ......  483
XV.-Of the Persons to whom the Benefits of Christ's Offices do belong.  484
XVI.-Of the Church.....                       484
XVII. —Of Faith........  485
XVIII.-Of our Vocation, or God's Calling us....  486
XIX.-Of Justification.......  487
XX. —Of Sanctification......             487




VI                                CONTENTS.
CHAP.                                                                      PAGE
XXI.-Of the Privileges of Believers                                         489
XXII. —Of the Sacraments of the New Covenant in particular; a holy right whereunto is the Fourth Privilege of Believers.  490
XXIII. —Of Baptism..                                                491
XXIV.-Of the Lord's Supper.                                                 491
XXV.-Of the Communion of Saints-the Fifth Privilege of Believers            492
XXVI.-Of Particular Churches.....  493
XXVII.-Of the Last Privilege of Believers,-being the Door of Entrance into
Glory.                                                       493




GENERAL PREFACE.
IT would be presumption to enter upon any commendation of John
Owen as an author and divine.  His works will continue to gather
round them the respect and admiration of the Church of Christ, so long
as reverence is cherished for the Christian faith. They have defects,
which it is impossible to disguise. His style in general is deficient in
grace and vivacity. His mode of discussing a subject is often tedious
and prolix. Whatever amount of imaginative power his mind possessed, it seems to have been little cultivated and developed; and his
chief excellence as an author, it must be admitted, consists " non in
flosculis verborz6m,-sed in pondere reratn."  In the department of
Biblical criticism, he himself disclaimed any pretensions to extensive
learning. That science had made slender progress in his day, and
the necessity for a careful revision of the text of Scripture, as well as
the abundance of the materials which providentially existed for the
accomplishment of the task, were scarcely known. We feel the less
surprise that he should have committed himself to a strain of animadversion, full of prejudice and misapprehension, on the principles
asserted in the Prolegomena and Appendix to Walton's Polyglott,
when it is remembered that, after the lapse of half a century, and
with all his eminent scholarship and erudition, Whitby, on the criticism of the sacred text, was not a step in advance of the Puritan
divine.
With all this abatement on the praise which is due to Owen,
his signal merits as an author have shed lustre on his name. He
was great in the higher attributes of erudition; for he excelled,
if not in the lear-ing that is conversant about dates, and facts, and
words, most assuredly in the learning of thought; and his sentences
are sometimes impregnated with an amount of meaning that indicates vast stores of information on the views prevalent in past ages
regarding the doctrines of Christianity.  His treatises on experimental religion are yet unrivalled; and it is wonderful with what ease




VIII                  GENERAL PREFACE.
and point he brings the highest principles of the faith to bear on
the workings of the human heart, and the details of Christian experience. His controversial writings, apart from their intrinsic merits,
have a relative value that is perhaps too much overlooked, and
renders them indispensable in any good collection of British literature.  His writings on toleration are an anticipation of much that has
made the name of Locke immortal among the political authors of Great
Britain; and there is truth in the assertion, that the philosopher
" ploughed with the heifer of the Independent."  His work on Arminianism was the first attempt to exhibit a systematic view of the
theology which is known by that designation; and in his controversy
with John Goodwin, he had to deal with by far its ablest advocate.
His elaborate refutation of Socinianism is historically interesting and
important, as addressed in reply to Biddle, who first established a
Socinian congregation in England.  Of his work entitled, " A Vindication of the Animadversions on Fiat Lux," it is justly said by
Orme, that "it embraces the substance of the Popish controversy."
But it is hardly our province to offer any criticism upon the writings
of our author. We cannot refrain, however, from quoting a brief but
very complete judgment pronounced on his merits by a divine whose
eminent worth and spiritual sagacity enabled him to appreciate the
higher qualities of Owen, and who cannot be accused of any denominational prejudice in his favour.  Indeed, some allusions at the close
of the extract indicate, that, in the encomium he passes upon the Puritan, his candour triumphs over some degree of bias against him.
Stillingfleet, the champion of the Anglican Church, when he replied to
Owen's strictures on his sermon entitled, "The Mischief of Separation,"
acknowledges "the civility and decent language" of his antagonist.
" The divines of the Puritan school, however (with due allowance
for the prevalent tone of scholastic subtleties), supply to the Ministerial student a large fund of useful and edifying instruction.  If they
be less clear and simple in their doctrinal statements than the Reformers, they enter more deeply into the sympathies of Christian experience. Profoundly versed in spiritual tactics-the habits and exercises
of the human heart —they are equally qualified to awaken conviction
and to administer consolation, laying open the man to himself with
peculiar closeness of application; stripping him of his false dependencies, and exhibiting before him the light and influence of the Evangelical remedy for his distress.  Owen stands pre-eminent among the
writers of this school.' His scholars' (as Mr Cecil observes)'will
be more profound and enlarged, and better furnished, than those of
most other writers.' Amnong his voluminous works, we may nma;rk his:




GENERAL PREFACE.                     IX
Exposition of the Epistle to the Hebrews (with all its prolixity), as
probably the most elaborate and instructive comment upon a detached
portion of Scripture. His work on the Spirit (though discordant in
some particulars from the principles of our church) embraces the most
comprehensive view of this vitally-imnportant subject. His Exposition
of Psalm cxxx. exhibits the most full and unfettered display of divine
forgiveness, admirably suited to the perplexities of exercised Christians.
His Tracts upon' Understanding the Mind of God in Scripture,' and'The Reason of Faith,' manifest his usual accuracy of spiritual discernment.  His treatises upon Indwelling Sin, Mortification of Sin, the
Power of Temptation, and the Danger of Apostasy,-mark uncommon
depths of exploring the secrecies of the heart. His view of Spiritualmindedness draws out a graphic delineation of the tastes and features
of the new character. And indeed, upon the whole,-for luminous exposition, and powerful defence of scriptural doctrine,-for determined
enforcement of practical obligation,-for skilful anatomy of the selfdeceitfulness of the heart, and for a detailed and wise treatment of
the diversified exercises of the Christian's heart,-he stands probably
unrivalled. The mixture of human infirmity with such transcendent
excellence will be found in an unhappy political bias-in an inveterate dislike to episcopal government, and (as regards the character of
his Theology) a too close and constant endeavour to model the principles of the Gospel according to the proportions of human systems.
But who would refuse to dig into the golden mine from disgust at
the base alloy that will ever be found to mingle itself with the ore?"
And in a note he adds, "Though his works will be the Minister's
constant companion through his course, yet are they most valuable
parts of his preparatory study, as exhibiting scriptural doctrines in an
experimental mould and in practical influence,-a complete pattern
of that form of Ministry which equally adapts itself to the various
purposes of our office."l
It was to be expected, if such was their value, that his works should
enjoy an extensive circulation.  Nor was their popularity confined to
England. They have repeatedly appeared in the language of Holland; and by the Dutch divines the most favourable mention is made
of the various treatises of our pious and learned Puritan. We are informed by Dr Steven,2 that his Exposition of the Epistle to the
Hebrews was so highly prized by Mr Simon Commenicq, an opulent merchant in Rotterdam, that he ably translated the work,
1 The Christian Ministry, p. 42-44, by the Rev. Charles Bridges, A.M.
2 See his interesting History of the British Churches in the Netherlands.
VOL. I.                                             B




X                         GENERAL PREFACE.
and  had  it printed in seven volumes quarto (Amsterdam, 17331 740), and gratuitously circulated most of the impression. His work
which bears the title, ~EOAOrOTMENA  HIANTOAAIIA, &c., originally published at Oxford in 1661, must have been highly esteemed
abroad, as it was reprinted at Bremen in 1684, and at Franeker in
1700.1
In Scotland, the influence exerted by Owen's writings has been
very great.  They imbued with their own manly, solid, and scriptural character, the warm and evangelical theology of the early fathers
of the Scottish Secession,-in some respects the only distinctive
school of theology which Scotland has produced. The best modern
edition of his commentary on the Hebrews we owe to the care and
industry of Dr Wright, a minister of the Established Church in Stirling.  In the list of subscribers to a folio volume of Owen's works,
there are twenty names connected with the nobility, and of these
fifteen belong to Scotland.
So early as the year 1721, the project seems to have been seriously
entertained of collecting and  publishing, in  a series of uniform
volumes, a complete edition  of his works.  A  large and elegant
folio, to which we have just referred, then issued from the London
press, containing his Sermons, his Tracts (either already published or
existing hitherto as manuscript in the possession of his friends), and
the Latin Orations which he delivered when vice-chancellor of the
University of Oxford.  Prefixed to it is an excellent likeness of Owen,
and it is dedicated to Sir John Hartopp, who had been his intimate
friend, and who, at the advanced age of eighty-four, still survived him,
1 Mr Ryland of Northampton entertained a strong opinion in regard to the
value of the same work. In a tract entitled, "A Select Library for a Student of
Divinity," he gives an estimate of its merits with an amusing intensity of expression.  Trhis book," says he, " bears the same rank, and has the same relation to
the study of divinity, which the' Principia' of Sir Isaac Newton bears to the true
system of the world, in the study of natural philosophy; and it is of equal importance to all young divines which that great man's work is to young philosophers.
-Dr Owen wrote this most learned of all his works in the meridian of his life,
when he was vice-chancellor of Oxford, and published it soon after he quitted
that office. This book gives an account of the nature, source, and study of true
divinity in all ages, but especially since the Christian dispensation of the glorious
Gospel. The last chapters of the book are peculiarly sweet and excellent; his
directions to students how to proceed in attaining furniture for their sacred office,
are wise, serious, and evangelical in the highest degree. Nothing can be more
rich, savoury, and divine. I am ashamed of my countrymen for their ignorance of
this incomparable work,-perhaps the very greatest of the kind that ever was written
by a British divine; and it now lies buried in dust, amidst the lumber of-a bookseller's garret, whilst a thousand volumes of wretched trash in divinity, with their
pompous bindings, stand as monuments of human folly, in our book-cases and
libraries." See Dr Cotton Mather's " Student and Preacher," republished by John
Ryland, A.M. of Northampton, 1781.




GENERAL PREFACE.                     xi
and contributed the most important materials in the ME/emoir of his
Life by Asty, which appears at the commencement of the volume.
Although Asty signed the epistle dedicatory, and wrote the memoir,
the preface is subscribed by other names as well as his own,-John Nesbitt, Maatthew Clarke, Thomas Ridgley, D.D., and Thomas Bradbury,
eminent Independent ministers in London. From this preface we
learn that these gentlemen were desirous to publish all the treatises
of Owen in volumes corresponding in size and appearance with the
one ushered under their auspices into public notice. There was a
large body of subscribers to it, amounting in number to three hundred and seventy-five.  The editors, accordingly, felt themselves
bound to acknowledge the " uncommon encouragement" which as yet
they had received to persevere in their undertaking. The scheme,
however, proved abortive;-nothing appeared in addition to the
volume which we have just described. The circumstance is much to
be regretted, as the editors evince a laudable degree of care in their
task, so far as it had proceeded. The memory of Owen was yet fresh,
and no difficulty at that time would have been experienced in collecting all the genuine productions of a divine to whose literary industry the Church of Christ had been so largely indebted. It would
seem to have been the practice of that age, whenever any author died
whose works had commanded an extensive circulation in religious
society, immediately to issue a collected edition of them in volumes
of folio size, according to the prevailing taste.  Mtanton died in
1677, and during the years 1681-1691 his works were collected into
five such volumes. Thomas Goodwin died in 1679, and the five
volumes of his collected works were issued from 1681 to 1696. Charnock died in 1680, and forthwith, in 1684, his works were published
in two volumes. Flavel died in 1691, and in 1701 the edition of
his works in two volumes was printed. Bates died in 1699, and in
the following year a volume, including all his productions, was given
to the public. Howe died in 1705, and a complete edition of his
works, in two volumes, appeared'in 1724. It may seem strange that
it should have fared differently with the works of Owen, whose name
towers into just pre-eminence among all his venerable compeers in
Puritan literature. It serves to illustrate the comparative extent of
his labours, as well as to indicate, perhaps, the special difficulty which
may have prevented the same honour and service being rendered to
his memory by the publication of his collected works, when we bear
in mind that one of them, his Exposition of the Epistle to the Hebrews, occupies of itself alone-four goodly folios.
Several treatises of Owen have won for themselves a high place in




XII                    GENERAL PREFACE.
the standard theology of our country, and have, accordingly, during
the last century, passed through innumerable editions; but it was not
till 1826 that another and more successful effort was made to enrich
our theological literature with a uniform edition of all his works.
The credit of this undertaking is due to the enterprise of Mr Baynes,
the London publisher. The edition was comprised in twenty-one
octavo volumes,-the first, however, consisting of the Memoir of
Owen's Life and Writings by Mr Orme,-and was printed under the
editorial care of Mr Russell, a Dissenting minister in the neighbourhood of London. As the first attempt' to collect the works of Owen,
-an attempt, the difficulty of which may be inferred from the fact
that in his lifetime Owen himself had for years lost sight of some of
his own treatises,-and to publish them in a respectable form, it deserved well of the Christian public; and was indeed favourably received, for the subscribers to it rose to the number of three hundred
and forty-six, and'the impression, it is believed, has been long since
exhausted.
The price at which, whether from its scarcity or its size; the edition
of 1826 stood, prevented many from purchasing it who cherished an
admiration for the writings of this gTeat Nonconformist divine.  A
strong desire was evinced, in various ways, that his works might be
issued in a form more accessible to the generality of the religious community. The publishers of the present edition lay claim to nothing
more than the discernment by which they were led to' mark, and
the zeal with which they have endeavoured to supply, what was felt
to be a want and desideratum by the public.  They have been fully
justified in the belief under which they were induced to embark in
this undertaking, by the number of subscribers to this edition,-a
number almost unprecedented in the history of religious publications,
and extending to nearly three thousand.
They had hardly begun to print, before they became aware, on a
thorough examination of the previous edition, from which they intended to print, that on other grounds besides the scarcity of the former
one, a new edition was imperatively required. It would be invidious
to animadvert in disparaging terms on the manner in which the
works of Owen have been generally published. Every effort to extend the knowledge of them is entitled to a cordial meed of approbation.  It is but justice to the reader, however, that he should be
1 A statement occurs in the " Encyclopsedia Britannica " that Owen's works are
printed in seven folio volumes. If it be meant that there are seven folio volumes
of Owen's works, there is a sense in which the statement is true; but the folios
must be of unprecedented size which could include all the works of our author in
this number. It is an obvious mistake.




GENERAL PREFACE.                    XIII
informed on what principles the editorship of the present issue of his
works has been conducted.
It was necessary that, in the simple matter of printing, greater
accuracy should be studied than appears in previous editions. From
the first, the publications of our author suffered greatly in this respect.
He complains that the "Theologoumena" had been much disfigured
with errors, " nobis a praelo a capite ad calcem operis absentibus."
He appends a humorous note to his treatise entitled, "Salus Electorum Sanguis Iesu; or, the Death of Death in the Death of Christ,"
which we may quote, as illustrating how the inaccuracies in the old
editions may have arisen. In reference to a list of errata that follows,
he says, " I must inform the reader, that I cannot own any of his
censures until he shall have corrected these errata, and allowed, besides, many grains for literal faults, viz., parius for parvus, let for set,
himz for then, and the like; also mispointing and false accenting of
Greek words, occasioned by my distance from the press; and something else, of which it would be too much tyranny in making the
printer instrumental in the divulging."  Subsequent editions evince
little improvement in this direction. Even the edition of 1826though manifesting some advance in point of correct printing-is
not what it might have been.
No liberties have been taken with the text of the author.  On the
contrary, in order to restore it to its original purity, a diligent comparison has been instituted between recent editions of his works and
the original edition, or at least some edition which, having been
published during the lifetime of Owen, may be supposed to have
been given to the public with his corrections, and under his own
superintendence. Wherever any alteration seemed requisite, or an
omission needed to be supplied, the words added have been placed
in brackets, in order to distinguish' them from the author's text.
Slight grammatical errors have been corrected, but no change has
been made on the venerable archaisms which sometimes occur in
the modes of thought and expression which he was in the habit
of using. Some accommodation of this kind to the usages of modern
language may be quite proper in the publication of any of his
treatises for popular use; but in a standard edition of his works such
a course is altogether inexpedient. It seems a breach of faith with
the author.  It would unsettle the landmarks of British literature.
It is demanded by no necessity, as hardly any words employed by
Owen have become so obsolete as to be now unintelligible. In order,
therefore, that the mind of our author should'be expressed in his
works in its full idiosyncrasy, it was felt a duty to abstain from any




XIV                   GENERAL PREFACE.
rash intermeddling with the costume of his thoughts, and to adhere
with scrupulous jealousy to the ancient text.
The punctuation has undergone a thorough revisal.  Passages
which, from negligence in this respect, were previously very obscure,
have brightened into significance, so as even to impart to the style a
measure of clearness and animation of which it might have been
deemed incapable. In the more important treatises, we have endeavoured to make a judicious and sparing restoration of the Italics, of
which copious use is made in the old editions. They were employed,
not merely for the purpose of emphasis, but to indicate quotations,
and the train of thought.  Quotations are now denoted by the ordinary marks in modern printing.  The Italics are retained, where
emphasis seems to have been designed, and where they tend to give
connection and vividness to the composition.
In common with the authors of that age, Owen indulged freely in
divisions and subdivisions of any topic under his consideration. The
numerals employed to indicate the progress of thought were found in
much confusion,-omissions occurring even in the early editions which
appeared before the author's death, and changes having been subsequently introduced (of course without the author's sanction), which
often destroy the connection and force of his statements, and bewilder
his readers in a labyrinthine maze of numeration.  Care has been
taken to rectify these errors, and the subdivisions are denoted by the
usual gradation in the numerals-I, 1, (1),- [1], first, and first. It
would have been an advantage if we could have dispensed with this
cumrbrous and complex apparatus; but such a course would have been
questionable in principle, and indeed, on a little examination, will be
seen to have been impossible.
The Scripture references demanded serious attention. A score of
errors has sometimes been detected in a single sheet. Occasionally,
moreover, when the words of Scripture were quoted, whether from
mistakes in transcription and printing, or in consequence of the quotations having been made from memory, several inaccuracies have
been noticed. These have been all corrected. No attempt, however, has been made to interfere, when it was evident that the author,
as he sometimes does, purposely varied the translation of the authorized version of the Scriptures, in order to elicit more fully the import of the original.
Perhaps the works of Owen have suffered most injustice in regard
to his quotations from the Greek and Latin Fathers. Even the
editions which were printed when he was himself alive, here abound
in errors to a degree that is a scandal to the British press. The




GENERAL PREFACE.                     XV
circumstance can only be explained from the pressure of multifarious
duties leaving the author little time to attend to the details in the
printing of his own works.  It would seem that this task was often
devolved on others, who, in the department of the Greek and Latin
citations, have not given much evidence of their competency for it.
To these original errors many more were added in each successive
edition, till some passages from the Fathers, but for the characters ill
which they were printed, when Greek, might have been Latin as
well as Greek,-or when Latin, might have been Greek as well as
Latin, for all the meaning that could be expiscated from them; and
the riddle they presented to the reader could only be solved by the
use of that suspicious instrument of criticism,-mere conjecture.  So
Herculean seemed the task of correcting and verifying these references
and quotations, that Mr Russell, in 1826, expressly declined to under.
take it. In a note to the treatise on the " Reason of Faith," he remarks, " The editor takes this opportunity of stating, that he does
not undertake-nor would it be possible, without a prodigious, and
at the same time almost useless, expenditure of time and labour, and
a boundless accumulation of books-to verify the numerous quotations of Dr Owen from the Fathers, and schoolmen and controversialists of a more recent period."  We have only to state, that, so far
as circumstances permitted, the best attention of the present editor
has been given to these quotations, and that at least all the most
important of them have been duly verified and collated, and the
proper reference given to their place in the writings of the Father
from whom they may have been adduced.
A prefatory note has commonly been giATen to the different treatises. It is intended by the note simply to indicate the design of the
treatise, to submit a brief analysis of its contents, and to specify the
date of its original publication, the judgment that has been formed
of its merits, and any circumstances of interest bearing on its character, or connected with its history.  The perusal of a work presup-poses some knowledge of its design and contents, before the reader
is induced to devote his time to the examination of it. W~hen old.
works are republished, there is no present impulse to discuss their
merits, and the organs of periodical criticism seldom bestow on them
a formal and detailed review; so that a reader is sometimes at a loss
to judge of the treatise of an old author, whether it be worthy of his
attention, or likely to interest him, or what precise object it was
intended to serve. Prefatory notes, therefore, supplying a key to
the author's intention, so far as it can be gathered, have been inserted in the present edition. Explanations have been sometimes




XVI                   GENERAL PREFACE.
appended at the foot of the pages, in regard to any statements or
allusions that general readers might fail to understand. The editor,
however, has been anxious not to overlay the text in any instance
with a parade of authorities and references, seeking in his duties
to be under the influence of the sentiment,-Prodesse quamz conspici.
To promote facility of reference to the various productions of
our author, they have been arranged in three divisions,-Doctrinal,
Practical, and Controversial, and in each of these divisions the works
have been given, as far as possible, according to the years in which
they were published.  It would be vain to attempt rigid precision and accuracy in any such arrangement that might be adopted.
There are treatises which are at once doctrinal and practical in their
nature.  Some advantages would have accrued had the chronological
-order been followed, and had the works been inserted in this edition
altogether according to the date of their original publication. But
much confusion and irregularity would have been the result, and
treatises, among which an obvious affinity existed in their subject and
design, would not have been included in the same volume.
A complete index will be given in the last volume, embracing the
Greek and Hebrew words quoted from Scripture, the texts explained,
and the subjects discussed by our author.
It only remains for the editor to express his obligations to the
Rev. John Edmondston of Ashkirk, whose aid has been invaluable,
especially in the department of the Greek, Latin, and Hebrew quotations; to the Rev. John Cunningham, LL.D., who kindly undertook the research and inquiries that were found necessary in London;
and to the custodiers of the different public libraries in Edinburgh,
through whose courtesy free access was granted to them, in order to
prosecute the business of collation.
The best thanks of the publishers are due to the Rev. Andrew
Thomson, for the Memoir of Owen which graces this edition of
his works; and to the trustees of the Lancashire Independent College, for the use of a portrait which belongs to the library of the
college, and from which the portrait at the beginning of this volume
has been engraved. The engraving is a very truthful representation
of the countenance of Owen, according to the original painting from
which it has been taken, and which, on the whole, has been preferred to -any other likeness of him, as more in harmony with the
depth and dignity of his character.
There are some important publications of' Owen which were not




GENERAL PREFACE.                   XVII
included in Mr Russell's edition. The Exercitations on the Sabbath
do not appear in it, as they belonged to the preliminary dissertations
prefixed to the Exposition of the Epistle to the Hebrews. They
were issued. separately by our author, in order to diffuse sound views
on the obligation of the Sabbath, among a wider circle of. readers
than his ponderous commentary was likely to overtake. Dr Wright
restored them to their proper place in the introduction to the commentary. The " Theologoumena," &c., also was not comprehended in
the edition of 1826. In order to render this edition quite complete,
the publishers contemplate a separate arrangement, by which subscribers, should a demand exist for it, will be supplied with the
" Theologoumena," and any other productions of our author not
included in the previous volumes of this edition. There is a probability, also, from a desire already expressed for it, that the Exposition of the Epistle to the Hebrews-the noblest monument of
Owen's learning-will be published uniform with this edition of his
works.
With these statements and explanations, the public must be left
to judge of the merits and value of this edition of Owen's works.
The editor may be permitted to express his own sense of the importance of the charge with which he has been intrusted, and his ardent
desire that the volumes issued under his superintendence may prove,
in elegance and correctness, worthy of the precious treatises contained
in them, and a befitting monument to the name and memory of
Owen. He was called by a sudden and urgent application to undertake these editorial labours, involving an expenditure of time and an
amount of care and research beyond his own anticipation, and such
as few are in circumstances to appreciate. No Christian man in his
position could divest himself of solemn feeling, under the reflection
that this publication, from the wide circulation already insured to it,
must exert a mighty influence in guiding the minds of men, and
moulding their habits of thought and action,-a feeling relieved only
by the consideration that the principles of Owen were a close and
faithful transcript of the Gospel of Christ, and that multitudes have
already ripened for glory in meditation upon his pages. Should
these volumes prove conducive to the same result, and perhaps on a
wider' scale, from the increased circulation now given to religious
treatises of such sterling excellence, any amount of editorial care. and
labour will not be misspent. The labour has even already been its
own reward; nor was it a mean ambition, to have one's name linked,
by a connection however humble, with the great Nonconformist,




XVIII                  GENERAL PREFACE.
whose writings in defence of toleration, and in rebuke of tyranny,
did much to secure for us the rich inheritance of freedom and civil
privilege in which we rejoice, and whose theology has stamped a
deep and lasting impress on the religious character and tendencies of
his nation.
W. H. G.
EDINBURGa, AJugust 1850.




LIFE OF DR OWEN.
BY REV. ANDREW THOMSON, B.A.,
EDINBURGH.




"'Semper quidera  operae pretium  fuit illust.ies sanctorum  describere vitas, ut
sint in speculum  et exemplum et quoddam veluti condimentum vitae hominnm
super terram.  Per hoe enim quodammodo apud nos etiam post mortem vivunt,
nmultosque ex iis qui viventes mortui sunt, ad veram vitam provocant et revocant."
BERNARD.o




LIFE OF DR OWEN.
CHAP. I.
HIS STUDENT-LIFE.
IT is matter of just regret and complaint that no elaborate contemporary memoir of this great Puritan was ever written. Twenty years
after his death, Cotton IMather, in his " Magnalia Americana Christi,"
declared "that the church of God was wronged, in that the life of
the great John Owen was not written;" and it was only when twenty
years more had elapsed that a life of Owen at length appeared, from
the pen of MVir Asty, a respectable Independent minister in London;
which, though written under the eye of Sir John Hartopp, a particular friend of Owen, and for many years a member of his church,
is chargeable with numerous inaccuracies, and so scanty withal, as
"not to contain so many pages as Owen has written books."'  In
addition to this, an equally brief anonymous memoir has fallen into
our hands, professing to have been written by one who " had the
honour to know this eminent person well, and to hear him frequently;
though he must confess that he had not then years and experienceenough to conceive a suitable idea of the Doctor's great worth." But
the student who should wish to search for voluminous contemporary
records and early reminiscences of Owen, will look in vain for such
full and accurate memorials as Dr Edmund Calamy has given us of
Howe; or for such an inexhaustible storehouse of incident, and almost
redundance of mental portraiture, as Richard Baxter has given us of
himself. The sources from which the modern biographer must draw
his notices of Owen, besides those already named, are to some extent
the representations of adversaries, who could not be silent on so great
a name, or withhold reluctant praise; the not infrequent allusions to
Owen in the lives of his contemporaries; the statements of general
history and biography,-such as are to be found in the pages of Neal,
Calamy, Middleton, Palmer, and others; and, perhaps the most
Orine's Memoirs of Owen, p. 2.




XXII                  LIFE OF DR OWEN.
valuable and interesting of all, the many unconscious touches of
autobiography which may be found in his prefaces to his various
works. Of all of these MAir Orme has made excellent use in his Life
of Owen; which is a remarkable specimen of untiring research, solid
judgment and ability in the disposal of his materials, and, making
some allowance for honest bias, of biographical fidelity: and from
all of these, and especially from Mr Orme himself, we shall gather
the details of our biographical sketch and estimate of Owen.
The genealogy of the subject of our memoir leads us back to a
family of high rank and reputation in Wales, whose remoter links
connect it with the five regal tribes. In the reigns of Henry VIII.,
Edward VI., and Queen ]Mary, we meet with the name of Lewis
Owen as Vice-chamberlain and Baron of the Exchequer in North
Wales, and High Sheriff of the county of MLerioneth; as honoured by
correspondence with those monarchs in reference to the affairs of
Wales, and as going forth on a commission to clear the country of those
felons and outlaws who had sought refuge in great numbers amlong
its mountains, during the turbulence and relaxed authority that had
arisen from the long wars between the houses of York and Lancaster.
At a later period this honoured ancestor fell a sacrifice to his fidelity
as a magistrate; for, on his return from the assizes in Montgomeryshire, he fell into the hands of a band of outlaws, who had taken a
vow of revenge against him on account of the capture of their companions, and, deserted by all but one faithful friend; was murdered
by them in the woods of Monthrey.l
H-umphrey Owen, a branch of this same family, married Susan, a
grand-daughter of Lewis Owen; and to him there were born in succession fifteen sons, the youngest of whom was Henry Owen.  HIenry
was dedicated by his parents to office in the church, and having received an education, in language, philosophy, and divinity, at Oxford,
in the course of time became vicar of Stadham, in Oxfordshire. Here
he proved himself so " painful a labourer in the vineyard of the Lord,"
and so uncompromising an advocate for reformation in the church, as
to receive testimony to his fidelity in the jealousy and displeasure of
the dominant ecclesiastical powers, and to be branded with the name
of " Puritan."  To this worthy vicar there was born, at Stadham, in
the year 1616, a second son, JOHN OWEN, the subject of this memoir,
who was destined to shed a new renown on their ancient house, and
to eclipse, by the more substantial glory of his virtues, learning, and
genius, the dim lustre of their regal lineage.'
Little is known regarding the childhood of Owen; and no records
whatever have descended to tell us of the mother to whom was committed the training of his most susceptible years, and who was to be
XAsty's Memoir, p. ii. Anonymous Memoir, p. v.  2 Ibid.




HIS STUDENT-LIFE.                      XXIII
the Monnica to this future Augustine.  There is reason to think that
he received the elements of a common education from the good vicar
himself, under the domestic roof at Stadham; while, after a few years
of home education, he was transferred to a private academy at Oxford,
where he entered on his classical studies under the superintendence
of Edward Sylvester, a tutor of eminence, several of whose pupils
rose to the highest distinction, and even won for themselves at no
distant date an undying fame. A comparison of dates makes it
unlikely that the two were playmates; but it is interesting to notice,
that the same quiet institution, in the parish of All-Saints, which now
received within its walls the future great theolpgian of the Puritans,
was also the place in which was initiated into the Greek and Roman
tongues the immortal Chillingworth,  of whose gaeat work, " The
Religion of Protestants," it is not too much to say, that it is sufficient to shed honour, not on a university merely, but on an age.'
One fact will suffice to show the energy with which the young pupil
applied himself to his studies, as well as the unusually early development of his faculties, that, at the age of twelve, he was found to have
outgrown the instructions of Sylvester and to be ripe for the university.  He was, accordingly, entered a student at Queen's College at
this age, which, in the case of most youths, would have been most injudiciously premature, and, even at this period, must have seemed
strangely early; for, in looking into the lives of some of the most
eminent of his contemporaries, we meet with no instance of similar
precocity.  Bishop Hall, for example, enrolled himself at Cambridge
at fifteen,2 while his great Puritan contemporary, John Howe, did
not enter Oxford until he had reached the riper age of seventeen.3
Few men of great eminence appear to have occupied the chairs of
the university at this period; but Owen was fortunate enough to have
his studies in mathematics and philosophy superintended by a tutor of
solid attainments and subsequent high distinction,-Thomas Barlow,
then a fellow of Queen's College, afterwards its provost, and who, in
course of time, was elevated to the see of Lincoln.4 The boy-student
devoted himself to the various branches of learning with an intensity
that would have unhinged most minds, and broken in pieces any
1 Wood's Atberne Oxonienses, p. 97. Orme, p. 7.
2 Hamilton's Memoir of Bishop Hall, p. viii.
3 Urwick's Life of Howe, p. vi.
W4  e have additional authority for many of the above facts in one of the larger
epitaphs on Owen by his friend the Rev. T. Gilbert of Oxford; some lines of
which we subjoin:" Literis natus, literis innutritus, totusque deditus;
Donee animata plane evasit bibliotheca:
Authoribus classicis, qua Gruecis, qua Latinis,
Sub Edv. Sylvestro, scholme private Oxonii moderatore
Operam navavit satis felicem:
Feliciorem adhuc studiis philosophicis,
Magno sub Barlovio, coill. reginalis, id tempus, socio."




XXIV                  LIFE OF DR OWEN.
bodily constitution except the most robust. For several years of his
university curriculum he allowed himself only four hours of the night
for sleep, though he had the wisdom so far to counteract the injurious
influence of sedentary habits and excessive mental toil, by having recourse to bodily recreation in-some of its most robust and even violent
forms. Leaping, throwing the bar, bell-ringing, and similar amusements, occasionally allured him from his books; and it may perhaps
surprise some, who conceive of the men of that age as unsocial and
unfriendly to all the lighter graces and accomplishments, to learn that
Owen received lessons in music from Dr Thomas WVilson, a celebrated
performer on the flute, and the favourite preceptor in the same elegant and delightful art of Charles I.  It may perhaps have been
from grateful recollections of these youthful and fascinating exercises,
in which the student had been accustomed to unbend from too protracted and severe studies, that Owen at a future period, when elevated to the vice-chancellorship of Oxford, appointed his early tutor
professor of music in the university.l
Still, the hours which are taken from needful rest are not redeemed,
but borrowed, and must be paid back with double interest in future
life; and Owen, when he began to feel his iron frame required to pay
the penalty of his youthful enthusiasm, was accustomed to declare
that he would willingly part with all the learning he had accumulated
by such means, if he might but recover the health which he had
lost in the gaining of it. And he was wont to confess with a far
profounder sorrow, not unmixed with shame, that no holy oil at this
time fed his midnight lamp; but that the great motive which had
borne him up, during those days and nights of consuming toil, was
an ambition to rise to distinction and power in the church.  We can
well believe that the severity of this self-condemnation would, by a
judge more tender than himself, have so far been mitigated by the
knowledge of another motive, which must have had considerable influence upon his mind, arising from the fact that his father had been
unable to render him any adequate pecuniary assistance, and that he
had hitherto been indebted for his support to the liberality of an
uncle in Wales. But still, when more amiable motives have been
allowed their full force, a mere earthly ambition must be acknowledged to have been the main-spring of all his past efforts; and we
cannot doubt that, when he returned to the university at a future
period, these condemnatory reminiscences arose strongly in his mind,
and that, like Philip Henry in similar circumstances, while thanking
God that his course had been unstained by vices, he could insert in
his book, "A tear dropped over my university sins."2
Asty, p. iii. Orme, p. 9.
2 Bogue and Bennet's History of Dissenters, ii. 211, 226.




HIS STUDENT-LIFE.                 XXV
And here let us pause for a moment, to look at the circumstances
of another student, who was destined at a future day to shine with
Owen in the same bright constellation. While Owen was walking
amid the majestic structures and academic shades of Oxford, or bending over the midnight page, Richard Baxter might have been seen
amid the enchanting scenery of Ludlow Castle, or, later still, in the
small village of Wroxeter, with little help or guidance from man, but,
under the promptings of an indomitable will, and with all omnivorous
appetite for knowledge, allowing no difficulties or discouragements to
clamp the ardour of his pursuits. Without the advantage of the systematic training of a university, or the command. of the rich stores of
its libraries, this was almost compensated to his athletic soul by the
more discursive and varied range which both his tastes and his necessities thus gave to his studies. In the writings of Thomas Aquinas,
Anselm, and Duns Scotus, which to most minds would have been dry
and barren as the sands of the desert, his acute intellect found high
exercise and real delight, and rejoiced in whetting and exercising on
them its dialectic powers, until he could rival in subtle and shadowy
distinctions those ghostly schoolmen. Two years the senior of Owen,
he was also "in Christ" before him; and while the Oxford student was
still feeding the fires of an earth-born ambition, Baxter had learned
from Sibbs' Bruised Reed, and from his Bible, the art of holy meditation; and, even in the later years of his student-life, might have
been seen at that hour when it was too dark to read and too early to
light his lamp, devoting its sacred moments to thinking of heaven and
anticipations of the " saints' everlasting rest." 1 But the same grace
was soon to descend upon the soul of Owen, and, co-operating with
providential occurrences, to withdraw him for ever from the poor daydreams of a mere earthly ambition. While he was measuring out for
himself a course which, if successful, would probably have made him
a secular churchman, and even an intolerant persecutor, Christ had
said of him, " I will show him how great things he must suffer for
my name's sake."  Let us now trace the influences and events which
brought about in the mind and outward circumstances of Owen
this mighty change.
We have no minute information regarding the means by which his
mind was first turned with serious personal interest to the supreme
subject of religion. Perhaps the dormant seeds of early instruction
that had been lodged in his mind under the roof of the humble vicarage now began to live; perhaps some of those truths which he was
storing in his mind as matter of mere intellectual furniture and accomplishment had unexpectedly reached his heart; or the earnest,
struggles on religious questions that were beginning to agitate the
Jenkyn's Essay on the Life of Baxter, pp. iii.-v.




XXVI                  LIFE OF DlR OWEN.
kingdom had, in some measure, arrested the sympathy of the young,
recluse; or thoughts of a more serious kind than he had yet entertained had arisen in his mind, he knew not how, like invisible and
life-awakening spring-breezes; or all these things combined may have
been employed as influences in bringing him at length to " seek first
the kingdom of God, and his righteousness."  At all events, we have
Owen's own testimony to the fact, that in the later years of his university life, the Divine Spirit began to work in his soul a new class
of thoughts and emotions; and though it was not until a later period
that he entered upon the full peace and holy liberty of the kingdom
of God, he was brought even then to submit his life to the supreme
control of religious principle, and to ask, "What wilt thou have me
to do?"
While his mind was undergoing this great change, events were
occurring in the government of the university which were fitted to
put his religious principle to the test, and to try it, as it were, by fire.
William Laud having, by a succession of rapid advancements, been
raised to the chancellorship of Oxford, hastened to introduce into it
those Romish innovations which, as the privy councillor and principal
adviser of Charles, and the intimate associate of Strafford, he had
already done much to infuse into the general ecclesiastical policy of
the nation. The naturally arrogant and domineering spirit of this narrow-minded ecclesiastic, whom even Clarendon describes as "rough
of temper, impatient of contradiction, and arbitrary," 1 had far more to
do with those oppressive measures which marked his fatal ecclesiastical supremacy, than those mistaken views of the rights of conscience
which at this period dragged so many better and more amiable men
into the ranks of persecutors. Accordingly, we find him requiring the
adoption, by the university, of many of those rites and ceremonials
which savoured the most strongly of Popish superstitions, and in
some instances were identical with them, and which the Reformers of
England had soonest renounced and most severely condemned; the
penalty of resistance to this demand being nothing less than expulsion from the university.
This bold innovation at once dragged Owen from the privacy of his
student-life into all the stern struggles of a public career. And his
mind, delivered by the fear of God from every other fear, was not slow
in resolving on resistance to the bigoted prelate's intolerant statutes.
Many of the rites which Laud imposed were such as he in conscience
believed to be divinely forbidden; and even things which, if left unimposed, might have been borne with as matters of indifference, when
authoritatively enjoined as of equal obligation with divine appointments, he felt ought to be resisted as an invasion of the divine prero1 Heylin's Life of Laud, p. 252.




HIS STUDENT-LIFE.                XXVII
gative and the rights of conscience,-" a teachiog for doctrines of the
commandments of men."  This was the ground that had been occupied by the Puritans from the days of Elizabeth, when Ridley and
Latimer had " played the man in the fire;" and though we have no
record of Owen's mental exercise at this period, yet, with the course
that was actually taken by him before us, we cannot doubt that he
now unconsciously felt his way to this first Puritan standing-point,
and that the following passage, written by him long afterwards, expresses the principles which animated his mind and decided his
movements:
"They [believers] will receive nothing, practise nothing, own nothing
in His worship, but what is of His appointment. They know that from
the foundation of the world he never did allow, nor ever will, that
in any thing the will of the creatures should be the measure of his
honour, or the principle of his worship, either as to matter or manner.
It was a witty and true sense that one gave of the Second Commandment,' iVon i'mago, nZon simulachrwun prohibetur, sed, non facies
tibi;'-it is a making to ourselves, an inventing, a finding out ways of
worship, or means of honouring God, not by him appointed, that is so
severely forbidden. Believers know what entertainment all will-worship finds with God.'Who hath required this at your hand?' and,'ITn
vain do ye worship me, teaching for doctrines the traditions of men,' is
the best it meets with. I shall take leave to say what is upon my
heart, and what (the Lord assisting) I shall willingly endeavour to
make good against all the world,-namely, that that principle, that
the church bath power to institute and appoint any thing or ceremony
belonging to the worship of God, either as to matter or to manner,
beyond the orderly observance of such circumstances as necessarily
attend such ordinances as Christ himself hath instituted, lies at the
bottom of all the horrible superstition and idolatry, of all the confusion, blood, persecution, and wars, that have for so long a season
spread themselves over the face of the Christian world; and that it is
the design of a great part of the Book of the Revelation to make a
discovery of this truth.
"And I doubt not but that the great controversy which God hath
had with this nation for so many years, and which he hath pursued
with so much anger and indignation, was upon this account, that,
contrary to the glorious light of the Gospel, which shone among us,
the wills and fancies of men, under the name of order, decency, and
authority of the church (a chimera that none knew what it was, nor
wherein the power did consist, nor in whom reside), were imposed on
men in the ways and worship of God. Neither was all that pretence
of glory, beauty, comeliness, and conformity, that then was pleaded,
any thing more or less than what God doth so describe in the Church
VOL. L                                            C




XXVIII                LIFE OF DR OWEN.
of Israel, Ezek. xvi. 25, and forwards. Hence was the Spirit of God
in prayer derided,-hence was the powerful preaching of the Gospel
despised,-hence was the Sabbath-day decried,- hence was holiness
stigmatized and persecuted. To what end? That Jesus Christ might
be deposed from the sole power of law-making in his church,-that
the true husband might be thrust aside, and adulterers of his spouse
embraced, -that taskmasters might be appointed in and over his
house, which he never gave to his church, Eph. iv.  1,- that a
ceremonious, pompous, outward show-worship, drawn from Pagan,
Judaical, and Antichristian observances, might be introduced; of all
which there is not one word, tittle, or iota in the whole book of God.
This, then, they who hold communion with Christ are careful of,they will admit nothing, practise nothing, in the worship of God,
private or public, but what they have his warrant for.  Unless it
comes in his name, with'Thus saith the Lord Jesus,' they will not
hear an angel from heaven."'
While the well-informed conscience of Owen thus distinctly forbade conformity, every consideration of seeming worldly interest
strongly pleaded for pliant acquiescence in the statutes of Laud. To
abandon Oxford, was to dash from him at once all those fair prospects
which had hitherto shone before him in his career as a student,-to
shut against himself the door, not only of honourable preferment, but,
as it probably at this time appeared to his mind, of Christian usefulness, -to incur the inevitable displeasure of that prelate, whose keen
and sleepless efforts to search out all who were opposed to his policy
had already subjected every corner of the realm to a vigilant and
minute inspection, and whose cruel and malignant spirit was already
finding desolating scope in the unconstitutional measures and atrocities of the Star Chamber and the High Commission.  And even
though these latter perils might seem to be remote as yet from his
head, yet could he not be blind to the fact, that, by such a step, he
might incur the implacable displeasure of his Royalist uncle in Wales,
who had hitherto supplied him with the principal means of support
at Oxford, and expressed his intention, in case of continued satisfaction with his conduct, of making him heir to his estates. -Yet
all these probable consequences of non-compliance Owen was willing to incur, rather than violate his sense of duty, "esteeming the
reproach of Christ greater riches than all the treasures of Egypt;"
and, at the age of twenty-one, might have been seen leaving behind
him all the day-dreams and cherished associations of more than ten
youthful years, and passing through the gates of Oxford self-exiled
for conscience' sake. God was now educating him in a higher school
than that of Oxford, and subjecting him to that fiery discipline by
1Owen on Comnmunlion with God, pp. 309, 310, fol. ed.




HIS STUDENT-LIFE.                 XXIX
which he tempers and fashions his most chosen instruments.  But
"there is no man that hath left house, or parents, or brethren, or
wife, or children, for the kingdom of God's sake, who shall not receive
manifold more in this present time, and in the world to come life
everlasting." Ten years afterwards the banished student, who had
thus nobly followed the light of conscience, lead where it might, was
to be seen returning through those very gates to receive its highest
honours,-to have intrusted to him the administration of its laws, and
almost to occupy the very seat of power from which Laud had, in the
interval, been ignominiously hurled.
Owen had "commenced master of arts" in his nineteenth year,
and not long before leaving Oxford, had been admitted to orders
by Bishop Bancroft. He now found a home unexpectedly opened
to him in the house of Sir Robert Dormer of Ascot, who invited him
to become chaplain to his family, and tutor to his eldest son; " in
both which respects," says one of the oldest notices of Owen, " he acquitted himself with great satisfaction to Sir Robert and his family."'
After some time, he accepted the situation of chaplain in the family
of Lord Lovelace of Hurly, in Berkshire, where he appears to have
enjoyed much kindness, and to have been duly appreciated.' But
meanwhile the rent between Charles and his Parliament was widening
apace. HIis frequent invasion of the constitutional rights of the other
estates of the realm, his attempts to rule without a Parliament and
to raise money by illegal means, his systematic violation of his most
solemn pledges, his connivance at the innovating superstitions of
Laud, and wanton violation of religious liberty, at length roused an
impatient kingdom to resistance, drove the Parliament to the last
resort of arms, and shook the land with the discord of civil war.3  At
such a crisis it is impossible for any man to remain neutral, and it
found Owen and his patron of opposite sentiments.  Lord Lovelace
took up arms on the side of Charles, and of royal prerogative; all the
convictions and sympathies of Owen were naturally with the army
of the Parliament, and the cause of public liberty. Two consequences
immediately followed from this to Owen,-his leaving the family of
Lord Lovelace, and the complete estrangement of his Royalist uncle
in Wales, who now finally disinherited him, and bestowed his estates
and wealth upon another.
Leaving Berkshire, Owen now removed to London, and took up his
residence in Charter-House Yard. Here he continued to suffer from
that mental depression which had begun with his earliest religious
anxieties at Oxford; and which, though partially relieved at intervals,
had never yet been completely removed. Some influence is no doubt
1 Anon. Mem., p. ix.  2 Wood's Athen. Oxon., p. 97.
3 Vaughan's Memorials of the Stuart Dynasty, I., ch. vii.-xi.




XXX                   LIFE OF DR OWEN.
to be ascribed to the discouraging outward circumstances in which
his uncle's conduct had placed him, in deepening the gloom of those
shadows which now cast themselves across his spirit; but the chief
spring of his distress lay deeper,-in his perplexities and anxieties
about his state with God. For years he had been under the power
of religious principle, but he had not yet been borne into the region
of settled peace; and at times the terrors of the Lord seemed still to
compass him about. We have no means of ascertaining with certainty what were the causes of these dreadful conflicts in Owen's
mind; whether an overwhelming sense of the holiness and rectitude
of God; or perverse speculations about the secret purposes of God,
when he should have been reposing in his revealed truths and allembracing calls; or a self-righteous introversion of his thoughts upon
himself, when he should have been standing in the full sun-light of
the cross; or more mysterious deeps of anguish than any of these;-but
we are disposed to think that his noble treatise on the " Forgiveness
of Sin," written many years afterwards, is in a great degree the, effect
as well as the record of what he suffered now. Nothing is more
certain than that some of the most precious treasures in our religious
literature have thus come forth from the seven-times-heated furnace
of mental suffering. The wondrous colloquies of Luther, in his " Introduction to the Galatians," reflect the conflicts of his own mighty
spirit with unbelief; the " Pilgrim's Progress" is in no small degree
the mental autobiography of Bunyan; and there is strong internal
evidence that Owen's "Exposition of the 130th Psalm " —which is as
full of Christian experience as of rich theology, and contains some of
the noblest passages that Owen ever penned-is to a great extent
the unconscious transcript of his present wanderings, and perplexities,
and final deliverances.
But the time had come when the burden was to fall from Owen's
shoulders; and few things in his life are more truly interesting than
the means by which it was unloosed. Dr Edmund Calamy was at
this time minister in Aldermanbury Chapel, and attracted multitudes
by his manly eloquence. Owen had gone one Sabbath morning to
hear the celebrated Presbyterian preacher, and was much disappointed when he saw an unknown stranger from the country enter
the pulpit. His companion suggested that they should leave the
chapel, and hasten to the place of worship -of another celebrated
preacher; but Owen's strength being already exhausted, he determined to remain. After a prayer of simple earnestness, the text was
announced in these words of Matt. viii. 26, "Why are ye fearful, 0
ye of little faith?" Immediately it arrested the thoughts of Owen as
appropriate to his present state of mind, and he breathed an inward
prayer that God would be pleased by that minister to speak to his




HIS PASTORATE.                  XXXI
condition. The prayer was heard, for the preacher stated and answered the very doubts that had long perplexed Owen's mind; and
by the time that the discourse was ended, had succeeded in leading
him forth into the sunshine of a settled peace. The most diligent
efforts were used by Owen to discover the name of the preacher who
had thus been to him " as an angel of God," but without success.'
There is a marked divine selection visible in the humble instrument
that was thus employed to bring peace to Owen's mind. We trace
in it the same wisdom that sent an humble Ananias to remove the
scales from the eyes of Saul, and made the poor tent-maker and his
wife the instructors of the eloquent Apollos. And can we doubt that
when the fame of Owen's learning and intellectual power had spread
far and wide, so that even foreign divines are said to have studied our
language in order that they might read his works, the recollection
of the mode of his own spiritual deliverance would repress all selfdependence and elation, and make him feel that the highest form of,
success in preaching was in no respect the monopoly of high intellectual gifts; but that in every instance it was, " not by might, nor by
power, but by my Spirit, saith the Lord?"
CHAP. II.
HIS PASTORATE.
The mind of Owen, now effectually relieved from the burden of spiritual distress, soon recovered its elasticity and vigour; and in March
1642 he gave to the world his first literary production,-" The Display of Arminianism." In all likelihood he had been silently labouring at this work while in the families of Sir Robert Dormer and Lord
Lovelace; more especially as his mental distress may have had some
connection with a misunderstanding of certain of those points on which
the Arminian controversy touches, and have led to their more full
examination. But we may discover the principal occasion of the work
in the ecclesiastical policy of the period, and in the strain of doctrinal
sentiment which that policy had long aimed to foster and to propagate. Laud and his party had shown themselves as zealous for the
peculiar dogmas of Arminianism, as for Romish rites and vestments
and for passive obedience; and the dogmas had' been received into
royal favour because of their association with the advocacy of superstitious ceremonies and the defence of despotic rule. Arminianism having
thus been constituted the exclusive way to preferment, had become
1 Asty, p. v. Anon. Mem., p. x.




XXXII                 LIPE OF DIR OWEN.
the fashionable creed; and a current of doctrine had flowed into
the church which was rapidly changing the character of its ministrations, and bearing it away from those safe moorings at which its own
Articles and its Reformers had fixed it.
A remark by Owen, in his address to the reader, correctly describes
the Laudean policy: " Had a poor Puritan offended against half so
many canons as they opposed articles, he had forfeited his livelihood,
if not endangered his life." And in another passage he explains the
progress of Arminianism in England: " The chief cause I take to be
that which 3Eneas Sylvius gave, why more maintained the pope to
be above the council than the council above the pope; —because the
popes gave archbishoprics and bishoprics, &c., but the councils sued'in forma pauperis,' and therefore could scarce get an advocate to
plead their cause. The fates of our church having of late devolved
the government of it on men tainted with this poison, Arminianism
became backed with the powerful arguments of praise and preferment,
and quickly beat poor naked Truth into a corner."
Owen's " Display" is a barrier raised against prevailing opinions.
Each chapter contains a statement of the Arminian doctrine on the
point discussed, with Owen's answer; while at the end of each chapter
the Arminian doctrine is more briefly stated, in the language of some
Arminian writer, and confronted in opposite columns by passages of
Scripture. Undoubtedly there are some things charged upon the Arminianism of those times which belong rather to the family of Pelagian errors, and which the pious Arminian of our own day would at
all events repudiate. Nor is it to be denied that the work is not free,
in some parts, of the fault which clings to so much theological controversy,-that of making individuals responsible, not only for the
opinions they avow, but for all the consequences that you may deduce
from them; yet, withal, it is rich in matter which must have staggered the courtly theologians of the age, —is hung all round with massive Calvinistic armour; and, though written in a more scholastic
form than most of Owen's subsequent works, gives indication of that
spirit which was so characteristic of the Puritans, and pre-eminently
of Owen, and which gave such a depth to their piety, -the spirit which
connected all events with God, and bent with lowly and awe-struck
feeling before the divine sovereignty.
Owen dedicated his work to "The Lords and Gentlemen of the
Committee for Religion;" who appointed it to be printed by the Committee of the House of Commons for regulating the printing and publishing of books. Its publication is interesting on another account,as having been the means of introducing him to his first pastoral
charge. The incumbent of Fordham in Essex having been ejected
from his living by the committee for purging the church of scanda



HIS PASTORATE.                     XXXIII
lous ministers, Owen was invited by the same committee to occupy
the vacant parish. Not long after his removal to Fordham, he was
married to a lady of the name of Rooke. But nearly all the information
that has descended to us regarding this union, from the earlier biographies, amounts to this,-that the lady bore to him eleven children,
all of whom, except one daughter, died in early youth. This only
daughter became the wife of a Welsh gentleman; but the union
proving unhappy, she "returned to her kindred and- to her father's
house," and soon after died of consumption.
This period of Owen's early pastorate appears to have been one of
the happiest of his life.  Fordham is a secluded village, overhanging
the fertile and pleasing valley of the Stour, which divides Suffolk
from Essex. Its inhabitants, at the present day, number about seven
hundred; but in the days of Owen they could not have been by any
means so numerous. In this retreat, and surrounded by a not very dense
rural population,' he was allowed to pursue in peace the quiet duties
of a country parish, and knew nothing as yet of those more public
and distracting responsibilities which he ever undertook with reluctance, and which he appears to have usually renounced with satisfaction.  The spiritual interests of the parish having been neglected by
his predecessor, he set himself with earnest system to break up the
fallow ground, and to preach those truths which had still to his mind
all the freshness of first love. The good Puritan practice of visiting
and catechising from house to house gave him a large place in the
affections of his people, as well as revealed to him the measure of their
Christian intelligence; while his solid preaching soon gathered around
him the inhabitants of his own parish, and even allured multitudes
across the borders of the neighbouring parishes to listen to his weighty
words.  Like Baxter at Kidderminster, he was ere long cheered by
witnessing one of those wide-spread and enduring reformations which
have never followed on any agency save the earnest preaching of
"Christ crucified."
The productions of his pen at this period indicate the current of
his thoughts, and the liveliness of his evangelic zeal. The first of these
is entitled, " The Duty of Pastors and People Distinguished," and was
published in 1643. Its main design is to " describe the means to be
1 We are indebted for this information regarding the first scene of Owen's
ministry to the Rev. Alexander Anderson, pastor of a Baptist Church, Colchester; who also informs us that the signature of Owen is still to be seen in
the parochial register at Fordham (four miles distant), and that it has this'peculiarity attached to it, that whilst all preceding it, and also succeeding, so far as
he continued his examination, sign themselves " Parson," the usual designation of
the time, his signature has the word " Pastor" invariably attached to it; showing
that he deliberately, and from the first, " preferred the more scriptural term of
pastor,' to the presuming designation of parson, more especially if we accept its
common derivation,'Persona ecclesiae.'"




XXXIV                    LIFE OF DR OWErN.
used by the people of God, distinct from  church officers, for the increasing of divine knowledge in themselves and others," and to show
how  "the sacred calling may retain its ancient dignity, though the
people of God be not deprived of their Christian liberty."' It bears
internal evidence of having been drawn from him by the unscriptural
assumptions of those ecclesiastics who sought to place their interdict
on every thing like the agency of private members in the church,
though there are particular passages aimed at those fiery persons who
sought to introduce into the church the spirit of a wild democracy,
and whose mode of making " all the Lord's people prophets," was to
dispense with the inestimable benefits of a stated ministry.  As it is
the earliest, so it is one of the most useful of Owen's smaller treatises,
and is remarkable for its skilful harmonizing of authority with liberty.
How much of his axiomatic sagacity there is in the following sentence:
"Truth revealed to any, carries with it an immovable persuasion of
conscience that it ought to be published and spoken to others!"2 And
how much of wise restraint and rebuke in this: " Let not them who
despise a faithful, painful minister in public, flatter themselves with
hope of a blessing in private.  Let them  pretend what they will,
they have not equal respect unto all God's ordinances!"3  If Burnet's "Pastoral Care" and Baxter's "Reformed Pastor" may be
named as the guides and counsellors of the ministers of that age, this
tractate might well have been placed beside them as the hand-book
of the people.4
We still trace the signs of the busy pastor- in his next publication,
which is entitled, " The Principles of the Doctrine of Christ Unfolded,
in Two Short Catechisms;" the first being intended for young persons,
the second for adults, and as an aid to parents in domestic instruction.
We are reminded, as we look on the stalworth Puritan, who is soon
to mingle in the great theological discussions of the day, thus preparing " milk for babes," of Johnson's admiring sentence on Isaac
Watts: "Providing instruction for all ages, from  those who were
lisping their first lessons, to the enlightened readers of Mlalebranche
and Locke."5
During these years of his laborious and unostentatious pastorate,
the solid reputation of Owen was extending, and on April 29, 1646,
he was appointed to preach before Parliament, on occasion of its
monthly fast.  The discourse is founded on Acts xvi. 9, "A vision
1Preface, p. 10, ed. 1644.      2 p. 38.          3 P. 49.
4 Owen quotes with approbation (p. 54) the judgment and practice of the
Church of Scotland, as expressed in their Act of Assembly at Edinburgh, anno
1641. " Our Assembly also commandeth godly conference at all occasional meetings, or as God's providence shall dispose, as the Word of God commandeth, providing none invade the pastor's office, to preach the Word, who are not called
thereunto by God and his church."
Lives of the Poets, iv. 164.




HIS PASTORATE.                  XXXV
appeared to Paul in the night: there stood a man of Macedonia, and
prayed him, saying, Come over into Macedonia, and help us;" and is
written in a style of popular eloquence by no means characteristic of
the usual strain of Owen's writings.  The thanks of the House were
conveyed to Owen by Mr Jenner and Sir Philip Wentworth, and
the discourse commanded to be printed. The evangelic zeal of the
pastor of Fordham breaks forth, towards the close, in behalf of those
parts of the empire which were destitute of religious instruction, and
especially in behalf of his ancestral country, Wales: " When manna
fell in'the wilderness from the hand of the Lord, every one had an
equal share.  I would there were not now too great an inequality
when secondarily in the hand of man, whereby some have all, and
others none; some sheep daily picking the choice flowers of every
pasture,-others wandering upon the barren mountains, without guide
or food."l The glowing terms in which he dedicates his sermon to the
Long Parliament, as "most deservedly celebrated through the whole
world, and to be held in everlasting remembrance by all the inhabitants of this island," have drawn forth the disapprobation of some.
But what contemporary opinion has been more justified by the calm
judgment of later history? WThat English Parliament ever bore upon
its roll such a list of patriots, or surrounded the immunities of the
people with such constitutional guards? Even the grudging concession
of Hume goes so far as to say that their conduct, with one exception,
was such as "to entitle them to praise from all lovers of liberty."2
Not long after this, Owen's pastoral connection with Fordham was
brought to a close. The "sequestered incumbent" whose place he had
occupied died, and the right of presenting to the living having in this
way reverted to the patron, it -was given to another. The event became the occasion of introducing him to a wider sphere. The people
of Coggeshall, an important market-town of Essex, about five miles
distant, no sooner received the tidings of his deprivation than they
sent a pressing invitation to him to become their minister,-an invitation which the patron, the Earl of Warwick, immediately confirmed.
Unlike Fordham, this new charge had previously been diligently cultivated by a succession of faithful ministers; so that his work was not
so much to lay the foundation as to build. He soon beheld himself
surrounded by a congregation of nearly two thousand people, whose
general religious consistency and Christian intelligence were a delight
to his heart, and whose strong attachment to him subsequent events
gave them abundant opportunities of testifying.3
Contemporaneously with these outward changes in Owen's position,
Owen's Sermons, fol. ed., p. 214.
2a Hume, History of England, vi. ch. li. Vaughan's Stuart Dynasty, ii. 74.
3 Wood's Athen. Oxon., iv. 100.




XXXVI                 LIFE OF DRI OWEN.
considerable changes also took place in his opinions on church government. His removal to Coggeshall is named as the period at
which he renounced Presbytery; and the order of his church there
is said to have been brought into a closer conformity with the Independent or Congregational model.
There were principles, however, retained by Owen, both on the subject of the ruling elder and of synods,-as we shall have occasion to
show in noticing some of his later writings,-which prove that his Congregationalism was of a somewhat modified character, and which a
moderate Presbyterian of our owntimes, though not vaunting as identical with his views, would yet hail as evidence that the gulf between
himself and the Congregationalist is not impassable. But the Presbyterians of Owen's early days in general went much farther than those
of the present age; and we deem it not the least of his honours that
he refused to follow in their course. Not that we have any sympathy
with those terms of unqualified censure with which the Presbyterians
of that age have too often been characterized. During the period
of their -brief supremacy, they accomplished much for England.  In
proportion as we value those noble statements of doctrine, the Westminster Confession and Catechisms, must we be grateful to the Presbyterians, who took so prominent and cordial a part in those deliberationls which produced them. Well-informed and candid men of
other religious parties have not been slow to admit that those districts
of England which were brought under a Presbyterian pastorate and
polity, made visible progress in Christian intelligence and piety; and
many of those measures which were adopted by them in opposition
to Cromwell, and which have often been ascribed to hostility to liberty,
were, in fact, honest endeavours on their part to restore a constitutional
government. But the intolerant spirit which animated them at this
particular juncture is neither to be extenuated nor denied.
Having recently risen to power, they had become dazzled by the
dream of an impracticable uniformity, and, as Baxter, himself a
Presbyterian, complains, had shown too great a readiness to invoke
to their aid in realizing this ambitious dream the arm of secular
power. The endless diversity of opinion which the growing liberty
and the general ferment of the public mind had occasioned was
regarded by them as evidence of the dangers of unlimited toleration, and they imagined that amid such discordant sounds truth
must be indistinguishable, and even perishl firom the earth. Owen's
mind had, meanwhile, far advanced beyond these narrow views, and
risen above these imaginary fears. He had boundless confidence in
the vitality of truth,-strong convictions of the power of its own spiritual weapons, and of the utter impotence of every other: and while
so many of those with whom he had hitherto been associated saw only,




HIS PASTORATE.                 XXXVII
in the mingled light and darkness, the approach of night, he hailed in
them the hopeful twilight which was to grow into perfect day. In a
" Country essay for the practice of church government," prefixed to his
sermon before Parliament, he repeatedly condemns all enforced conformity and punishment of heretical opinions by the sword. "Heresy," says he, " is a canker, but it is a spiritual one; let it be prevented
by spiritual means: cutting off men's heads is no proper remedy for
it."1 That Owen should have renounced Presbytery, in the intolerant
and repulsive form in which it was at this time presented to him, is
not to be wondered at; but that he recoiled equally far at every point
from all the essential and distinctive principles of that form of church
government is a statement which many have found it more difficult
to believe. At the same time, no reasonable doubt can be entertained
that the government of Owen's church at Coggeshall was decidedly
Congregational; and if that church in any degree corresponded with
the counsels which Owen addressed to it in his next publication, it
must have been pre-eminently one of those to which Baxter alludes in
that honourable testimony, "I saw a commendable care of serious
holiness and discipline in most of the Independent churches."  The
publication to which we refer is'' Eshcol; or, Rules of Direction for
the Walking of the Saints in Fellowship according to the order of the
Gospel, 1647."  The rules are arranged into two parts,-those which
relate to the duty of members to their pastors, and those which specify
the duties of members to each other. They are designed to recall
men from debates about church order to the serious, humble performance of those duties which grow out of their common fellowship in the
gospel. Amid its maxims of holy wisdom it would be impossible to
discover whether Owen was a Congregationalist or a Presbyterian.
" Eshcol" wag the work of Owen as a pastor; in the following year
he was once more to appear as a theologian and Christian polemic, in a work on which he had long been secretly engaged,-" Salus
Electorum, Sanguis Iesu; or, the Death of Death in the Death of
Christ." The great subject of this treatise is the nature and extent
of the death of Christ, with especial reference to the Arminian sentiments on the latter subject. It is dedicated to the Earl of Warwick,
the good patron who had introduced Owen to Coggeshall, and warmly
recommended by two Presbyterian ministers as " pulling down the
rotten house of Arminianism upon the head of those Philistines who
would uphold it."2  Owen himself makes no secret of having devoted
to it immense research and protracted meditation. He had given
it to the world after a more than seven-years serious inquiry, with a
serious perusal of all that the wit of man, in former or latter days,
X Owen's Sermons, fol. ed., p. 229.
2 The names of these ministers are, Stanley, Gower and Richard Byfield.




XXXVIII                Lie,' usi' 1ut OWESN.
had published in opposition to the truth.' It is not without good reason,
therefore, that he claims a serious perusal in return: " Reader, if
thou art as many in this pretending age, a sign or title gazer, and
comest into books as Cato into the theatre, to go out again,-thou hast
had thy entertainment: farewell." The characteristic excellencies of
Owen's mind shine out in this work with great lustre;-comprehension
and elevation of view, which make him look at his subject in its
various relations and dependencies, united with the most patiently
minute examination of its individual parts,-intellectual strength, that
delights to clear its way through impeding sophistries and snares,soundness of judgment, often manifesting, even in his polemical writings, the presence and power of a heavenly spirit, and " expressing
itself in such pithy and pregnant words of wisdom, that you both delight in the reading, and praise God for the writer."2 Owen does not
merely touch his subject, but travels through it with the elephant's
grave and solid step, if sometimes also with his ungainly motion; and
more than any other writer makes you feel, when he has reached the
end of his subject, that he has also exhausted it.
In those parts of the present treatise in which he exhibits the glorious union and co-operation of the Father, Son, and Holy Spirit, in
the work of redemption, and represents the death of Christ as part of
the divine plan which infallibly secures the bringing of many sons unto
glory, he has shown a mastery of argument and a familiarity with
the subject-matter of revelation, that leave even the kindred treatise
of Witsiusfar behind. MVany modernCalvinists have, indeed, expressed
a doubt whether, in thus establishing the truth, he has yet established
the whole truth; and whether his masterly treatise would not have
more completely exhibited the teaching of Scripture on the relations
of the death of Christ, had it shown that, in addition to its more special designs, and in harmony with them, it gave such satisfaction to the
divine justice as to lay a broad and ample foundation for the universal
calls of the Gospel. It is quite true that the great object of the book
is to prove that Christ died for the elect only; and yet there are paragraphs in which Owen, in common with all Calvinists worthy of the
name who hold the same view, argues for the true internal perfection
and sufficiency of the sacrifice of Christ, as affording a ground for the
indiscriminate invitations of the Gospel, in terms as strong and explicit
as the most liberal Calvinist would care to use.' This great work was
the occasion of much controversy; and it is worthy of especial notice,
that it was the first production that turned towards Owen the keen
eye of Richard Baxter, and brought the two great Puritans at length
to measure arms.4
1Address to the Reader.   2 Gower's Attestation.   3 Book iv. ch. i. sect. 1.
4The controversy was protracted through many treatises, particularly on the




HIS PASTORATE.                      XXXIX
Eventful and anxious years were now passing over the land, in
which the long struggle between prerogative and popular right continued to be waged with various success; and at length Owen beheld
war brought almost to his door.  The friends of Charles, having
suddenly risen in Essex, had seized on Colchester, and imprisoned a
committee of Parliament that had been sent into Essex to look after
their affairs.  Lord Fairfax, the leader of the Parliament's forces, had
in consequence been sent to recover Colchester and deliver the committee, and for nearly ten weeks maintained a strict siege before its
walls.  Coggeshall, being not far distant, was chosen as the head quarters of the general; and intercourse having been begun between him
and Owen, it became the foundation of a lasting friendship, which, we
shall soon find, was not without important fruits.  At the close of the
ten weeks' siege, of which Owen describes himself as having been an
"endangered spectator," he preached two sermons; the one to the
army at Colchester on a day of thanksgiving for its surrender, and
the other at Rumford to the Parliamentary committee on occasion
of their deliverance. These were afterwards published as one discourse on Hab. i. 1-9.1
But in the course of a few months, Owen was called to officiate in
circumstances unspeakably more critical. Charles I. had been brought
to trial before the High Court of Justice, on the charge of being a
traitor, tyrant, and murderer; and, in execution of its daringjudgment,
beheaded before the-gates of Whitehall. On the day following this
awful transaction, Owen preached by command before Parliament;
and the manner in which he discharged this unsought and perilous
duty, it has been not unusual to represent as one of the most vulnerable points in his public life.  His sermon, which is entitled,
"Righteous Zeal Encouraged by Divine Protection," is founded on
Jer. xv. 19, 20, "I will make thee unto this people a fenced brasen
wall; and they shall fight against thee, but they shall not prevail
against thee: for I am with thee to save thee, and to deliver thee,
side of Baxter, in the appendix to his " Aphorisms on Justification," in his " Confession of Faith," and in his " Five Disputations of Right to the Sacraments;" and,
on Owen's part, in a small treatise, "Of the Death of Christ," &c., and in the close
of his " Vindicim Evangelicem." Various technical distinctions were introduced in
the progress of the discussion,-such as, whether the death of Christ was " solutio
ejusdem, or only tantundem." The frequent bandying of these and similar scholastic phrases, in the theological controversies of the age, caught the ear of the
author of" Hudibras," and served him at times as matter for ridicule:" The question, then, to state it first,
Is, Which is better, or which worst,Synod or bears? Bears I avow
To be the worst, and synods thou;
But to make good th' assertion,
Thou say'st th' are really all one.
If so, not worst; for if th' are idem,
Why then tantundemn dat tantidem."
Canto iiiL
1 Neal, iii. 407. Asty, p. viii.




:XL                   LIFE OF DR OWEN.
saith the Lord,"-a passage which obviously gave him ample opportunity for commenting on recent events. It is remarkable, however,
that there is throughout a systematic and careful confining of himself
to general statements, the most explicit allusion to the event of which,
doubtless, every mind at the moment was full, being in that twoedged sentence, "To those that cry, Give me a king, God can give
him in his anger; and from those that cry, Take him away, he can
take him away in his wrath;" and the charge founded on this constrained silence, from the days of Owen to- our own, is that of selfish
and cowardly temporizing. Even one eminent Scottish historian,
dazzled, we presume, by the picture of his own Knox, with Bible in
hand, addressing Mary, and of other stern presbyters rebuking kings,
imagines one of these to have occupied the place of Owen, and with
what fearless fidelity he would have addressed those august commoners, "even though every hair of their heads had been a spear
pointed at his breast." 1
But is there not a considerable amount of undue severity in all
this?  In all likelihood those who had demanded this service of
Owen blamed him for an opposite reason, and hoped that this theologian of high renown and untainted reputation would, in the hour
of their extremity, have surrounded their daring act with something
more than the dubious sanction of his ominous silence. But to ascribe his silence to cowardice, is to assume that he secretly regarded
the destruction of Charles as an indefensible act of crime. And was
this necessarily Owen's judgment?  It was surely possible that, while
believing that the party which had brought Charles to the scaffold
had violated the letter of the constitution, he may also have believed
that it was in righteous punishment of one whose whole career as a
monarch had been one long conspiracy against it, and who had aimed,
by fourteen years of force and perfidy, to establish despotism upon the
ruins of popular liberty.  He may have thought that treason was as
possible against the constitution as against the crown, and to the full
as criminal; and that where a king rejected all government by law,
he could no longer be entitled to the shelter of irresponsibility.  He
may have looked upon the death of Charles as the last resource of a
long-tried patience,-the decision of the question, Who shall perish?
the one, or the million?  We do not say that these were actually
Owen's sentiments, but it is well known that they were the thoughts
of some of the purest and loftiest minds of that earnest age; and if
Owen even hesitated -on these points, on which it is well known Milton believed,2 then silence was demanded, not only by prudence, but' M'Crie's Miscellaneous Works, p. 502
2 Milton's Tenure of Kings and Magistrates, Defence of the People of England.




HIS PASTORATE.                      XLI
by honesty, especially in a composition which he himself describes
as, "like Jonah's gourd, the production of a night."
Whatever opinion may be formed of Owen's conduct in the matter
of the sermon, there are few, we imagine, that will not look on the publication of his " Discourse on Toleration," annexed to the sermon, and
presented to the Parliament along with it, as one of the most honourable facts in the public life of this great Puritan. The leading design
of this essay is to vindicate the principle, that errors in religion are not
punishable by the civil magistrate, with the exception of such as in
their own nature, not in some men's apprehensions, disturb the order
of society.' To assert that this great principle, which is the foundationstone of religious liberty, was in any sense the discovery of Owen, or of
that great party to which he belonged, is to display a strange oblivion
of the history of opinions.  Even in the writings of some of the earliest
Reformers, such as Zwingle, the principle may be found stated and
vindicated with all the clearness and force with which Owen has
announced it;2 and Principal Robertson has satisfactorily proved, that
the Presbyterian Church of Holland was the first among the churches
of the Reformation formally to avow the doctrine, and to embody and
defend it in its authoritative documents.3  Nor is it matter of mere
conjecture, that it was on the hospitable shores of Holland, and in the
bosom of her church, that English fugitives first learned the true
principles of religious liberty, and bore them back as a precious leaven
to their own land.4  It is enough to say of Owen and his party, that
in their attachment to these principles they were greatly in advance
of their contemporaries; and that the singular praise was theirs, of having been equally zealous for toleration when their party had risen to
power, as when they were a weak and persecuted sect.  And when
we consider the auspicious juncture at which Owen gave forth his
sentiments on this momentous subject, his influence over that great
religious party of which he was long the chief ornament and ruling
spirit, as well as the deference shown to him by the political leaders
and patriots of the age, it is not too, much to say, that when the
names of Jeremy Taylor and Milton, and Vane and Locke are mentioned, that of John Owen must not be forgotten, as one of the
most signal of those who helped to fan and quicken, if not to kindle,
in England, that flame which, "by God's help, shall never go out;"
who, casting abroad their thoughts on the public mind when it was
in a state of fusion and impressibility, became its preceptors on the
rights of conscience, and have contributed to make the principles of
Owen's Sermons, fol. ed., p. 291
2 Hess, Life of Zwingle, pp. 148,159-161. M'Crie's Miscellaneous Works, p. 473.
3 Robertson's Charles V., iv. 131.
4 M'Crie's Miscellaneous Works, p. 474.




XLII                  LIFE OF DR OWEN.
religious freedom in England familiar, omnipresent, and beneficent, as
the light or the air.
On the 19th of April we find Owen once more summoned to preach
before Parliament, the chiefs of the army being also present; on which
occasion he preached his celebrated sermon, " On the Shaking of Heaven and Earth," Heb. xii. 27. Oliver Cromwell was present, and probably for the first time heard Owen preach. Ere the sermon was
completed, Cromwell had formed a resolution which the following day
gave him an opportunity of executing. Owen having called at the
house of General Fairfax, to pay his respects to him in remembrance
of their recent intercourse at Colchester, was informed by the servants
that the general was so indisposed that he had already declined to
receive the visits of several persons of quality. The pastor of Coggeshall, however, sent in his name; and while waiting, Cromwell and
many other officers entered the room. Owen's tall and stately figure
soon caught the eye of Cromwell as the person whom he had heard
preach with so much delight yesterday; and going up to him, he laid
his hands upon his shoulders, and said to him familiarly, " Sir, you are
the person I must be acquainted with." Owen modestly replied,
" That will be much more to my advantage than yours."  To which
Cromwell returned, " We shall soon see that;" and taking Owen by
the hand, led him into the garden, and made known to him his intention to depart for Ireland, and his wish that Owen should accompany him as chaplain, and also to aid him in investigating and
setting in order the affairs of the University of Dublin. To this unexpected proposal Owen naturally objected the claims of his church
at Coggeshall; but Cromwell reminding him that he was about to take
his younger brother, whom he dearly loved, as standard-bearer in the
same army, would not listen to a refusal. He even wrote to the
church at Coggeshall urging their consent; and when they showed
themselves even more averse to the separation than their pastor,
Cromwell rose from entreaties to commands; and Owen, with the advice of certain ministers whom he consulted, was at length induced
to make slow preparations for the voyage.'
In the interval between these arrangements and his departure for
Ireland, we discover Owen once more preaching before the officers of
state and the House of Commons, on occasion of the destruction of
the Levellers;2 and about the middle of August we find the army ready
to embark for Ireland. On the day before the embarkation it presented one of those characteristic pictures which are almost without
a parallel in the history of nations. The entire day was devoted to
fasting and prayer;-three ministers in succession, among whom we
Asty, pp. ix. x.
2 The title of the sermon was,  Human Power Defeated," Ps. lxxvi. 5.




HIS PASTORATE.                    XLI I t
cannot doubt was Owen, solemnly invoked the divine protection and
blessing; after which Colonels Gough and Harrison, with Cromwell
himself, expounded certain pertinent passages of Scripture. No oath
was heard throughout the whole camp, the twelve thousand soldiers
spending their leisure hours in reading their Bibles, in the singing of
psalms, and in religious conferences. Thus was trained that amazing
armament, to whom victory seemed entailed,-whose soldiers combined the courage of the ancient Roman with the virtues of the private
citizen, and have been well described as "uniting the most rigid discipline with the fiercest enthusiasm, and moving to victory with the
precision of machines, while burning with the wildest fanaticism of
crusaders."' There were elements at work here that have seldom gone
to the composition of armies. " Does the reader look upon it all as
madness? Madness lies close by, as madness does to the highest wisdom in man's life always; but this is not mad! This dark element,
it is the mother of the lightnings and the splendours; it is very sure
this?" 2
It is no task of ours to follow the course of Cromwell in his rapid
and terrible campaign, in which he descended upon Ireland " like the
hammer of Thor," and by a few tremendous and almost exterminating
strokes, as before the walls of Drogheda, spread universal terror
throughout the garrisons of Ireland, saving more blood than if he
had adopted a more feeble and hesitating course. His policy in Ireland finds its explanation in two circumstances,-the impression that
he had come as the instrument of a just God to avenge the innocent
blood of more than a hundred thousand Protestants,- and the conviction that, in repressing a rebellion which threatened the existence
of the infant Commonwealth, the "iron hand," though the least amiable, was the most merciful, and would save the necessity of a wider
though more prolonged vengeance.3 But our business is with Owen,
whom we find meanwhile employed within the friendly walls of Dublin in preaching to "a numerous multitude of as thirsting people after
the gospel as ever he conversed with," investigating the condition of
the university, and devising measures for its extension and efficiency.
His preaching was "not in vain," while his representations to Parliament led to measures which raised the university from its halfruinous condition, and obtained for it some of its most valuable immunities.4  In the course of nine months, Cromwell, whose career in
Ireland had been that of the lightning followed by the shower, terrific
yet beneficent, returned to England to receive the thanks of the Parliament and the people, and to be appointed General-in-chief of the
armies of the Commonwealth; and Owen, mourning over the fact
Whitelock, p. 434. Neal, iv. 4-6. Macaulay's History of England, i. p. 121.
2 Carlyle's Cromwell, i. p. 341. 3 D'Aubignd's Protector, ch.: vi. " Orme, p. 88.
VOL. I                                              D




XLIV                  LIFE OF DR OWEN.
" that there was not one gospel preacher for every walled town in
Ireland,"' was restored to his rejoicing flock at Coggeshall.
But the release which he was to enjoy was short. Cromwell had
scarcely returned from Ireland, when the state of Scotland demanded
his presence. That nation, which had begun the resistance to the
tyranny of the Stuarts, and to the worse tyranny of Rome, had almost
unanimously disapproved of the death of Charles, and now looked
with jealousy and hostility upon the government of the Commonwealth. They had actually invited his son from the midst of his
debaucheries at Breda to become their king; and, deceived by his
signing of the Covenant, were now meditating an attempt to restore
him to his father's throne.  In all this Cromwell saw, on the part of
the-best of the Scottish people, an honest and misguided zeal, which
was aiming substantially at the same ends as himself; but he saw in
it not the less the most imminent danger to the liberty, religion, and
morality of England, and hastened to assert and establish in Scotland
the authority of the Commonwealth.  Simultaneously with this, an
order passed the Commons requiring Joseph Caryl and John Owen
to attend on the Commander-general as ministers;2 and Owen was thus
a second time torn away from his pastoral plans and studious toils to
the society of camps, and the din and carnage of sieges and battlefields. Cromwell's motives for thus surrounding himself with the great
preachers of his age have been variously represented, according to the
general theory that has been formed of his character. Believing as
we do. in his religious sincerity, we cannot doubt that he felt, like other
religious men, the powerful attraction of their intercourse. There was
sound policy, besides, in seeking by this means to convince an age
remarkable for its religious earnestness that he enjoyed the confidence
and friendship of the chiefs of the religious world; and hence we find
him at a later period securing the presence of John Howe at Whitehall, and aiming by repeated efforts to subdue the jealous penetration
of Baxter. This latter motive, we cannot doubt, had its own influence
in inducing him to take Caryl and Owen with him to Scotland; and
it is very probable, moreover, that, with all his passion for theological
polemics, he foresaw that, in his anticipated discussions with the
Scottish clergy, he would be all the better of these Puritan chiefs to
help him at times in untying the Gordian knots which they were sure
to present to him.
We are able to trace but a few of the steps of Owen in Scotland.
He appears to have joined Cromwell at Berwick, where he preached
1 Sermon on the Steadfastness of Promises, and the Sinfulness of Staggering,
preached before Parliament after his return from Ireland, on a day of humiliation,
Rom. iv. 20.
2 Wn,<d's Athen. Oxon., iv. 98.




HIS PASTORATE.                    XLV
from the text, Isa. lvi. 7, " For mine house shall be called an house
of prayer for all people;" and, as we conclude from a letter of Cromwell's,l assisted, with " some other godly ministers," in drawing up a
reply to the Declaration of the General Assembly, which had already
been sent to Cromwell ere he could cross the borders. We next find
him writing from Musselburgh to Lisle, one of the commissioners of
the Great Seal, describing a skirmish between some of Cromwell's
troops and those of "cautious" Leslie. Next, the battle of Dunbar
has been fought. Cromwell is in possession of Edinburgh, but the
castle still holds out against him, and the ministers of the city
have sought protection within its walls. The pulpits of Edinburgh
are consequently in the hands of Cromwell's preachers. Owen preaches
repeatedly in old St Giles', and is listened to at first with wonder and
jealousy, which gradually melt into kindlier feelings, as the multitude
trace in his words a sweet savour of Christ.2 It is the opinion of many
that Owen's hand is visible in the letters which passed between Cromwell and the governor of Edinburgh castle, on the offer of the LordGeneral to allow the ministers to come out and occupy their pulpits
on the Sabbath-day; when, on their somewhat suspicious and sulky
refusal, Cromwell addressed them in that celebrated letter of which Carlyle says, that "the Scotch clergy never got such a reprimand since they
first took ordination."3 Undoubtedly there are striking resemblances
to Owen's turn of thought, especially in the paper of "Queries," which
abounds in " lumbering sentences with noble meanings." We next
follow him with Cromwell to Glasgow, where Zachary Boyd thunders
against the Lord-General in the old cathedral, and Cromwell listens
with calm forbearance, and where a discussion takes place between
Owen and the Scottish ministers, of which the following anecdote is
told:-A young Scottish minister, named Hugh Binning, not yet
twenty-six years of age, so managed the dispute as to confound Owen
and the other English divines.  Oliver, surprised and half-pleased, inquired, after the meeting was over, who this bold young man was; and
being told that his name was Binning, —"He hath bound well, indeed,"
said he; "but," laying his hand on his sword, "this will loose all again."
The discussion, with Binning's victory, is not improbable; but the
bad pun and the braggart threat are not like Oliver, and may safely
be consigned to those other " anecdotes of Cromwell at Glasgow,"
of which Carlyle says, that "they are not to be repeated anywhere
except in the nursery."4
But long ere Cromwell's campaign in Scotland was over, and that
last battle, in which he gained " Worcester's laureate wreath," had
1 Carlyle's Cromwell, ii. 18.
2 His second sermon, on Isa. lvi. 7, was preached at Edinburgh.
3 Carlyle's Cromwell, ii. 59.  4 Ibid., ii. 79.




XLVI                     LIFE OF DR OWEN.
been fought, which drove Charles back to Breda, and reduced Scotland under the generous sway of the Commonwealth, Owen had been
permitted to return to his books and to his quiet pastorate in Essex.
It was only a short breathing-time, however, before his connection
with Coggeshall was loosed for ever. One morning he read, to his
surprise, in the newspapers of the day, the following order: —" On the
18th March 1651, the House, taking into consideration the worth and
usefulness of John Owen, M.A., of Queen's College, ordered that he
be settled in the deanery of Christ Church, in room of Dr Reynolds."'
A letter soon after followed this from the principal students of Christ
Church, expressing their great satisfaction at the appointment. Cromwell before this had been chosen Chancellor of Oxford. And on the 9th
of September of the following year, letters from Cromwell nominated
Owen vice-chancellor of the university, and thus placed him -at the
head of that great and ancient seat of learning from which we have
seen him, ten years before, walk forth an exile for conscience' sake.2
CHAP. III.
HIS VICE-CHANCELLORSHIP.
The office of dean of Christ Church involved in it the duty of presiding at all the meetings of the college, and delivering lectures in
divinity; while that of vice-chancellor virtually committed to the
hands of Owen the general government of the university. A charge
of inconsistency has sometimes been brought against him, as an Independent, for accepting such offices, especially that of dean; and even
some sentences of Milton have been adduced to give sanction to the
complaint. But the whole charge proceeds on a mistake. It should
be remembered that the University of Oxford during the Commonwealth shared in those changes which befell so many other institutions, and had ceased to be a mere appendage and buttress of Episcopacy, and that the office as held by Owen was separated from its
ecclesiastical functions, and retained nothing, in fact, of Episcopacy
Asty, p. x.
2 His preaching before Parliament, about the period of these appointments, appears to have been frequent. On October 24, 1651, being the day of thanksgiving
for the victory of Worcester, we find him preaching his sermon entitled, " The
Advantage of the Kingdom of Christ in the Shaking of the Kingdoms of the
World," Ezek. xvii. 24. Next, February 6, 1652, in the Abbey Church of Westminster, on occasion of the funeral of Henry Ireton, Lord-Deputy of Ireland, and
Cromwell's son-in-law, he preached his sermon on Dan. xii. 13,-" The Labouring
Saint's Dismission to Rest." Once more, October 13,1652, on " Christ's Kingdom
and the Magistrate's Power," from Dan. vii. 15, 16.




HIS VICE-CHANCELLORSHIP.                XLVII
except the name.  It is quite true that the emoluments of the
deanery were still drawn from the same sources as at an earlier period;
but Owen, in common with many of the Independents and all the
Presbyterians of his times, was not in principle opposed to the support
of the teachers of religion by national funds.'
this scruples in accepting office in Oxford, and especially in consenting to be raised to the high position of vice-chancellor, arose from other
causes; and it needed all the authority of Cromwell, and all the influence of the senate, completely to overcome them. It required him
to do violence to some of his best affections and strongest predilections to tear himself away from the studious days and the happy pastorate of C(oggeshall; and perhaps it demanded a higher pitch of
resolution still to undertake the government of a university which had
been brought to the very brink of ruin by the civil wars, and from
which, during the intervening years, it had very partially recovered.
During those years of commotion, learning had almost been forgotten for arms; and Oxford, throwing itself with a more than chivalrous loyalty into the cause of Charles, had drained its treasury, and
even melted its plate, in order to retrieve his waning fortunes.  The
consequence had been, that at the end of the civil war, when the
cause of the Parliament triumphed, many of its halls and colleges
were closed; others of them had been converted into magazines for
stores and barracks for soldiers;. the studious habits of its youth had
been completely disturbed, and. the university burdened with a debt
of almost hopeless magnitude. Some of the worst of these evils still
remained,-others of them were only partially diminished; and
when we add to this the spirit of destructive Vandalism with which a
noisy party began to regard those ancient seats of learning, the licentiousness and insubordination which the students had borrowed from
the armies of the Royalists, as well as the jealousy with which Owen
was regarded by the secret friends of Episcopacy, and by Presbyterians
who had been displaced by Cromwell from high positions in order to
give place to Independents, it is easy to see that it required no common courage to seize the helm at such a moment, to grapple with such
varied and formidable difficulties, and to reduce such discordant elements to peace.2 Suchwas the work to which Owen nowbetook himself.
It is only too evident that even at the present day it requires, in the
case of many, something like a mental effort against early prejudice, to
conceive of this Puritan pastor occupying the lofty eminence to which he
was now raised with a suitable amount of dignity and grace. Not only
Discourse of Toleration, Owen's Sermons, fol. ed. p. 308.
2 Neal, iii. 360, 361. Walker's Sufferings of the Clergy, pp. 122, 123, 128.
Owen's Oratio quinta ad Academicos, anno 1657. "Per primurn biennium vulgi
fuimus et vulgaris fabula."




XLVIII                 LIFE OF DR OWEN.
the author of " Hudibras," but even Clarendon and Hume, have written of the Puritans in the style of caricature, and cleverly confounding
them under a common name with ignorant and extravagant sectaries
whom the Puritans all along condemned and disowned, have too long
succeeded in representing the popular type of the Puritan as that of
men of affected sanctity, pedantic and piebald dialect, sour temper, and
unpolished manner. Those who indulge these ignorant mistakes forget
that if the Puritan preachers were thus utterly deficient in matters of
taste and refinement, they had received their training at Oxford and
Cambridge, and that the reflection must, therefore, in all fairness, be
extended to those seminaries. They forget, moreover, as has been well
remarked, that " it is more reasonable, and certainly much more generous, to form our judgment with regard to religious parties from the
men among them who make their bequests to posterity, than from such
as constitute the weakness of a body rather than its strength, and who
die, as a matter of course, in the obscurity in which they have lived."'
But it is remarkable, that all the leading men among the Puritan
clergy were such as, even in the matter of external grace and polish,
might have stood before kings.  The native majesty of John. Howe,
refined by intercourse with families of noble birth, and his radiant
countenance, as if formed meliore luto, linger even in his portraits.
Philip Henry, the playmate of princes, bore with him into his country
parish that "unbought grace of life," which, in spite of his sterner
qualities, attracted towards him the most polished families of his
neighbourhood.  Richard Baxter was the chosen associate of Sir
Matthew Hale; and, contrary even to the popular notions of those
whose sympathies are all on the side of Puritanism, Owen bore with
him into public life none of the uncouth and lumbering pedantry of
the recluse, but associated with his more solid qualities all the lighter
graces of courtesy and taste.  He is described by one contemporary
as " of universal affability, ready presence and discourse, liberal, graceful, and courteous demeanour, that speak him certainly (whatsoever he be else) one that was more a gentleman than most of the
clergy."2 And Dodwell says, " His personage was proper and comely,
and he had a very graceful behaviour in the pulpit, an eloquent elocution, a winning and insinuating deportment, and could, by the persuasion of his oratory, in conjunction with some other outward advantages, move and wind the affections -of his auditory almost as he
pleased."3 It is with such a manner that we can conceive him to have
1 Vaughan's Modern Pulpit, p. 87.
2 s" Authority of the Magistrate in Religion Discussed," &c., by J. H.; whom
Anthony Wood (Athen. Oxon., iv. 101) supposes to be John Humphrey.
3 WVood's Athen. Oxon., ibid.-We subjoin Wood's own caricature: " While he
[Owen] did undergo the same office, he, instead of being a grave example to the
university, scorned all formality, undervalued his office by going in quirpo like a




HIS VICE-CHANCELLORSHIP.                 XLIX
addressed the assembled heads of colleges, when he assumed the helm
at Oxford with tremulous hand, yet with firm determination to do
his utmost to discharge his high stewardship.
" I am well aware," said he, " gentlemen of the university, of the
grief you must feel that, after so many venerable names, reverend
persons, depositaries and preceptors of the arts and sciences, the fates
of the university should have at last placed him as leader of the company who almost closes the reat.  Neither, indeed, is this state of
our affairs, of whatever kind it be, very agreeable to myself, since I
am compelled to regard my return, after a long absence, to my beloved mother as a prelude to the duties of a laborious and difficult
situation. But complaints are not remedies of any misfortune.
Whatever their misfortune, groans become not grave and honourable
men. It is the part of an undaunted mind boldly to bear up under
a heavy burden.  For, as the comic poet says,"' The life of man
Is like a game at tables. If the cast
Which is most necessary be not thrownj
That which chance sends, you must correct by art.' 1' The academic vessel, too long, alas! tossed by storms, being almost,
entirely abandoned by all whose more advanced age, longer experience, and well-earned literary titles, excited great and just expectations, I have been called upon, by the partiality and too good opinion
of him whose commands we must not gainsay, and with whom the
most earnest entreaties to be excused were urged in vain, and also
by the consenting suffrage of this senate; and, therefore, although
there is perhaps no one more unfit, I approach the helm. In what
times, what manners, what diversities of opinion (dissensions and
calumnies everywhere raging in consequence of party spirit), what
bitter passions and provocations, what pride and malice, our academical authority has occurred, I both know and lament. Nor is it only
the character of the age that distracts us, but another calamity to
our literary establishment, which is daily becoming more conspicuous,
-the co'ntempt, namely, of the sacred authority of law, and of the
reverence due to our ancestors; the watchful envy of Mialignants;
the despised tears and sobs of our almost dying mother, the university (with the eternal loss of the class of gownsmen, and the no small
hazard of the whole institution); and the detestable audacity and licentiousness, manifestly Epicurean beyond all the bounds of modesty
and piety, in which, alas! too many of the students indulge.  Am
young scholar, with powdered hair, snakebone bandstrings (or bandstrings with
very large tassels), lawn bands, a-very large set of ribbons pointed at his knees, and
Spanish leather boots with large lawn tops, and his hat mostly cock'd."'-Ibid. 98.
1 Terence, Adelph, iv. 7, 21.




L         -LIFE OF DR OWEN.
I, then, able, in this tottering state of all things, to apply a remedy to
this complication of difficulties, in which so many and so great heroes
have, in the most favourable times, laboured in vain? I am not,
gentlemen, so self-sufficient. Were I to act the part of one so impertinently disposed to flatter himself, nay, were the slightest thought
of such a nature to enter my mind, I should be quite displeased with
myself. I live not so far from home, nor am such a stranger to myself, I use not my eyes so much in the manner of witches, as not to
know well how scantily I am furnished with learning, prudence,
authority, and wisdom. Antiquity hath celebrated Lucullus as a prodigy in nature, who, though unacquainted with even the duty of a
common soldier, became without any difficulty an expert general; so
that the man whom the city sent out inexperienced in fighting, him
the army received a complete master of the art of war. Be of good
courage, gentlemen. I bring no prodigies; from the obscurity of
a rural situation, from the din of arms, from journeys for the sake
of the gospel into the most distant parts of the island, and also
beyond sea, from the bustle of the court, I have retreated unskilful in the government of the university; unskilful, also, I am come
hither.
"'What madness is this, then?' you will say.'Why have you
undertaken that which you are unable to execute, far less to adorn?
You have judged very ill for yourself, for the university, and for this
venerable senate.' Softly, my hearers; neither hope nor courage wholly
fails one who is swayed by the judgment, the wishes, the commands,
the entreaties of the highest characters. We are not ourselves the
sources of worthy deeds of any kind.' He who ministereth seed to the
sower,' and who from the mouths of infants hath ordained strength,
is able graciously to supply all defects, whether caused from without
or felt within. Destitute, therefore, of any strength and boldness of
my own, and of any adventitious aid through influence with the university, so far as I know or have deserved, it nevertheless remains to
me to commit myself wholly to Him'who giveth to all men liberally,
and upbraideth not.' He hath appointed an eternal fountain of supply in Christ, who furnisheth seasonable help to every pious endeavour, unless our littleness of faith stand in the way; thence must I
wait and pray for light, for strength, and for courage. Trusting, therefore, in his graciously promised presence, according to the state of the
times, and the opportunity which, through divine Providence, we have
obtained,-conscious integrity alone supplying the place of arts and
of all embellishments,-without either a depressed or servile spirit, I
address myself to this undertaking."'
The facts that have been preserved by Owen's biographers suffi1 Oratio prima, translated by Orme, pp. 128-131.




HIS VICE-CHANCELLORSHIP.                 LI
ciently prove that this inaugural address was no mere language of
dignified ceremony. By infusing that tolerant spirit into his administration which he had often commended in his days of suffering,
but which so many in those times forgot when they rose to power,-by
a generous impartiality in the bestowal of patronage,-by an eagerness
to detect modest merit, and to help struggling poverty,-by a firm
repression of disorder and licentiousness, and a steadfast encouragement of studious habits and good conduct,-he succeeded, during the
few years of his vice-chancellorship, in curing the worst evils of the
university, and restoring it to such a condition of prosperity as to command at length even the reluctant praise of Clarendon.
Among other honourable facts, it is recorded that he allowed a
society of Episcopalians to meet every Lord's day over against his
own door,I and to celebrate public worship according to the forms of
the liturgy, though the laws at that period put it in Owen's power to
disperse the assembly; and there were not wanting those of a less
enlarged and unsectarian spirit to urge him to such a course. In the
same wise and conciliatory spirit he won the confidence of the Presbyterians, by bestowing upon their ablest men some of the vacant
livings that were at his disposal, and taking counsel of them in all
difficulties and emergencies. Many a poor and promising student was
aided by him with sums of money, and with that well-timed encouragement which is more gratifying than silver and gold, and which, in
more than one instance, was found to have given the first impulse on
the road to fame. Foreign students of hopeful ability were admitted
through his influence to the use of the libraries and to free commons;
and one poor youth, in whose Latin epistle, informing Owen of his
necessities, he had discovered an unusual " sharpness of wit," was at
once received by him as tutor into his own family.2
But, amid these generous and conciliatory measures, Owen knew
how, by acts of wholesome severity, to put a curb upon licentiousness,
and to invigorate the whole discipline of the university. At a public
Act, when one of the students of Trinity College was Terrwc filiuts,
he stood up before the student began, and told him in Latin that he
was at liberty to say what he pleased, on condition that he abstained
from all profane and obscene expressions and personal reflections.
The student began, but soon violated all the conditions that had been
laid down to him. Owen repeatedly warned him to desist from a
course so dishonouring to the university; but the youth obstinately
persisting in the same strain, he at length commanded the beadles to
pull him down. This was a signal for the students to interpose; on' "At the house of Dr Willis the physician, not far from his own lodgings at
Christchurch."-Biograph. Diet., x. 103.
2 Asty, pp. xi., xii. Calamy's Noncon. Mem., i. 201. Wood's Fasti, ii. 788.




LIT                   LIFE OF DR OWEN.
which Owen, determined that the authority of the university should
not be insolently trampled on, rose from his seat, in the face of the
remonstrances of his friends, who were concerned for his personal
safety, drew the offender from his place with his own hand, and committed him to Bocardo, the prison of the university,-the students
meanwhile standing aloof with amazement and fear at his resolution.' Was there not something, in this scene, of that robust physical
energy which had distinguished Owen at Oxford in earlier days in
bell-ringing and the leaping of bars?
But the aims of the vice-chancellor rose far above the mere
attempt to restrain licentiousness within moderate bounds;-his whole
arrangements were made with the anxious desire of awakening and
fostering among the students the power of a living piety. His own
example, as well as the pervading spirit of his administration, would
contribute much to this; and there are not wanting individual facts
to show with what earnestness he watched and laboured for the religious wellbeing of the university. It had been customary for the
Fellows to preach by turns on the afternoon of the Lord's day in St
Mary's Church; but, on its being found that the highest ends of
preaching were often more injured than advanced by this means, he
determined to undertake this service alternately with Dr Goodwin,
the head of Magdalen College, and in this way to secure to the youth
of Oxford the advantage of a sound and serious ministry. It is interesting to open, nearly two hundred years afterwards, the reminiscences of one of the students, and to read his strong and grateful testimony to the benefits he had derived from these arrangements of the
Puritan vice-chancellor. We have this privilege in the " Memoir of
Philip Henry, by his son." " He would often mention, with thankfulness to God," says the quaint and pious biographer, " what great
helps and advantages he had then in the university,-not only for
learning, but for religion and piety. Serious godliness was in reputation; and, besides the public opportunities they had, many of the
scholars used to meet together for prayer and Christian conference, to
the great confirming of one another's hearts in the fear and love of
God, and the preparing of them for the service of the church in their
generation. I have heard him speak of the prudent method they
took then about the university sermons on the Lord's day, in the
afternoon, which used to be preached by the fellows of colleges in their
course; but that being found not so much for edification, Dr Owen
and Dr Goodwin performed that service alternately, and the young
masters that were wont to preach it had a lecture on Tuesday appointed them."2
But the combined duties of his two onerous offices at Oxford dlid
Asty, pp. xi. xii.    2 Life and Times of Philip Henry, p. 60.




HIS VICE-CHANCELLORSHIP.               LIII
not absorb all the energies of Owen. His mind appears to have.
expanded with his position, and to have shown resources that were
literally inexhaustible. The few years which saw him the chief agent
in raising the university from the brink of ruin, were those in which he
was most frequently summoned by Cromwell to his councils, and in
which he gave to the world theological works which would have been
sufficient of themselves, in the case of most men, to occupy and to
recompense the energies of a lifetime. We now turn with him, then,
for a little to the platform of public life, and to the toils of authorship.
On the 25th of August 1653 we again find him preaching, by command, before Parliament, on occasion of that celebrated victory over
the Dutch fleet which established the reputation of the arms of the
Commonwealth by sea, and paved the way for an honourable and
advantageous peace with Holland. In October of the same year he
was invited by Cromwell to London, to take part, along with some
other ministers, in a conference on Christian union. The matter is
stated in such interesting terms in one of the newspapers of the day,
and, besides, affords such a valuable incidental glimpse of Cromwell's
administration, that we prefer giving it in the words of that document:-" Several ministers were treated with by his Excellency the
Lord-General Cromwell, to persuade them that hold Christ, the head,
and so are the same in fundamentals, to agree in love,-that there
be no such divisions among people professing godliness as hath been,
nor railing or reviling each other for difference only in forms. There
were Mr Owen, Mr Marshall (Presbyterian), Mr Nye (Independent),
Mr Jessey (Baptist), Mr Harrison, and others; to whom the advice and
counsel of his Excellency were so sweet and precious, and managed
with such judgment and graciousness, that it is hoped it will much
tend to persuade those that fear the Lord in spirit and truth to labour
for the union of all God's people."'
It does not appear that any immediate practical measures resulted
from this conference. The mistake, by which many such laudable
attempts were defeated, was that of attempting too much. Incorporation was sought, when they should have been satisfied with mutual
Christian recognition and co-operation up to the point of agreement;
and sometimes a constrained silence on matters of difference, where
there should rather have been a generous forbearance. But it is
wrong to speak of such conferences and communings, when they failed
of their immediate object, as either useless or fruitless. To the good
men who mingled in them, it must have deepened the feeling of unity
even where it did not increase its manifestation, and even unconsciously to themselves must have lowered the walls of division. Nor
is it without interest and instruction to remark, that the best men of
t Cromwelliana, Orme, p. 109.




LIV                    LIFE OF DR OWEN.
that age and of the next were ever the readiest to give themselves to
movements that had this aim. Owen, by the reproaches which he
brought upon himself on this account from weaker brethren, showed
himself to be before his age. The pure spirit of Howe, which dwelt
in a region so far above the petty passions of earth, has expressed its
longings to see the church made " more awful and more amiable " by
union, in his essay " On Union among Protestants," and " On the Carnality of Religious Contentions." Baxter, with all his passion for dialectics, felt and owned the power of these holy attractions, and longed
the more for the everlasting rest, that he would there at length see
the perfect realization of union.l And the saintly Usher, prompted in
part by the sublime reasonings of Howe, actually proposed a scheme
of comprehension, of which, though defective in some of its provisions, and not permitted to be realized, God doubtless said, " It was
good that it was in thine heart to do it." The Puritans did more than
make unsuccessful experiments of union: they expounded in their
writings many of the principles on which alone it can be accomplished;
(and it seems now only to need a revival of religion from on high in
order to accomplish what they so eagerly desired. They were the
Davids who prepared the materials of the temple,-shall the Christians of this age be the sons of peace who shall be honoured to build?
It was in all likelihood while Owen was attending in London on
the meetings of this conference, that the senate embraced the opportunity of diplomating him Doctor of Divinity. For we find it recorded
by Wood in his " Fasti Oxonienses," that, " On Dec. 23, John Owen,
M.A., dean of Ch. Ch., and vice-chancellor of the university, was then
(he being at Lond.) diplomated doct. of div."  He is said in his
diploma to be " in palestra theologica exercitatissimus, in concionando
assiduus et potens, in disputando strenuus et acutus."2 Owen's friend,
Thomas Goodwin, president of Magdalen College, was diplomated on
the same occasion; and the honoured associates are sneeringly described by Wood, after his manner, as " the two Atlases and patriarchs of Independency."3
In the midst of these engagements, Dr Owen produced and published, in Latin, one of his most abstruse dissertations,-" Diatriba de
Divina Justitia, etc.; or, the Claims of Vindicatory Justice Asserted."
The principle which it is the design of this treatise to explain and
establish is, that God, considered as a moral governor, could not forgive sin without an atonement, or such provision for his justice as that
which is made by the sacrifice of Christ. It had fallen to his lot
1 His spirit is expressed in the following tender words, with which he closed
one of his debates: " While we wrangle here in the dark, we are dying, and
passing to the world that will decide all our controversies; and the safest passage
thither is by a peaceable holiness."
2 Wood's Fasti, ii. 179.  3 Wood's Athen. Oxon., iv. 98.




HIS VICE-CHANCELLORSHIP.                        LV
some months before, in certain theological discussions to which he
was called by his office, " to discourse and dispute on the vindicatory
justice of God, and the necessity of its exercise on the supposition of
the existence of sin;" and his hurried treatment of the subject, in the
brief hour which was allowed him, had the rare success of bringing
many over to his views. Owen was convinced that his principle
" struck its roots deep through almost the whole of theology."' He
saw plainly that its effect, if established, was to raze the very foundations of Socinian error; —yet he was grieved to find that many excellent divines, who held views in common with him  on all the great
truths of the evangelical system, wavered on this, and that some
honoured names had lately given a new sanction to the opposite opinion; among whom were Dr Twisse of Newbury, prolocutor of the
Westminster Assembly, in his " Vindicise Gratise, Potestatis, ac Provide-ntise divinme," and the venerable Samuel Rutherford of St Andrews, in his " Disputatio Scholastica de divina Providentia."2  This
made him the more readily accede to the wishes of those who had
received benefit and confirmation from his verbal exposition of the
subject, that he would enter on its more orderly and deliberate investigation. We do not wonder that the future expositor of the Epistle
to the Hebrews should have been strongly prompted to contend for
this principle, since it seems wrought up with more than one part of
that colossal argument of inspired theology.
In pursuing his argument, he evidently felt himself dazzled at
times by the lustre of those interior truths to which his thoughts
were turned.  " Those points," he remarks, " which dwell in more
intimate recesses, and approach nearer its immense fountain, the
Father of light, darting brighter rays by their excess of light, present
a confounding darkness to the minds ofr':he greatest men, and are as
darkness to the eyes breaking forth amidst so great light.  For what
we call darkness in divine subjects is nothing else than their celestial
glory and splendour striking on the weak ball of our eyes, the rays of
which we are not able in this life, which is but a vapour and shineth
but a little, to bear."3
In other places we can trace indications, that when he was rising
1 Preface, p. viii.       2 Orme, p. 153.
3 Many readers will be struck by the resemblance between this noble passage
and that of Owen's greatest contemporary:" Thee, Author of all being,
Fountain of light, thyself invisible
Amidst the glorious brightness where thou sittest
Throned inaccessible; but when thou shadest
The full blaze of thy beams, and through a cloud,
Drawn round about thee like a radiant shrine,
Dark with excessive bright thy skirts appear;
Yet dazzle heaven, that brightest seraphim
Approach not, but with both wings veil their eyes."
Par. Lost, book iii. 374-382.




LVI                   LIFE OF DR OWEN.
to the height of his great argument, his fertile mind was revolving
new treatises, which he afterwards gave to the world, and longing for
the hour when he would descend from his present altitudes to those
truths which bear more directly and powerfully on the spiritual life:
" There are, no doubt, many other portions and subjects of our religion, of that blessed trust committed to us for our instruction, on
which we might dwell with greater pleasure and satisfaction of mind.
Such, I mean, as afford a more free and wider scope of ranging
through the most pleasant meads of the holy Scripture, and contemplating in these the transparent fountains of life and rivers of consolation;-subjects which, unencumbered by the thickets of scholastic
terms and distinctions, unembarrassed by the impediments and
sophisms of an enslaving philosophy or false knowledge, sweetly and
pleasantly lead into a pure, unmixed, and delightful fellowship with
the Father and with his Son, shedding abroad in the heart the inmost loves of our Beloved, with the odour of his sweet ointment
poured forth."1
The usual number of replies followed the appearance of this treatise, in which Baxter once more stood forth equipped in his ready
armour.
In the following year Dr Owen gave to the world another work, of
much greater magnitude, extending over nearly five hundred folio
pages. He has himself supplied its best description and analysis in
its ample title-page,-" The Doctrine of the Saints' Perseverance Explained and Confirmed; or, the certain permanency of their acceptation with God and sanctification from God manifested and proved,
from the eternal principles, the effectual causes, and the external
means thereof; in the immutability of the nature, decrees, covenant,
and promises of God; the oblation and intercession of Jesus Christ;
the promises, exhortations, and threats of the Gospel: improved in its
genuine tendency to obedience and consolation." The work was immediately called forth by the " Redemption Redeemed" of John Goodwin, an Arminian writer, to whom Owen allows nearly all the most
brilliant qualities of a controversialist, except a good cause. He describes him as not only clothing every conception of his mind with
language of a full and choice significancy, but also trimming and
adorning it with all manner of signal improvements that may render
it keen or pleasant, according to his intendment and desire, and happily applies to him the words of the Roman poet:" Monte decurrens velut amnis, imbres
Quem super notas aluere ripas,
Fervet, immensusque ruit profundo
Pindarus ore."
Preface, p. xx.




HIS VICE-CHANCELLORSHIP.                 LVII
The treatise, however, would be almost as complete were every part
of it that refers to Goodwin expunged, and undeniably forms the most
masterly vindication of the perseverance of the saints in the English
tongue.  Even Goodwin, with all his luxuriant eloquence, is sadly
shattered when grasped by the mailed hand of the great Puritan.
" Luxuriant artus, effusaque sanguine laxo
Menmbra natant."
The style of argument is much more popular than that of the former
treatise; partly because of the insinuating rhetoric of his adversary,
and also because Owen knew that Arminian sentiments had found
their way into many of the churches, and that if he was to convince
the people, he must write for the people. The following weighty
sentence refers to his avoidance of philosophical terms and scholastic
forms of argument, and is worthy of Owen's sanctified wisdom: "That
which we account our wisdom and learning may, if too rigorously
attended, be our folly: when we think to sharpen the reason of the
Scripture, we may straiten the efficacy of the spirit of it. It is oftentimes more effectual in its own liberty, than when restrained to our
methods of arguing; and the weapons of it keener in their own soft
breathings, than when sharpened in the forge of Aristotle."'
No part of this elaborate work is more characteristic of Dr Owen
than his preface to the reader, which extends over forty folio pages,
until you begin to fear that " the gate shall become wider than the
city." It contains an account of the treatment which the doctrine
had received from the first Christian century to his own; and in its
pages, which are literally variegated with Greek and Latin citations,
displays an immense research.  But what most surprises the reader,
is to find the Doctor, when about the middle of his way, deliberately
turning aside to discuss with Dr Hammond the genuineness of the
Epistles of Ignatius, and to weigh the evidence which they would
afford, on the supposition of their genuineness, for a primitive Episcopacy.  One is tempted to trace a resemblance between the theological
writing of those times and their modes of journeying.  There was no
moving in those days with all possible directness and celerity to the
goal. The traveller stopped when he pleased, diverged where he
pleased, and as often as he pleased, whenever he wished to salute a
friend or to settle a controversy. —The work is dedicated to Cromwell.
The strong language in which Owen speaks of his religious sincerity
is interesting, as showing the estimate which was formed of the Protector's character by those who had the best opportunities of judging
regarding it.2
Epistle Dedicatory to the Heads of Colleges, etc., at Oxford, p. 8.
2 " In the midst of all the changes and mutations which thle infinitely wise providence of God doth daily effect in the greater and lesser things of this world, as




LVIII                   LIFE OF DR OWEN.
The mention of Cromwell's name naturally brings us back to public
events, and to an occurrence which, more than almost any other in
Owen's life, laid him open to the reproaches of his enemies. Cromwell having dissolved the Long Parliament in the end of 1653, had a
few months after issued writs for a new election.  The university of
Oxford was empowered to return one member to this Parliament,
and Dr Owen was elected. That he did not evince any decided unwillingness to accept this new office may be presumed from the fact
that he at once took his seat in the House, and continued to sit until
the committee of privileges, on account of his being a minister of
religion, declared his election annulled.  His systematic detractors
have fastened on this part of his conduct with all the instinct of
vultures, and even his friends have only ventured, for the most part,
on a timid and hesitating defence. Cawdrey and Anthony Wood,
not satisfied with commenting on the fact of his seeming eagerness to
grasp at civil power, accuse him, on the authority of public rumour,
of refusing to say whether he was a minister or not, —a charge which
he left at first to be answered by its own absurdity, but which, on finding some actually crediting it, he repelled with a pardonable amount
of vehement indignation, declaring it to be " so remote from any thing
to give a pretence or colour to it, that I question whether Satan have
impudence enough to own himself its author."'
But there have been others, who, while disowning all sympathy
with these birds of evil omen that haunted the path of the noble
Puritan, have questioned the propriety and consistency of one in
Owen's circumstances, and with all his strongly-professed longings for
the duties of a tranquil pastorate, so readily "entangling himself with
the affairs of this life;" and this is certainly a more tenable ground of
objection. And yet, to judge Owen rightly, we must take into view all
the special elements of the case. All except those who see in ordination a mysterious and indissoluble spell, and hold the Romish figment
of " once a priest, always a priest," will admit that emergencies may
arise in a commonwealth when even the Christian minister may, for
the sake of accomplishing the highest amount of good, place in abeyance the peculiar duties of his office, and merge the pastor in the legislator. Persons had sat with this conviction in the immediately previous Parliament; and in the last century, Dr Witherspoon, one of the
to the communication of his love in Jesus Christ, and the merciful, gracious distribution of the unsearchable riches of his grace, and the hid treasures thereof
purchased by his blood, he knows no repentance. Of both these you have had
full experience. And though your concernment in the former hath been as eminent as that of any person whatever in these later ages of the world, yet your
interest in and acquaintance with the latter is, as of incomparably more importance in itself, so answerably of more value and esteem unto you."-Dedication to
His Highness, Oliver, Lord Protector.
Wood's Athen. Oxon., iv. 99. Pref. to Cotton's Defence, Orme, p. 112.




HIlS VICE-CHANCELLORSHIP.               LIX_
purest and most conscientious of Scottish ecclesiastics, after emigrating
to America, united the duties of pastor and president of Jersey College
with those of a member of Congress, and was only second to Washington and Franklin in laying the foundations of the infant republic.'
Dr Owen, in all likelihood, acted on principles similar to those which
swayed the Scottish divine; and when we consider the avowed and
fanatical animosity with which Oxford was regarded by a turbulent
party in the state, as well as the active interest which Cromwell and
his Parliaments took in the religious condition of the nation, it is
easy to conceive bow Owen felt that he was only placing himself in
a better position for watching over the wellbeing of the university, and
for promoting the interests of religion and of religious liberty, by being
there to bear his part in the deliberations regarding it. At the same
time, with all these facts before us to qualify our censure, we cannot
help thinking that when Owen saw the validity of his election so
vehemently questioned, he would have consulted his dignity more had
he declined to sit.
In the "Instrument of Government" presented by Cromwell to
this Parliament, it was proposed that all who professed faith in God
by Jesus Christ should be protected in their religion. In the debates
which took place on this part of the instrument, its language was
interpreted as recommending toleration to those only who were agreed
on the fundamentals of Christian doctrine,-an interpretation which,
there is reason to think, injuriously restricted the Protector's meaning.
But the question immediately arose, what' were fundamentals? and a
committee of fourteen was appointed to prepare a statement for the
House on this subject; who, in their turn, committed the work to fourteen divines of eminence. Owen was on this committee; and, according to Baxter, had the principal share in " wording the articles." He
has been blamed for seeking to limit the blessings of toleration, on
the now generally-admitted principle, that a man's religious belief
ought not to be made the condition of his civil privileges. But the
censure is misplaced. Owen was responsible for the correctness of
his answers,-not for the use which the Parliament might make of
them; but the abrupt dissolution of the Parliament which, disappointed Cromwell's expectations, prevented their being embodied in
any legislative measure.2
About the same period Dr Owen was invited by the Protector and
his Council to form part of a committee, from whose labours the
cause of religion in England reaped great and permanent advantage.
We refer to the commission appointed to examine candidates for
ordination; whose powers soon after included the ejection of ministers
Life of Dr ~Witherspoon, prefixed to works, pp. xix.-xxiii.
2 Baxter's own Life, p. 205. Neal, iv. 88-91.
VOL. I.                                             E




LX                    LIFE OF DR OWEN.
and schoolmasters of heretical doctrine and scandalous life. Cromwell has been condemned for thus invading the proper functions of
the church; and undoubtedly he did in this measure boldly overstep
the province of the legislator; at the same time, he was right in thinking that the true greatness of his kingdom, and the stability of his
government, depended on the pervading influence of religion among
the people; and that it was better that the church should in this
irregular manner be purged of its hirelings and money-changers, than
left to sink into inefficiency and corruption.
About forty ministers, "the acknowledged flower of Puritanism,"
were united with a few Puritan laymen, and appointed to this most
delicate office. Undoubtedly, the power committed to them was tremendous, and, in the hands of unscrupulous men, might have been
turned to purposes the most inquisitorial and vile. But seldom has
power been less abused, or the rare and incidental mischiefs arising
from its exercise, more immeasurably outweighed by its substantial
benefits. It afforded, indeed, a tempting theme for the profane genius
of Hludibras, to represent the triers, in their inquiries regarding the spiritual life of candidates, as endeavouring" To find, in lines of beard and face,
The physiognomy of grace;
And, by the sound of twang and nose,
If all be sound within disclose;"
and high Royalists and partisans like Bishop Kennet, who had probably smarted under their investigations, in their eagerness to find
matter of accusation against them, might blunder out unconscious
praise. But the strong assertion of the historian of the Puritans has
never been disproved,-that not a single instance can be produced of
any who were rejected for insufficiency without being first convicted
either of immorality, of obnoxious sentiments in the Socinian or Pelagian controversy, or of disaffection to the present government. Cromwell could, before his second Parliament, refer- to the labours of the
commissioners in such strong terms as these: " There hath not been
such a service to England since the Christian religion was perfect in
England! I dare be bold to say it." And the well-balanced testimony of Baxter given with all his quaint felicity, may be held, when
we consider that he had looked on the appointment of the triers with
no friendly eye, as introducing all the shadings necessary to truth:
" Because this assembly of triers is most heavily accused and reproached
by some men, I shall speak the truth of them; and suppose my word
will be taken, because most of them took me for one of their boldest
adversaries. The truth is, though some few over-rigid and over-busy
Independents among them were too severe against all that were Arminians, and too particular in inquiring after evidences of sanctifica



HIS VICE-CHANCELLORSHIP.                LX1
tion in those whom they examined, and somewhat too lax in admitting of unlearned and erroneous men that favoured Antinomianism
or Anabaptism; yet, to give them their due, they did abundance of
good in the church. They saved many a congregation from ignorant,
ungodly, drunken teachers,-that sort of men who intend no more in
the ministry than to read a sermon on Sunday, and all the rest of
the week go with the people to the ale-house and harden them in sin;
and that sort of ministers who either preached against a holy life, or
preached as men who were never acquainted with it. These they
usually rejected, and in their stead admitted of any that were able,
serious preachers, and lived a godly life, of what tolerable opinion
soever they were; so that, though many of them were a little partial
for the Independents, Separatists, Fifth-monarchy Men, and Anabaptists, and against the Prelatists and Arminians, yet so great was the
benefit above the hurt which they brought to the church, that many
thousands of souls blessed God for the faithful ministers whom they
let in, and grieved when the Prelatists afterwards cast them  out
again."1
Every student of the Puritan history is familiar with the magnanimous act of Howe, in recommending Fuller the historian for ordination, though a Royalist, because he "made conscience of his thoughts;"2
and an equally high-minded and generous act of impartiality is recorded of Owen.  Dr Pocock, professor of Arabic in Oxford, and one
of the greatest scholars in Europe, held a living in Berks, and was
about to have hard measure dealt to him by the commissioners for
that county. No sooner did Owen hear of this than he wrote to
Thurloe, Cromwell's secretary, imploring him to stay such rash and
disgraceful procedure. Not satisfied. with this, he hastened into Berkshire in person, warmly remonstrated with the commissioners on the
course which they seemed bent on pursuing, and only ceased when
he had obtained the honourable discharge of the menaced scholar
from farther attendance.3
Owen's wisdom in council involved the natural penalty of frequent
consultation; and, accordingly, we find him in the following year
again invited to confer with Cromwell on a subject which, in addition
to its own intrinsic interest, acquires a new interest from recent agitation. Manasseh Ben Israel, a learned Jew from Amsterdam, had
asked of Cromwell and his government permission for the Jews to
settle and. trade in England, from which they had been excluded since
the thirteenth century. Cromwell, favourable to the proposal himNeal, iv. 92-97. Baxter's own Life, part i. p. 72. Orme, pp. 116-119.
Vaughan's Stuart Dynasty, pp. 247-250. D'Aubign6's Protectorate, pp. 231-236.
2 Calamy's Life of Howe, prefixed to works, p. v. Neal, iv. 97.
3 Biog. Diet., x. 103. Orme, p. 118.




LXII                   LIFE OF DR OWEN.
self, submitted the question to a conference of lawyers, merchants,
and divines, whom he assembled, and whom he wished to consider it
in relation to the interests which they might be held respectively to
represent. The lawyers saw nothing in the admission of the Jews
contrary to the laws of England; some of the merchants were friendly,
and some opposed; and though a living historian has described the
theologians as unanimous in their opposition, they were, in fact, divided
in their opinion too; some, like Mr Dury, being fierce in their opposition, even to fanaticism; and others, of whom there is reason to think
Dr Owen was one, being prepared to admit them under certain restrictions. Cromwell, however, was on this subject in advance of all
his counsellors, and indeed of his age, " from his shoulders and upward
he was higher than any of the people," and displayed a faith in the
power of truth, and an ingenuity in turning the timid objections of
his advisers into arguments by which they might at once have been
instructed and rebuked. " Since there is a promise in holy Scripture of the conversion of the Jews," he said, " I do not know but the
preaching of the gospel, as it is now in England, without idolatry or
superstition, may conduce to it."  " I never heard a man speak so
well," was the future testimony of Sir Paul Ricaut, who had pressed
into the crowd. The good intentions of the Protector were defeated;
but, as an expression of his respect for the rabbi, he ordered ~200
to be paid to him out of the public treasury.l
In the midst of these public events, Owen's pen had once more been
turned to authorship by the immediate command of the Council of
State. The catechisms of Biddle, the father of English Socinianism,
had given vogue to the errors of that school; and though various
writers of ability, such as Poole and Cheynel in England, and Cloppenburg, Arnold, and Maretz on the Continent, had already remarked on
them, it was deemed advisable that they should obtain a more complete and sifting exposure; and Owen was selected, by the high authority we have named, to undertake the task. His " Vindicis Evangelicae," a work of seven hundred quarto pages, embracing all the great
points of controversy between the Socinian and the Calvinist, was the
fruit of this command; and was certainly a far more suitable and efficient way of extinguishing the poor heresiarch, than the repeated imprisonments to which he was subjected.  Dr Owen, however, does not
confine himself to the writings of Biddle, but includes in his review
the Racovian Catechism, which was the confession of the foreign Socinians of that age; and the Annotations of Grotius,-which, though
nowhere directly teaching Socinian opinions, are justly charged by him
with explaining away those passages on which the peculiar doctrines
of the Gospel lean for their support, and thus, by extinguishing one
I Whitelock's Memorials, p. 673. Neal, iv. 126-128.




HIS VICE-CHANCELLORSHIP.               LXTII
light after another, leaving you at length in midnight darkness. An
accomplished modern writer has pointed out a mortifying identity
between the dogmas of our modern Pantheists and those of the Bhuddists of India.' It would be easy to show that the discoveries of our
modern Neologists and Rationalists are in truth the resurrection of
the errors of Biddle, Smalcius, and Moscorovius.2 Again and again, in
those writings, which have slumbered beneath the dust of two centuries, the student meets with the same speculations, supported by the
same reasonings and interpretations, that have startled him in the
modern German treatise, by their impious hardihood.
You pass into the body of this elaborate work through one of those
learned porticoes in which our author delights, and in which the history of Socinianism is traced through its many forms and phases, from
the days of Simon Magus to his own. No part of this history is of
more permanent value than his remarks on the controversial tactics
of Socinians; among which he especially notices their objection to the
use of terms not to be found in Scripture; and to which he replies, that
" though such terms may not be of absolute necessity to express the
things themselves to the minds of believers, they may yet be necessary to defend the truth from the opposition and craft of seducers;"
-their cavilling against evangelical doctrines rather than stating any
positive opinions of their own, and, when finding it inconvenient to
oppose, or impossible to refute a doctrine, insisting on its not being
fundamental. How much of the secret of error in religion is detected
in the following advice: " Take heed of the snare of Satan in affecting eminency by singularity. It is good to strive to excel, and to go
before one another in knowledge and in light, as in holiness and obedience. To do this in the road is difficult. Many, finding it impossible to emerge into any consideration by walking in the beaten path
of truth, and yet not able to conquer the itch of being accounted
rl.s;5 Asycxol, turn aside into by-ways, and turn the eyes of men to
them by scrambling over hedge and ditch, when the sober traveller
is not at all regarded."3 And the grand secret of continuing in the
faith grounded and settled, is expressed in the following wise sentences: "That direction in this kind which with me is instar omniumn, is for a diligent endeavour to have the power of the truths
professed and contended for abiding upon our hearts;-that we may
not contend for notions, but what we have a practical acquaintance
with in our own souls. When theheart is cast indeed into the mould
of the doctrine that the mind embraceth,-when the evidence and neVaughan's Age and Christianity, pp. 79-82.
2 Princeton Theol. Essays, First Series. Essay on the Doctrines of the Early
Socinians.
Preface, pp. 64, 65, quarto ed.




LXIV                   LIFE OF DR OWEN.
cessity of the truth abides in us,-when not the sense of the words
only is in our heads, but the sense of the things abides in our hearts,
-when we have communion with God in the doctrine we contend
for,-then shall we be garrisoned by the grace of God against all the
assaults of men."'
This secret communion with God in the doctrines contended for,
was the true key to Owen's own steadfastness amid all those winds of
doctrine which unsettled every thing but what was rooted in the soil.
We have an illustration of this in the next treatise, which he soon
after gave to the world, and in which he passes from the lists of controversy to the practical exhibition of the Gospel as a life-power. It
was entitled, "On the Mortification of Sin in Believers;" and contains
the substance of some sermons which he had preached on Rom.
viii. 13. He informs us that his chief motives for this publication
were, a wish to escape from the region of public debate, and to produce something of more general use, that might seem a fruit " of
choice, not of necessity;" and also, " to provide an antidote for the
dangerous mistakes of some that of late years had taken upon them
to give directions for the mortification of sin, who, being unacquainted
with the mystery of the gospel and the efficacy of the death of Christ,
have anew imposed the yoke of a self-wrought-out mortification on
the necks of their disciples, which neither they nor their forefathers
were ever able to bear."2 We have no means of knowing what were
the treatises to which Owen here refers; but it is well known that
Baxter's mind at an early period received an injurious legal bias from
a work of this kind; nor is even Jeremy Taylor's " Holy Living" free
from the fault of minute prescription of external rules and " bodily
exercise, which profiteth little," instead of bringing the mind into
immediate contact with those great truths which inspire and transform whatever they touch. Nor have there been wanting teachers,
in any age of the church, who
"4 --- do but skin and film the ulcerous place,
While rank corruption, mining all within,
Infects unseen."
Owen's work is a noble illustration of the Gospel method of sanctification, as we believe it to be a living reflection of his own experience. In his polemical works he was like the lecturer on the materia
medica; but here he is the skilful physician, applying the medicine
to the cure of soul-sickness. And it is interesting to find the ample
evidence which this work affords, that, amid the din of theological
controversy, the engrossing and perplexing activities of a high public
station, and the chilling damps of a university, he was yet living near' Preface, p. 69.                2 Preface.




HIS VICE-CHANCELLORSHIP.               LXV
God, and, like Jacob amid the stones of the wilderness, maintaining
secret intercourse with the eternal and invisible.
To the affairs of Oxford we must now return fora little. In the
midst of his multifarious public engagements, and the toils of a most
ponderous authorship, Owen's thoughts had never been turned from
the university, and his efforts for its improvement, encouraged by the
Protector and his council, as well as by the co-operation of the heads
of colleges, had been rewarded by a surprising prosperity. Few
things, indeed, are more interesting than to look into the records of
Oxford at this period, as they have been preserved by Anthony Wood
and others, and to mark the constellation of great names among its
fellows and students; some of whom were already in the height of
their renown, and others, with a strangely varied destiny awaiting
them, were brightening into a fame which was to shed its lustre on
the coming age. The presiding mind at this period was Owen himself, who, from the combined influence of station and character, obtained from all around him willing deference;' while associated with
him in close friendship, in frequent conference, and learned research,
which was gradually embodied in many folios, was Thomas Goodwin,
the president of Magdalen College. Stephen Charnock had already
carried many honours, and given token of that Saxon vigour of intellect and ripe devotion which were afterwards to take shape in his
noble treatise on the " Divine Attributes." Dr Pocock sat in the chair
of Arabic, unrivalled as an Orientalist; and Dr Seth Ward taught
mathematics, already noted as an astronomer, and hereafter to be less
honourably noted as so supple a time-server, that, " amid all the
changes of the times he never broke his bones.". Robert Boyle had
fled hither, seeking in its tranquil shades opportunity for undisturbed
philosophic studies, and finding in all nature food for prayer; and
one more tall and stately than the rest might be seen now amid the
shady walks of Magdalen College, musing on the "Blessedness of the
Righteous," and now in the recesses of its libraries, "unsphering the
spirit of Plato," and amassing that learning and excogitating that
divine philosophy which were soon to be transfigured and immortalized in his" Living Temple."  Daniel Whitby, the acute annotator
on the New Testament, and the ablest champion of Arminianism,
now adorned the roll of Oxford,-Christopher Wren, whose architectural genius has reared its own monument in the greatest of England's cathedrals, -William Penn, the founder of Pennsylvania, and
the father of the gentlest and most benignant of all our Christian
sects,-John Locke, the founder of the greatest school of English
metaphysics, to whom was to belong the high honour of basing tole"  He was reckoned the brightest ornament of the university in his time."Dr Calamy.




LXsI                  LIFE OF DR OWEN.
ration on the principles of philosophy,-Robert South, the pulpitsatirist, whom we alternately admire for his brawny intellect and
matchless style, and despise for their prostration to the lowest purposes of party,-Thomas Ken, the future bishop of Bath and Wells,
whose holiness drew forth the willing homage of the Puritans, and
whose conscientiousness as a nonjuror was long after to be proved by
his sufferings in the Tower,-Philip Henry, now passing to the little
conference of praying students, and now receiving from Dr Owen
praises which only make him humbler, already delighting in those
happy alliterations and fine conceits which were to be gathered from
his lips by his admiring son, and embalmed in the transparent amber
of that son's immortal Commentary,-and Joseph Alleine, who, in his
"Alarm to the Unconverted," was to produce a work which the
church of God will not willingly let die, and was to display the spirit
of a martyr amid the approaching cruelties of the Restoration,
and the deserted hearths and silent churches of St Bartholomew's
Day.1
But events were beginning to transpire in the political world which
were to bring Owen's tenure of the vice-chancellorship to a speedy
close. He had hitherto befriended Cromwell in all his great measures, with the strong conviction that the liberties and general interests of the nation were bound up with his supremacy. He had even,
on occasion of the risings of the Royalists under Colonel Penruddock
in the west, busied himself in securing the attachment of the university, and in raising a troop of horse for the defence of the county,
until one of his Royalist revilers, enraged at his infectious zeal, described him as "riding up and down like a spiritual Abaddon, with
white powder in his hair and black in his pocket."2  But when a
majority of the Parliament proposed to bestow upon Cromwell the
crown and title of king, and when the Protector was evidently not
averse to the entreaties of his Parliament, Owen began to suspect the
workings of an ambition which, if not checked, would introduce a
new tyranny, and place in jeopardy those liberties which so much had
been done and suffered to secure. He therefore joined with Colonel
Desborough, Fleetwood, and the majority of the army, in opposing
these movements, and even drew up the petition which is known to
have defeated the measure, and constrained Cromwell to decline the
perilous honour.3
Many circumstances soon made it evident, that by this bold step
Dr Owen had so far estranged from himself the affection of Cromwell.
Up to this time he had continued to be, of all the ministers of his
times, the most frequently invited to preach on those great occasions
1 Wood's Fasti, part ii., pp. 169-197.    2 Orme, p. 120.
3 Burnet's Own Times, i. 98. Ludlow's Memoirs, p. 248. Neal, iv. 151,152.




HIS VICE-CHANCELLORSHIP.             LXVII
of public state which it was usual in those days to grace with a religious service. But when, soon after this occurrence, Cromwell was
inaugurated into his office as Protector, at Westmipster Hall, with
all the pomp and splendour of a coronation, those who were accustomed to watch how the winds of political favour blew, observed that
Lockyer and Dr Manton were the divines who officiated at the
august ceremonial; and that Owen was not even there as an invited
guest.l This was significant, and the decisive step soon followed. On
the 3d of July Cromwell resigned the office of chancellor of the
university; on the 18th day of the same month, his son Richard was
appointed his successor; and six weeks afterwards Dr Owen was displaced from the vice-chancellorship, and Dr Conant, a Presbyterian,
and rector of Exeter College, nominated in his stead.2
Few things in Owen's public life more became him than the
manner in which he resigned the presidency of Oxford, and yielded
up the academic fasces into the hands of another. lHe " knew both
how to abound, and how to be abased." There is no undignified
insinuation of ungracious usage; no loud assertion of indifference, to
cover the bitterness of chagrin; no mock humility; but a manly reference to the service which he was conscious of having rendered to the
university, with a generous appreciation of the excellencies of the
friend to whom the government was now to be transferred. In his
parting address to the university, after stating the number of persons
that had been matriculated and graduated during his administration,
he continues: "Professors' salaries, lost for many years, have been
recovered and paid; some offices of respectability have been maintained; the rights and privileges of the university have been defended
against all the efforts of its enemies; the treasury is tenfold increased;
many of every rank in the university have been promoted to various
honours and benefices; new exercises have been introduced and established; old ones have been duly performed; reformation of manners has
been diligently studied, in spite of the grumbling of certain profligate
brawlers; labours have been numberless; besides submitting to the
most enormous expense, often when brought to the brink of death on
your account, I have hated these limbs, and this feeble body, which
was ready to desert my mind; the reproaches of the vulgar have been
disregarded, the envy of others has been overcome: in these circumstances I wish you all prosperity, and bid you farewell. I congratulate myself on a successor who can relieve me of this burden; and
you on one who is able completely to repair any injury which your
affairs may have suffered through our inattention...... But as I
know not whither the thread of my discourse might lead me, I here
cut it short. I seek again my old labours, my usual watchings, my
1 Neal, iv. 157. Orme, p. 126.  2 Neal, iv. 165.




LXVIII                 LIFE OF DR OWEN.
interrupted studies. As for you, gentlemen of the university, may
you be happy, and fare you well."'
CHAP. IV.
HIS RETIREMENT AND LAST DAYS.
A wish has sometimes been expressed, that men who, like Owen,
have contributed so largely to the enriching of our theological literature, could have been spared the endless avocations of public life, and
allowed to devote themselves almost entirely to authorship.  But the
wisdom of this sentiment is very questionable. Experience seems to
testify that a certain amount of contact with the business of practical
life is necessary to the highest style of thought and authorship; and
that minds, when left to undisturbed literary leisure, are apt to degenerate into habits of diseased speculation and sickly fastidiousness.
Most certainly the works that have come from men of monastic habits
have done little for the world, compared with the writings of those
who have ever been ready to obey the voice which summoned there
away from tranquil studies to breast the storms and. guide the movements of great social conflicts. The men who have lived the most
earnestly for their own age, have also lived the most usefully for posterity.  Owen's retirement from the vice-chancellorship may indeed
be regarded as a most seasonable relief from the excess of public
engagement; but it may be confidently questioned whether he would
have written so much or so well, had his intellect and heart been, in
any great degree, cut off from the stimulus which the struggles and
stern realities of life gave to them. This is, accordingly, the course
through which we are now rapidly to follow him,-to the end of his
days continuing to display an almost miraculous fertility of authorship, that is only equalled by that of his illustrious compeer, Richard
Baxter; and, at the same time, taking no second part in the great
ecclesiastical movements of that most eventful age.
The next great public transaction in which we find Dr Owen engaged, was the celebrated meeting of ministers and delegates from the
Independent Churches, for the purpose of preparing a confession of
their faith and order, commonly known by the name of the Savoy
Assembly or Synod.  The Independents had greatly flourished during
1 Conclusion of Oratio quinta, translated by Orme.-Six Latin orations, delivered by Owen at Oxford while he presided over the university, have been preserved, and used to be printed at the end of the volume that contained his sermons
and tracts. They will appear in the sixteenth volume of the present edition of
Owen's works.




HIS RETIREMENT AND LAST DAYS.           LXIX
the Protectorate; and many circumstances rendered such a meeting
desirable. The Presbyterian members of the Westminster Assembly
had often pressed on them the importance of such a public and formal exposition of their sentiments. Their Independent brethren in
iNew England had set them the example ten years before; and the
frequent misrepresentations to which they were exposed, especially
through their being confounded with extravagant sectaries who sheltered themselves beneath the common name of Independents, as well
as the religious benefits that were likely to accrue from mutual conference and comparison of views, appeared strongly to recommend
such a measure. "We confess," say they, "that from the very first,
all, or at least the generality of our churches, have been in a manner
like so many ships, though holding forth the same general colours,
launched singly, and sailing apart and alone on the vast ocean of these
tumultuous times, and exposed to every wind of doctrine, under no
other conduct than that of the Word and Spirit, and their particular
elders and principal brethren, without association among themselves,
or so much as holding out common lights to others, whereby to know
where they were."'
It was with considerable reluctance, however, that Cromwell yielded
his sanction to the calling of such a meeting. He remembered the
anxious jealousy with which. the proceedings of the Westminster Assembly had been watched, and probably had his own fears that what
now began in theological discussion might end in the perilous canvassing of public measures. But his scruples were at length overcome, —circulars were issued, inviting the churches to send up their
pastors and delegates, and more than two hundred brethren appeared
in answer to the summons. They met in a building in the Strand,
which was now commonly devoted to the accommodation of the officers of Cromwell's court, but which had formerly been a convent and
an hospital, and originally the palace of the Duke of Savoy, from
whom it took its name. A committee, in which Owen and Goodwin
evidently bore the burden of the duties, prepared a statement of doctrine each morning, which was laid before the Assembly, discussed,
and approved. They found, to their delight, that "though they had
been launched singly, they had all been steering their course by the
same chart, and been bound for one and the same port; and that upon
the general search now made, the same holy and blessed truths of all
sorts which are current and warrantable among the other churches
of Christ in the world, had been their lading."2 It is an interesting
fact, that, with the exception of its statements on church order, the
articles of the Savoy Confession bear a close resemblance to those of
the famous Confession of the Westminster divines,-in most places
Confess. Pref., p. 6. Neal, iv. 173.  2 Ibid.




LXX                    LIFE OF DR OWEN.
retaining its very words.  This was a high and graceful tribute to
the excellence of that noble compend.  And though Baxter, irritated
by the form of some of its statements,1 wrote severely against the
Savoy Assembly, yet a spirit of extraordinary devotion appears to
have animated and sustained its conferences.  "There was the most
eminent presence of the Lord," says an eye-witness, " with those who
were then assembled, that ever I knew since I had a being."2  And,
as the natural consequence of this piety, there was an enlarged charity
towards other churches " holding the Head."  In the preface to the
Confession, which Owen is understood to have written, and from
which we have already made some beautiful extracts, this blessed
temper shines forth in language that seems to have anticipated the
standing-point to which the living churches of our own times are so
hopefully pointing. We are reminded in one place that " the differences between Presbyterians and Independents are differences betweenfellow-servants;" and in another place, the principle is avowed,
that " churches consisting of persons sound in the faith and of good
conversation, ought not to refuse communion with each other, though
they walk not in all things according to the same rule of church
order."3  It is well known that the Savoy Confession has never come
into general use among the Independents; but there is reason to
think that its first publication had the best effects; and in all likelihood the happy state of things which Philip Henry describes as distinguishing this period is referable, in part at least, to the assurance
of essential unity which the Savoy Confession afforded. " There was
a great change," says he, " in the tempers of good people throughout
the nation, and a mighty tendency to peace and unity, as if they were
by consent weary of their long clashings."4
What would have been the effects of these proceedings upon the
policy of the Protector, had his life been prolonged, we can now only
surmise. Ere the Savoy Assembly had commenced its deliberations,
Oliver Cromwell was struggling with a mortal distemper in the palace
of Whitehall.  The death of his favourite daughter, Lady Claypole,
as well as the cares of his government, had told at length upon his
iron frame; and on September 3, 1658, the night of the most awful
Baxter's Catholic Communion Defended, and Life, p. 104.
2 Letter from Rev. J. Forbes of Gloucester. Asty, p, xxi.
3 Of the Institution of Churches, and the Order Appointed in them by Jesus
Christ.
4 Neal, iv. 178. One of the few letters of Dr Owen that have been preserved
has reference to this Confession. A French minister of some eminence, the Rev.
Peter du Moulin, wished to attempt a French translation of so valuable a document; but, before doing so, he ventured on some animadversions on certain of its
sentiments and expressions. Owen's reply betrays some irrlitation, especially at
Moulin's misunderstanding and consequent misrepresentation of the passages commented on. See Appendix.




HIS RETIREMENT AND LAST DAYS.                    LXXI
storm. that had ever shaken the island, and the anniversary of some of
his greatest battles, Oliver Cromwell passed into the eternal world. It
is no duty of ours to describe the character of this wonderful man; but
our references to Owen have necessarily brought us into fi'equent contact with his history; and we have not sought to conceal our conviction
of his religious sincerity and our admiration of his greatness. Exaggerate his faults as men may, the hypocritical theory of his character,
so long the stereotyped representation of history, cannot be maintained. Those who refuse him all credit for religion must explain to
us how his hypocrisy escaped the detection of the most religious men
of his times, who, like Owen, had the best opportunities of observing
him.  Those who accuse him  of despotism  must tell us how it was
that England, under his sway, enjoyed more liberty than it had ever
done before.l  Those who see in his character no qualities of generous
patriotism, and few even of enlarged statesmanship, must reconcile
this with the fact of his developing the internal resources of England
to an extent which had never been approached by any previous ruler,
-raising his country to the rank of a first power in Europe, until his
very name became a terror to despots, and a shield to those who,
like the bleeding Vaudois in the valleys of Piedmont, appealed to his
compassion.
Owen, and other leading men among the Puritans, have been represented, by writers such as Burnet, as offering up the most fanatical
prayers for the Protector's recovery; and after his death, on occasion
of a fast, in the presence of IRichard and the other members of his
family, as almost irreverently reproaching God for his removal.  It
would be too much to affirm, that nothing extravagant or extreme
was spoken, even by eminently good men, at a crisis so exciting; but
there is every reason to think that Owen was not present at the deathbed of the Protector at all; and Burnet's statement,2 when traced to
its source, is found to have originated in an impression of Tillotson's,
Bishop Kennet has long since given the true statement of the case in reference to the ordinances against Episcopal worship during Cromwell's government.
"It is certain," says he, " that the Protector was for liberty and the utmost latitude to all parties, so far as consisted with the peace and safety of his person and
government; and even the prejudice he had against the Episcopal party was more
for their being Royalists than for their being of the good old church."-Neal, iv.
125. In point of fact, the ordinances were not put in execution except against
such clergymen as had become political offenders.-Parr's Life of Usher, p. 75.
Vaughan's Stuart Dynasty, i. 246.
2 Burnet's Own Times, i. 116, 117.  No fanatical words are directly charged
upon Owen by any of his accusers, but his extravagance is freely surmised.-Biog.
Diet., x. 103. Goodwin is represented as complaining in these words, "Lord,
thou hast deceived us, and we were deceived;"-words which Burnet characterizes
as impudent and enthusiastic boldness; but which, if used at all, were evidently
accommodated from Jer. xx. 7, and used in the sense in which the prophet hirmself had used them; q. d., " Lord, thou hast permitted us to deceive ourselves."
This may probably be taken as a specimen of the looseness of the other charges.




LXXII                   LIFE OF DR OWEN.
who was as probably mistaken as otherwise. Vague gossip must not
be received as the material of biography. At the same time, it cannot be doubted that the death of Cromwell filled Owen and his
friends with profound regret and serious apprehension.  His life and
power had been the grand security for their religious liberties; and
now by his death that security was dissolved. Cromwell during his
lifetime had often predicted, " They will bring all to confusion again;"
and now that his presiding hand was removed, the lapse of a little
time was sufficient to show that he had too justly forecast the future.
Ere we glance, however, at the rapid changes of those coming years,
we must once more turn to Owen's labours as an author.
In 1657 he published one of his best devotional treatises,-" Of
Communion with God the Father, Son, and Holy Ghost, each Person
distinctly, in Love, Grace, Consolation, etc." It forms the substance
of a series of sermons preached by him at Oxford during his vice-chancellorship, and is another evidence of his " close walk with God" during the excitements and engagements of that high official position.
There is, no doubt, some truth in the remark, that he carries out the
idea of distinct communion between the believer and each of the persons of the Godhead to an extent for which there is no scriptural precedent; and this arises from another habit, observable in some degree
even in this devotional composition,-that of making the particular subject on which he treats the centre around which he gathers
all the great truths of the Gospel; but, when these deductions have
been made, what a rich treasure is this work of Owen's! He leads
us by green pastures and still waters, and lays open the exhaustless
springs of the Christian's hidden life with Christ in God.  It is easy
to understand how some parts of it should have been unintelligible,
and should even have appeared incoherent to persons whose creed was
nothing more than an outward badge; and therefore we are not surprised that it should have provoked the scoffing remarks of a Rational
ecclesiastic twenty years afterwards; but to one who possesses even a
faint measure of spiritual life, we know few exercises more congenial
or salutary than its perusal.  It is like passing from the dusty and
beaten path into a garden full of the most fragrant flowers, from which
you return still bearing about your person some parts of its odours,
that reveal where you have been.  And those who read the book with
somewhat of this spiritual susceptibility, will sympathize with the
1 Dr Slherlock, in a treatise entitled, " A Discourse concerning the Knowledge
of Jesus Christ, and our Union and Communion with tIim," etc., 1674. To which
Owen replied in " A Vindication of some Passages concerning Communion with
God, from the Exceptions of William Sherlock, Rector of St George's, Buttolph
Lane."  The controversy drew a considerable number of other combatants into
the field, and appears to have been protracted through a series of years.-Wood's
Athen. Oxon., iv. 105, 106.




HIS RETIREMENT AND LAST DAYS.             LXXIII
glowing words of Daniel Burgess regarding it: "Alphonsus, king
of Spain, is said to have found food and physic in reading Livy; and
Ferdinand, king of Sicily, in reading Quintus Curtius; —but thou
hast here nobler entertainment, vastly richer dainties, incomparably
more sovereign medicines: I had almost said, the very highest of
angel's food is here set before thee; and, as Pliny speaks,' Permista
deliciis auxilia,'-things that minister unto grace and comfort, to holy
life and liveliness."'
In the same year Owen was engaged in an important and protracted controversy on the subject of schism, which drew forth from
him a succession of publications, and exposed him to the assaults of
many adversaries. Foster has sarcastically remarked on the great
convenience of having a number of words that will answer the purposes of ridicule or reprobation, without having any precise meaning
attached to them;2 and the use that has commonly been made of the
obnoxious term, "Schism," is an illustration in point. Dominant religious parties have ever been ready to hurl this hideous weapon at
those who have separated from them, from whatever cause; and the
phrase has derived its chief power to injure from its vagueness. The
Church of Rome has flung it at the Churches of the Reformation, and
the Reformed Churches that stand at different degrees of distance from
Rome, have been too ready to cast it at each other.  Owen and his
friends now began to feel the injurious effects of this, in the frequent
application of the term to themselves; and he was induced, in consequence, to write on the subject, with the view especially of distinguishing between the scriptural and the ecclesiastical use of the
term, and, by simply defining it, to deprive it of its mischievous power.
This led to his treatise, " Of Schism; the true nature of it discovered,
and considered with reference to the present differences in religion:"
in which he shows that schism, as described in Scripture, consists in
"causeless differences and contentions amongst the members of a
particular church, contrary to that love, prudence, and forbearance,
which are required of them to be exercised among themselves, and
towards one another."3  From  this two consequences followed;that separation from any church was not in its own nature schism;
and that those churches which, by their corruption or tyranny, rendered separation necessary, were the true schismatics: so that, as
Vincent Alsop wittily remarked, "He that undertakes to play this
great gun, had need to be very careful and spunge it well, lest it fire
at home."4 It is one of Dr Owen's best controversial treatises, being
1 Preface to the reader.    2 Essay on the application of the epithet Romantic.
See his work, "-Of Schism," chap. ii.' Melius Inquirend., p. 209. Orme, p. 199. WVood's description of Alsop makes
one suspect that he had smarted from his wit: "A Nonconforming minister, who,
since the death of their famous A. Marvell, hath been quibbler and punner in ordi



LXXIV                   LIFE OF DR OWEN.
exhaustive, and yet not marked by that discursiveness which is the
fault of some of his writings, and bringing into play some of his
greatest excellencies as a writer,-his remarkable exegetical talent,
his intimate knowledge of Scripture, and mastery of the stores of
ecclesiastical history.  Dr Hammond replied to him from among the
Episcopalians, and Cawdrey from among the Presbyterians,-a stormy
petrel, with whose spirit, Owen remarks, the Presbyterians in general
had no sympathy; but Owen remained unquestionable master of the
field.l
It was not thus with the controversy which we have next to describe. Owen had prepared a valuable little essay,-" Of the Divine
Original, Authority, Self-evidencing Light and Power of the Scriptures; with an answer to that inquiry, How we know the Scriptures
to be the word of God?" the principal design of which, as its title so
far indicates, was to prove that, independently altogether of its external evidence, the Bible contains, in the nature of its truths and in their
efficacy on the mind, satisfactory evidence of the divine source from
which it has emanated; —an argument which was afterwards nobly
handled by Halyburton, and which has recently been illustrated
and illuminated by Dr Chalmers with his characteristic eloquence,
in one of the chapters of his "Theological Institutes."' In this essay
he had laid down the position, that "as the Scriptures of the Old
and New Testament were immediately and entirely given out by God
himself,-his mind being in them represented to us without the least
interveniency of such mediums and ways as were capable of giving
change or alteration to the least iota or syllable,-so, by his good and
merciful providential dispensation, in his love to his Word and church,
his Word as first given out by him is preserved unto us entire in
the original languages.""  It happened that while this essay was in
the press, the Prolegomena and Appendix of Walton's invaluable
and immortal work, the "London Polyglott," came into Owen's
hands. But when he glanced at the formidable array of various
readings, which was presented by Walton and his coadjutors as the
result of their collation of manuscripts and versions, he became
alarmed for his principles, imagined the authority of the Scriptures
to be placed in imminent jeopardy, and, in an essay which he entitled,
"A Vindication of the Purity and Integrity of the Hebrew and
nary to the Dissenting party, though he comes much short of that person."-Athen.
Oxon., iv. 106.
The other writings drawn from Owen in this controversy were provoked by
Cawdrey.-1. A Review of the true Nature of Schism, with a Vindication of the
Congregational Churches in England from the imputation thereof, unjustly charged
on them by Mr Daniel Cawdrey, 1657. 2. An Answer to a late Treatise of Mr
Cawdrey about the Nature of Schism, 1658, prefixed to a Defence of Mr John
Cotton, &c., against Cawdrey, written by himself, and edited by Owen.
2 Theological Institutes, x. b. iii. ch. 6.  3 P. 153, duod. ed.




HIS RETIREMENT AND LAST DAYS.            LXXV
Greek Texts of the Old and New Testaments, in some considerations
on the Prolegomena and Appendix to. the late Biblia Polyglotta,"I
rashly endeavoured to prove that Walton had greatly exaggerated the
number of various readings, and insinuated his apprehension, that if
Walton's principles were admitted, they would lead, by a very direct
course, to Popery or Infidelity.  It is needless to say how undeniable
is the fact of various readings; how utterly groundless were the fears
which Dr Owen expressed because of them; and how much the labours
of learned biblicists, in the region which was so nobly cultivated by
Walton and his associates, have confirred, instead of disturbing our
confidence in the inspired canon.2 And yet it is not difficult to
understand how the same individual, who was unsurpassed, perhaps
unequalled, in his own age in his knowledge of the subject-matter of
revelation, should have been comparatively uninformed on questions
which related to the integrity of the sacred text itself. The error of
Owen consisted in making broad assertions on a subject on which he
acknowledged himself to be, after all, but irrperfectly informed; and,
from a mere a priori ground, challenging facts that were sustained
by very abundant evidence, and charging those facts with the most
revolting consequences. Let those theologians be warned by it, who,
on the ground of preconceived notions and incorrect interpretations
of Scripture, have called in question some of the plainest discoveries
of science; and be assured that truth, come from what quarter it may,
can never place the Word of God in jeopardy.
Walton saw that he had the advantage of Owen, and in "The
Considerator Considered, and the Biblia Polyglotta Vindicated," successfully defended his position, and did what he could to hold Owen
up to the ridicule of the learned world. Though he was Owen's
victor in this controversy, yet the arrogance of his bearing excites the
suspicion that something more than learned zeal bore him into the
contest, and that the exasperated feelings of the ecclesiastic made
him not unwilling to humble this leader and champion of the Puritans in the dust. The respective merits of the two combatants in
this contest, which excited so much commotion in the age in which
it occurred, are admirably remarked on by Dr Chalmers: "The most
interesting collision upon this question that I know of, between unlike
men of unlike minds, was that between the most learned of our
Churchmen on the one hand, Brian Walton, author, or rather editor,
of the'London Polyglott,' and the most talented and zealous of our
sectarians on the other, Dr John Owen. The latter adventured himOwen published a third tract in this little volume, " Exercitationes adversus
Fanaticos," in which he handled the Quakers with some severity.
2 Marsh's Michaelis, i. ch. vi. Taylor's History of the Transmission of Ancient
Books; appendix.
VOL. I.                                             F




LXXVI                   LIFE OF DR OWEN.
self most rashly into a combat, and under a false alarm for the results
of the erudition of the former; and the former retorted contemptuously upon his antagonist, as he would upon a mystic or enthusiastic
devotee.  The amalgamation of the two properties thus arrayed in
hostile conflict, would have just made up a perfect theologian.  It
would have been the wisdom of the letter in alliance with the wisdom
of the Spirit; instead of which I know not what was most revolting,the lordly insolence of the prelate, or the outrageous violence of the
Puritan. In the first place, it was illiterate in Owen, to apprehend
that the integrity of the Scripture would be unsettled by the exposure,
in all their magnitude and multitude, of its various readings; but in
the second place, we stand in doubt of Walton's spirit and his seriousness, when he groups and characterizes as the new-light men
and ranting enthusiasts of these days, those sectaries, many of whom,
though far behind him  in the lore of theology as consisting in the
knowledge of its vocables, were as far before him in acquaintance
with the subject-matter of theology, as consisting of its doctrines, and
of their application to the wants and the principles of our moral
nature."1
About the time of his emerging from this unfortunate controversy,
Owen gave to the world his work on Temptation,-another of those
masterly treatises in which he " brings the doctrines of theology to
bear on the wants and principles of our moral nature," and from which
whole paragraphs flash upon the mind of the reader with an influence
that makes him feel as if they had been written for himself alone.
In his preface to that work, Owen (no doubt reflecting his impressions of public events) speaks of " providential dispensations, in reference to the public concermnents of these nations, as perplexed and
entangled,-thefootsteps of God lying in the deep, where his paths are
not known."  And certainly the rapid and turbulent succession of
changes that took place soon after the removal of Cromwell's presiding genius from the helm, might well fill him with deepening anxiety
and alarm. These changes it is not our province minutely to trace.
Richard's feeble hand, as is well known, proved itself unfit to control
the opposing elements of the state; and a few months saw him return,
not unwillingly, to the unambitious walks of private life.2 Owen has
been charged with taking part in the schemes which drove Richard
from the Protectorate; but the charge proceeded upon a mere impression of Dr Manton's, produced from hearing the fragment of a conversation, and was repeatedly and indignantly denied by Owen during his
Institutes of Theology, i. 287-On Scripture Criticism.
2 Owen's sermon, " A Gospel Profession, the Glory of a Nation," Isa. iv. 5, was
preached before Richard's Parliament. Soon after, he preached before the Long
Parliament; and this was tile last occasion in which he was invited to officiate
before such an assemblage. This sermon has not been preserved.




HIS RETIREMENT AND LAST DAYS.             LXXVII
life.l Then followed the recalling of that remnant of the Long Parliament which had been dispersed by Cromwell,-a measure which Owen
advised, as, on the whole, the most likely to secure the continuance
of an unrestricted liberty. But the Parliament, unwilling to obey
the dictation of a dominant party in the army, was once more dispersed by force, while the army itself began to be divided into ambitious factions.  A new danger threatened from the north.  General
Monk, marking the state of things in England, and especially the
divided condition of the army, was making preparations to enter
England. What were his designs? At one period he had befriended
the Independents, but latterly he had sided with the powerful body
of the Presbyterians. Would he now, then, endeavour to set up a new
Protectorate, favouring the Presbyterians and oppressing other sects?
or would he throw his sword into the scale of the Royalists, and bring
back the Stuarts? A deputation of Independent ministers, consisting
of Caryl and others, was sent into Scotland, bearing a letter to Monk
that had been written by Owen, representing to him the injustice
of his entering England, and the danger to which it would expose
their most precious liberties. [But the deputies returned, unable to
influence his movements, or even to penetrate his ultimate designs.
Owen and his friends next endeavoured to arouse the army to a vigorous resistance of Monk, and even offered to raise   100,000 among
the Independents for their assistance;-but they found the army
divided and dispirited; and Monk, gradually approaching London,
entered it at length, not only unresisted, but welcomed by thousands,
the Long Parliament having again found courage to resume its sittings. In a short while the Long Parliament was finally dissolved by
its own consent, and soon after the Convention Parliament assembled.
Monk at length threw off his hitherto impenetrable disguise, and ventured to introduce letters from Charles Stuart. It was voted, at his
instigation, that the ancient constitution of King, Lords, and Commons, should be restored, and Charles invited back to the throne of
his ancestors; and the great majority of the nation, weary of the years
of faction and turbulence, hailed the change with joy.  But in the
enthusiasm of the moment, no means were taken to secure an adjustment of those vital questions which bad been agitated between the
people and the crown.  The act, therefore, which restored the king,
1 Dr Manton declared, that at Wallingford House he heard Dr Owen say with
vehemence, " He must come down, and he shall come down;" and this was understood to refer to Richard;-but it is material to notice that Dr Manton did not so
understand it till after the event.-Palmer's note to Calamy's Life of Owen.
Noncon. Mem., i. 201. Add to this Owen's solemn denial of the charge, Vindic.
of Animadversiorns on Fiat Lux, p. 127; and the testimony of a " worthy minister," preserved by Asty, that Dr Owen was against the pulling down of Richard,
and that his dissatisfaction at what they were doing at Wallingford H-ouse was
such as to drive him into illness.-Asty, p. xix.




LXXVIII                LIFE OF DR OWEN.
restored the laws, both civil and ecclesiastical, to the state in which
they had been at the commencement of the war, re-established the
hierarchy, and constituted all classes of separatists a proscribed class;
and Owen and his party had little to trust to for the continuance of
their religious liberties but the promise of Charles at Breda, that he
"would have a respect to tender consciences."1  A little time sufficed
to show that the king's word was but a miserable security; and the
beautiful words of Baxter now began to be fulfilled in their darkest
part: " Ordinarily, God would have vicissitudes of summer and winter,
day and night, that the church may grow externally in the summer
of prosperity, and internally and radically in the winter of adversity;
yet usually their night is longer than their day, and that day itself
hath its storms and tempests."  The night was now coming to the
Puritans.
A few months before the restoration of Charles, Owen had been
displaced from the deanery of Christ Church, and thus his last official connection with Oxford severed.  He now retired to his native
village of Stadha-n in the neighbourhood, where he had become the
proprietor of a small estate.  During his vice-chancellorship, it had
been his custom to preach in this place on the afternoons of those
Sabbaths in which he was not employed at St Mlary's; and a little
congregation which he had gathered by this means now joyfully welcomed him among them  as their pastor.  It was probably while at
Stadham that he finished the preparation of one of his most elaborate
theological works, whose title will supply a pretty accurate idea at
once of its general plan and of its remarkable variety of matter," Theologoumena, etc.; or, six books on the nature, rise, progress, and
study of true theology.  In which, also, the origin and growth of true
and false religious worship, and the more remarkable declensions and
restorations of the church are traced from their first sources. To
which are added digressions concerning universal grace,-the origin
of the sciences,-notes of the Roman Church, —the origin of letters,the ancient Hebrew letters,-Hebrew punctuation,-versions of the
Scriptures, —Jewish rites," etc. It is matter of regret that the " Theologoumena" has hitherto been locked up in the Latin tongue; for
though parts have been superseded by more recent works, there is no
book in the English language that occupies the wide field over which
Owen travels with his usual power, and scatters around him his
learned stores.2
In all likelihood Owen hoped that he would be permitted to remain unmolested in his quiet village, and that his very obscurity
Neal, iv. 191-220. Vaughan's Stuart Dynasty, ii. 266-271.
2 A portion of the "Theologoumena" was translated and published by the Rev.
J. Craig of Avonbridge in Scotland; but the encouragement was not such as to induce him to persevere.




HIS RETIREMENT AND LAST DAYS.          LXXIX
would prove his protection; but he had miscalculated the leniency of
the new rulers. An act passed against the Quakers, declared it illegal
for more than five persons to assemble in any unauthorized place for religious worship; and this act admitting of application to all separatists,
soon led to the expulsion of Owen from his charge, and to the dispersion of his little flock.l In a little while he saw himself surrounded by
many companions in tribulation. The Presbyterians, who had shown
such eagerness for the restoration of Charles to his throne, naturally
expected that such measures would be taken as would comprehend
them within the establishment, without doing violence to their conscientious difficulties; and Charles and his ministers flattered the
hope so long as they thought it unsafe to despise it; but it was not
long ere the Act of Uniformity drove nearly two thousand of them
from their churches into persecution and poverty, and brought once
more into closer fellowship with Owen those excellent men whom he
had continued to love and esteem in the midst of all their mutual differences.
Sir Edward Hyde, the future Lord Clarendon, was now lord
chancellor, and the most influential member of the government, and
means were used to obtain an interview between Owen and him, with
the view, it is probable, of inducing him to relax the growing severity
of his measures against the Nonconformists. But the proud minister
was inexorable. He insisted that Owen should abstain from preaching; but at the same time, not ignorant of the great talents of the
Puritan, strongly urged him to employ his pen at the present juncture in writing against Popery. Owen did not comply with the first
part of the injunction, but continued to preach in London and elsewhere, to little secret assemblies, and even at times more publicly,
when the vigilance of informers was relaxed, or the winds of persecution blew for a little moment less fiercely. But circumstances soon
put it in his power to comply with the latter part of it; and those
circumstances are interesting, both as illustrative of the character of
Owen and of the spirit and tendencies of the times.
John Vincent Cane, a Franciscan friar, had published a book
entitled, " Fiat Lux; or, a Guide in Differences of Religion betwixt
Papist and Protestant, Presbyterian and Independent;" in which,
under the guise of recommending moderation and charity, he invites
men over to the Church of Rome, as the only infallible remedy for
all church divisions.  The work falling in to some extent with the
current of feeling in certain quarters, had already gone through two
impressions ere it reached the hands of Owen, and is believed to
have been sent to him at length by Clarendoni. Struck with the
subtle and pernicious character of the work, whose author he de-'Vood's Athen. Oxon., iv. 100.




LXXX                 IFE OF DRI OWEN.
scribes as " a Naphtali speaking goodly words, but while his voice
was Jacob's voice, his hands were the hands of Esau," Owen set himself to answer it, and soon produced his "Animadversions on Fiat
Llx, by a Protestant;" which so completely exposed its sophistries
and hidden aims, as to make the disconcerted friar lose his temper. The
friar replied in a'" Vindication of Fiat Lux,' —in which he betrayed
a vindictive wisl to detect his opponent, and bring upon him the resentment of those in power; describing him as " a part of that dismal
tempest which had borne all before it,-not only church and state,
but reason, right, honesty, and all true religion."  To which Owen
rejoined, now manfully giving his namne, and, according to his custom,
not satisfied with answering his immediate opponent, entered largely
into the whole Popish controversy. Few things are more remarkable
in Owen than the readiness with which he could thus sumimon to his
use the vast stores of his accumulated learning.
But, even after this good service had been done to the common
cause of Protestantism, there seemed a danger that this second workl
would not be permitted to be published; and it is curious to notice
the nature of the objections, and the quarter whence they came.
The power of licensing books in divinity was now in the hands of
the bishops; and they were found to have two weighty objections to
Owen's treatise. First, That in speaking of the evangelists and
apostles, and even of Peter, he withheld from them the title of
" saint;" and, secondly, That he had questioned whether it could be
proved that Peter had ever been at Rome.  Owen's treatment of
these objections was every way worthy of himself. In reference to
the former, he reminded his censors that the titles of evangelist and
apostle were superior to that of saint, inasmuch as this belonged to
all the people of God; at the same time, he expressed his willingness
to yield this point. But the second he could only yield on one condition,-namely, that they would prove that he had been mistaken.
Owen's book at length found its way to the press; not, however,
through the concessions of the bishops, but through the command of
Sir Edward Nicolas, one of the principal secretaries of state, who
interposed to overrule their scruples.2
Dr Owen's reputation was greatly extended by these writings; and
this led to a new interview with Clarendon. His lordship acknowledged that he had done more for the cause of Protestantism  than
any other man in England; and, expressing his astonishment that
so learned a man should have been led away by " the novelty of
Independency," held out to him the hope of high preferment in the
church if he would conform. Owen undertook to prove, in answer
to any bishop that he might appoint, that the Independent form of
Vindic. of Animad. on Fiat Lux, p. 10.    2 Asty, pp. xxiii., xxiv.




HIlS RETIREMENT AND LAST DAYS.            LXXXI
church order, instead of being a novelty, was the only mode of
government in the church for the first two centuries; and as for
his wish to bestow upon him ecclesiastical honours, what he had to
ask for himself and his brethren was, not preferment within the
church, but simple toleration without it. The dazzling bait of a mitre
appears to have been set before all the leading Nonconformists; but not
one of them yielded to its lure.l This led the chancellor to inquire
what was the measure of toleration he had to ask; —to which Owen
is reported to have answered, " Liberty for all who assented to the
doctrine of the Church of England."  This answer has been remarked
on by some at the expense of his consistency and courage; and the
explanation has been suggested, that he now asked not all that he
wished, but all that there was the most distant hope of receiving.
It should be remembered, however, in addition, that many of the
most liberal and enlightened men among the Nonconformists of those
days objected to the full toleration of Papists;2 not, indeed, on religious, but on political grounds;-both because they were the subjects
of a foreign power, and because of the bearings of the question on
the succession of the Duke of York to the throne; and also, that
Owen's plan would actually have comprehended in it almost the
whole of the Protestant Nonconformists of that age.
A more honourable way of deliverance from  his troubles than
conformity was, about the same time, presented to Dr Owen, in an
earnest invitation from the first Congregational church of Boston, in
Ne-w England, to become their pastor. They had " seen his labours,
and heard of the grace and wisdom communicated to him from the
Father of lights;" and when so many candles were not permitted to
shine in England, they were eager to secure such a burning light for
their infant colony.  It does not very clearly appear what sort of
answer Owen returned. One biographer represents him as willing
to go, and as even having some of his property embarked in a vessel
bound for New England, when he was stopped by orders of the
court; others represent him  as unwilling to leave behind him  the
struggling cause, and disposed to wait in England for happier days.3
But neither the representations of Owen nor of others who were
friendly to the Nonconformists, had any influence in changing the
policy of those who were now in power. The golden age to which
Clarendon and his associates sought to bring back the government
1 c" I am informed," says the author of the Anonymous Memoir, " by one of the
Doctor's relations, that King Charles II. offered him a bishopric; but no worldly
honour or advantage could prevail on the Doctor to change his principles."P. xxii.
2 Owen's Discourse of Toleration, passim.
3 Anthony Wood is amusingly cynical in his account of this matter: "Upon
this our author resolved to go to New England; but since that time, the wind was
never in-a right point for a voyage." —Vood's Athen. Oxon., iv. 100.




LXXXII                LIFE OF DR OWEN.
and the country, was that of Laud, with all the tortures of the Star
Chamber, the dark machinery of the High Commission, and the dread
alternative of abject conformity, or proscription and ruin. And the
licentious Charles, while affecting at times a greater liberality, joined
with his ministers in their worst measures; either from a secret sympathy with them, or, as is more probable, from a hope that the ranks
of Nonconformity would at length be so greatly swelled as to render
a measure of toleration necessary that would include in it the Romanist along with the Puritan. Pretexts were sought after and eagerly
seized upon, in order to increase the rigours of persecution; and new
acts passed, such as the Conventicle Act, which declared it penal to
hold meetings for worship, even in barns and highways, and offered
high rewards to informers,-and whose deliberate intention was, either
to compel the sufferers to conformity, or to goad them on to violence
and crime.
In the midst of these growing rigours, which were rapidly filling
the prisons with victims, and crowding the emigrant ships with exiles,
the plague appeared, sweeping London as with a whirlwind of death.
Then it was seen who had been the true spiritual shepherds of the
people, and who had been the strangers and the hirelings. The clerical oppressors of the Puritans fled from the presence of the plague,
while the proscribed preachers emerged from their hiding-places,
shared the dangers of that dreadful hour, addressed instruction
and consolation to the perishing and bereaved, and stood between
the living and the dead, until the plague was stayed. One thing,
however, had been disclosed by these occurrences; andi this was the
mndiminished influence of the Nonconformist pastors over their
people, and the increased love of their people to them; nor could the
pastors ever be cut off from the means of temporal support, so long
as intercourse between them and their people was maintained. This
led to the passing of another act, whose ingenious cruelty historians
have vied with each other adequately to describe. In the Parliament
at Oxford, which had fled thither in order to escape the ravages of
the plague, a law was enacted which virtually banished all Nonconformist ministers five miles from any city, town, or ]borough, that
sent members to Parliament, and five miles from any place whatsoever where they had at any time in a number of years past preached;
unless they would take an oath which it was well known no Nonconformist could take, and which the Earl of Southampton even
declared, in his place in Parliament, no honest man could subscribe.
This was equivalent to driving them into exile in their own land; and,
in addition to the universal severance of the pastors from their people,
by banishing them into remote rural districts, it exposed them nob
only to the caprice of those who were the instruments of government,




IIIS RETIREMENT AND LAST DAYS.           LXXXIII
and to all the vile acts of spies and informers, but often to the insults
and the violence of ignorant and licentious mobs.
Dr Owen suffered in the midst of all these troubles; and one anecdote,
which most probably belongs to this period, presents us with another
picture of the times. He had gone down to visit his old friends in the
neighbourhood of Oxford, and adopting the usual precautions of the period, had approached his lodging after night-fall.  But notwithstanding all his privacy, he was observed, and information given of the place
where he lay.  Early in the morning, a company of troopers came and
knocked at the door.  The mistress coming down, boldly opened the
door, and asked them what they would have.-" Have you any lodgers
in your house?" they inquired.  Instead of directly answering their
question, she asked " whether they were seeking for DIr Owen?"
"Yes," said they; on which she assured them  he had departed that
morning at an earlier hour.  The soldiers believing her word, immediately rode away. In the meantime the Doctor, whom the woman really
supposed to have been gone, as he intended the night before, arose,
and. going into a neighbouring field, whither he ordered his horse to be
brought to him, hastened away by an unfrequented path towards London.
A second terrible visitation of Heaven was needed, in order to
obtain for the persecuted Puritans a temporary breathing-time: and
this second visitation came. The fire followed quickly in the footsteps
of the plague, and the hand of intolerance was for the moment paralyzed, if, indeed, its heart did not for a time relent.  The greater
number of the churches were consumed in the dreadful conflagration.
Large wooden houses called tabernacles were quickly reared, amid
the scorched and blackened ruins; and in these the Nonconformist
ministers preached to anxious and solemnized multitudes.  The long
silent voices of Owen, and Manton, and Caryl, and others, awoke the
remembrance of other times; and earnest Baxter
c Preached as though he ne'er should preach again;
And like a dying man to dying men."
There was no possibility of silencing these preachers at such a moment.  And the fall of Clarendon and the disgrace of Sheldon soon
afterwards helped to prolong and enlarge their precarious liberty.
Many tracts, for the most part published anonymously, and without even the printer's name, had issued from Owen's pen during these
distracting years, having for their object to represent the impolicy and
injustice of persecution for conscience' sake.1  He had also published
Of these Mr Orme enumerates the following: —l. "An Account of the Grounds
and Reasons on which the Protestant Dissenters Desire their Liberty." 2. " A
Letter concerning the Present Excommunications." 3. " The Present Distresses
on Nonconformists Exanmined." 4. "Indulgence and Toleration Considered, in a
Letter to a Person of Honour." 5. " A Peace-offering, in an Apology and humble
Plea for Liberty of Conscience."_P. 234.




LXXXIV                   LIEE OF DR OWEN.
" A Brief Instruction in the Worshlip of God and Discipline of the
Churches of the New Testament, by way of question and answer,"a title which sufficiently describes the book;' and some years earlier,
a well compacted and admirably reasoned  "Discourse concerning
Liturgies and their Imposition;" which illustrates the principle on
which, when a student at Oxford, he had resisted the impositions of
Laud,-a principle which reaches to the very foundation of the argument between the High Churchman and the Puritan.  And his publications during the following year show with what untiring assiduity,
in the midst of all those outward storms, he had been plying the
work of authorship, and laying up rich stores for posterity.  Three
of Owen's best works bear the date of 1668.
First, there is his treatise " On the Natutre, Power, Deceit, and
Prevalence of Indwelling Sin in Believers;" on which Dr Chalmers
has well remarked, that " there is no treatise of its learned and pious
author more fitted to be useful to the Christian disciple; and that it
is most important to be instructed on this subject by one who had
reached such lofty attainments in holiness, and whose profound and
experimental acquaintance with the spiritual life so well fitted him for
expounding its nature and operations."    Next came his " Exposition
of the 130th Psalm," a work which, as we have already hinted,
stood intimately connected with the history of Owen's own inner life;
and which, conducting the reader through the turnings and wind.
ings along many of which he himself had wandered in the season
of his spiritual distresses, shows him  the way in which he at length
found peace.  When Owen sat down to the exposition of this psalm,
it was not with the mere literary implements of study scattered around
him, or in the spirit withl which the mere scholar may be supposed to
sit down to the explanation of an ancient classic; but, when he laid
open the book of God, he laid open at the same time the book of his
own heart and of his own history, and produced a book which, with
all its acknowledged prolixity, and even its occasional obscurity, is rich
in golden thoughts, and instinct with the living experience of " one
who spake what he knew, and testified what he had seen."
Then appeared the first volume of Owen's greatest work, his " Exposition of the Epistle to the Hebrews,"- a work which it would be
alike superfluous to describe or to praise.3  For more than twenty
The publication of this Catechism gave occasion to proposals for union among
the Presbyterians and Independents, addressed by the sanguine Baxter to Dr
Owen, and led to lengthened correspondence and negotiation. For reasons formerly adverted to, the scheme proved abortive. One of Owen's letters on this
subject has been preserved, and appears in the Appendix. WTe are not sure that
in every part of it we could vindicate the Doctor's consistency.
2 Introductory Essay to Owen on Indwelling Sin, pp. xviii., xix.
3 The second volume was published in 1674; the third in 1680; the fourth was
posthumous, but was left fit for the press, and appeared in 1684.




1IIS RETIREMENT AND LAST DAYS.          LXXXV
years his thoughts had been turned to the preparing of this colossal
commentary on the most difficult of all the Pauline epistles; and at
length he had given himself to it with ripened powers,-with the
gathered treasures of an almost universal reading, and with the
richer treasures still of a deep Christian experience. Not disdainful
of the labours of those who had geiie before him, he yet found that
the mine had been opened, rather than exhausted; and, as he himself
strongly expressed it, that " sufficient ground for renewed investigation
had been left, not only for the present generation, but for all them
that should succeed, to the consummation of all things."  The spirit
and manner in which he pursued his work is described by himself;
and forms one of the most valuable portions of autobiography in all
Owen's writings:" For the exposition of the epistle itself, I confess, as was said before,
that I have had thoughts of it for many years, and have not been
without regard to it in the whole course of my studies.  But yet I
must now say, that, after all my searching and reading, prayer and
assiduous meditation have been my only resort, and by far the most
useful means of light and assistance. By these have my thoughts
been freed from many an entanglement, into which the writings of
others had cast me, or from which they could not deliver me.  Careful I have been, as of my life and soul, to bring no prejudicate sense
to the words,-to impose no meaning of my omwn or other men's upon
them, nor to be imposed on by the reasonings, pretences, or curiosities of any; but always went nakedly to the Word itself, to learn
humbly the mind of God in it, and to express it as he should enable
me. To this end, I always considered, in the first place, the sense,
meaning, and import of the words of the text,-their original derivation, use in other authors, especially in the LXX. of the Old Testatment, in the books of the New, and particularly the writings of the
same author.  Ofttimes the words expressed out of the Hebrew, or
the things alluded to among that people, I found to give much light
to the words of the apostle. To the general rule of attending to the
design and scope of the place, the subject treated of, mediums fixed
on for arguments, and methods of reasoning, I still kept in my eye
the time and season of writing this epistle; the state and condition of
those to whom it was written; their persuasions, prejudices, customs,
light, and traditions.  I kept also in my view the covenant and worship of the church of old; the translation of covenant privileges and
worship to the Gentiles upon a new account; the course of providential dispensations that the Jews were under; the near expiration of
their church and state; the speedy approach of their utter abolition
and destruction, with the temptations that befell them on all these
various accounts; —without which it is impossible for any one justly




LXXXVI                 LIFE OF DR OWEN.
to follow the apostle, so as to keep close to his design or fully to understand his meaning."' The result has been, a work unequalled in excellence, except, perhaps, by Vitringa's noble Commentary on Isaiah.
It is quite true, that in the department of verbal criticism, and even
in the exposition of some occasional passages, future expositors may
have found Owen at fault,-it is even true that the Rabbinical lore
with which the work abounds does far more to cumber than to illustrate the text; but when all this has been conceded, how amazing is
the power with which Owen has unfolded the proportions, and brought
out the meaning and spirit, of this massive epistle! It is like some
vast minster filled with solemn light, on whose minuter details it might
be easy to suggest improvement; but whose stable walls and noble
columns astonish you at the skill and strength of the builder the
longer you gaze; and there is true sublimity in the exclamation with
which Owen laid down his pen when he had finished it: "Now, my
work is done; it is time for me to die." Perhaps no minister in Great
Britain or America for the last hundred and fifty years has sat down
to the exposition of this portion of inspired truth without consulthig
Owen's commentary. The appalling magnitude of the work is the
most formidable obstacle to its usefulness; and this the author himself
seems to have anticipated even in his own age of ponderous and portly
folios; for we find him modestly suggesting the possibility of treating
it as if it were three separate works, and of reading the philological,
or the exegetical, or the practical portion alone.2  We are quite aware
that one man of great eminence has spoken in terms of disparagement almost bordering on contempt of one part of this great work," The Preliminary Exercitations;"' but we must remember Hall's love.
of literary paradoxes, in common with the great lexicographer whom
he imitated; and those who are familiar with the writings of Owenwhich Hall acknowledges he was not,-will be more disposed to subscribe to the glowing terms in which his gTreat rival in eloquence has
spoken of Owen's Exposition: "Let me again recommend your
studious and sustained attention," says Dr Chalmers to his students,
"to the Epistle to the Hebrews; and I should rejoice if any of
you felt emboldened on my advice to grapple with a worlk so ponderous as Owen's commentary on that epistle,-a lengthened and
laborious enterprise, certainly, but now is your season for abundant
labour. And the only thing to be attended to is, that, in virtue of
being well directed, it shall not be wasted on a bulky, though at the
same time profitless erudition.  I promise you a hundred-fold more
advantage from the perusal of this greatest work of John Owen, than
1 Preface.   2 Address to Christian Reader, vol. ii.
Miscellaneous Gleanings from Hall's Conversational Remarks, by the late Dr
Balmer of Berwick-on-Tweed. Hall's Works, vi. 147.




IHIS RETIREMENT AND LAST DAYS.         LXXXVII
from the perusal of all that has been written on the subject of the
heathen sacrifices. It is a work of gigantic strength as well as gigan-,
tic size; and he who hath mastered it is very little short, both in respect to the doctrinal and the practical of Christianity, of being an
erudite and accomplished theologian."'
It has been remarked, that there is no lesson so difficult to learn
as that of true religious toleration, for almost every sect in turn,
when tempted by the power, has resorted to the practice of persecution; and this remark has seldom obtained more striking confirmation than in what was occurring at this time in another part of the
world.  While in England the Independents, and Nonconformists
generally, were passing from one degTee of persecution to another, at
the hands of the restored adherents of Prelacy; the Independents of
New England were perpetrating even greater severities against the
Baptists and Quakers in that infant colony.  Whipping, fines, imprisonment, selling into slavery, were punishments inflicted by them on
thousands who, after all, did not differ from their persecutors on any
point that was fundamental in religion.  One of Owen's biographers
has taken very unnecessary pains to show that the conduct of these
churches had no connection with their principles as Independents;
but this only renders their conduct the more inexcusable, and proves
how deeply rooted the spirit of intolerance is in human nature.
Owen and his friends heard of these events with indignation and
shame, and even feared that they might be turned to their disadvantage in England; and, in a letter subscribed along with him by all his
brethren in London, faithfully remonstrated with the New England
persecutors. " We only make it our hearty request," said they, "that
you will trust God with his truth and ways, so far as to suspend all
rigorous proceedings in corporeal restraints or punishments on persons
that dissent from you, and practise the principles of their dissent
without danger or disturbance to the civil peace of the place." Sound
advice is here given, but we should have relished a little more of the
severity of stern rebuke.2
We have seen that the great fire of London led to a temporary
connivance at the public preaching of the Nonconformist ministers;
"it being at the first," as Baxter remarked, " too gross to forbid an
undone people all public worship with too great rigour."3 A scheme
was soon after devised for giving to this liberty a legal sanction, and
which might even perhaps incorporate many of the Noncnformists
with the Established Church. —such men as Wilkins, bishop of ChesI Prelections on Hill's Lectures. Chalmers's Posthumous Works, ix. 282.
2 M'Crie's Miscellaneous Works, p. 509. Magnalia Americana, b. vii. p 28.
Orme, p. 258.
S Own Life, part iii. p. 20.




LXXXVIII               LIFE OF DR OWEN.
ter, Tillotson, and Stillingfleet, warmly espousing the proposal. But
no sooner did the scheme become generally known, as well as the
influential names by which it was approved, than the implacable
adversaries of the Nonconformists anew bestirred themselves, and
succeeded in extinguishing its generous provisions. It became necessary, however, in the temper of the nation, to do something in vindication of these severities; and no readier expedient suggested itself
than to decry toleration as unfriendly to social order, and still more
to blacken the character of the Nonconformist sufferers.  A fit instrument for this work presented himself in Samuel Parker, a man
of menial origin, who had for a time been connected with the Puritans, but who, deserting them when they became sufferers, was now
aspiring after preferment in the Episcopal Church, and whom Burnet
describes as " full of satirical vivacity, considerably learned, but of no
judgment; and as to religion, rather impious."' In his " Discourse of
Ecclesiastical Polity," the " authority of the civil magistrate over the
consciences of subjects in matters of external religion is asserted, the
mischiefs and inconveniences of toleration are represented, and all
pretences pleaded in favour of liberty of conscience are fully answered."
Such is the atrocious title-page of his book, and to a modern reader,
the undertaking to which it pledges him must seem rather bold; but
the confident author is reported to have firmly believed in his own
success.  Holding out his book to the Earl of Anglesea, he said,
"Let us see, my lord, whether any of your chaplains can answer it;"
and the bigoted Sheldon, sympathizing with its spirit, naturally believed also in the exceeding force of its arguments. Dr Owen was
chosen to reply to Parker; which he did, in one of the noblest controversial treatises that were ever penned by him,-" Truth and
Innocence Vindicated, in a Survey of a Discourse on Ecclesiastical
Polity," etc. The mind of Owen seems to have been whetted by his
deep sense of wrong, and he writes with a remarkable clearness and
force of argument; while he indulges at times in a style of irony
which is justified not more by the folly than by the baseness arid
wickedness of Parker's sentiments.  There is no passage, even in the
writings of Locke, in which the province of the civil magistrate is
more distinctly defined than in some portions of his reply;2 and it is
curious to notice how, in his allusions to trade, he anticipates some
of the most established principles of our modern political economy.3
Owen's work greatly increased his celebrity among his brethren; —-even
some of Parker's friends could with difficulty conceal the impression
that he had found more than a match in the strong-minded and
sturdy Puritan; and Parker, worsted in argument, next sought to
overwhelm his opponent with a scurrility that breathed the most
I Burnet's Own Times, i. 382. 2 Duod. ed., p. 92. s Duod. ed., pp. 78-81.




HIS RETIREMENT AND LAST DAYS.            LXXXIX
undisguised vindictiveness.  He was "the great bell-wether of disturbance and sedition," —" a person who would have vied with MIahomet himself both for boldness and imposture,"-" a viper, so swollen with venom that it must either burst or spit its poison;" so that
whoever wished to do well to his country, "could never do it better
service than by beating down the interest and reputation of such sons
of Belial."' On this principle, at least, Parker himself might have
ranked high as a patriot.
But the controversy was not over.'Parker had not time to recover
from the ponderous club of Owen, when he was assailed by the keenedged wit of Andrew Marvell.  This accomplished man, the undersecretary and bosom friend of [Milton, reviewed Parker's work in his
" Rehearsal Transprosed,"-a work of which critics have spoken as
rivalling in some places the causticity and neatness of Swift, and in
others equalling the eloquent invective of Junius and the playful
exuberance of Burke.2  The conceited ecclesiastic was overwhelmed,
and a number of masked combatants perceiving his plight, now
rushed to his defence; in all whom, however, Marvell refused to distinguish any but Parker.  In a second part of his " Rehearsal," he
returned to the pen-combat, as Wood has called it; and transfixed
his victim with new arrows from his exhaustless quiver.  It is impossible to read many parts of it yet, without sharing with the
laughers of the age in the influence of Mlarvel]'s genius.  Ridiculing
his self-importance, he says, " If he chance but to sneeze, he prays
that the foundations of the earth be not shaken.  Ever since he crept
up to be but the weather-cock of a steeple, he trembles and cracks at
every puff of wind that blows about him, as if the CGhrch of England
were falling."  Mlarvell's wit was triumphant.; and even Charles and
his court joined in laughing at Parker's discomfiture.3  " Though the
delinquent did not lay violent hands on himself," says D'Israeli, " he
did what, for an author, may be considered as desperate a course,withdraw from the town, and cease writing for many years," secretly
nursing a revenge which he did not dare to gratify until he knew
that ~Marvell was in his grave.4
It was one thing, however, to conquer in the field of argument,
and another thing to disarm the intolerance of those in power. The
Parliament which met in 1671, goaded on by those sleepless eccle1 Defence and Continuation of Ecclesiast. Polity, and Preface to Bramhall.
Ornle, p. 261.
2 Campbell's Essay on English Poetry, p. 241. D'Israeli's Miscellanies of Literature, p. 238.
3 Burnet, referring to this controversy, speaks of Marvell as " the liveliest droll
of his age, who writ in a burlesque strain, but with so peculiar and so entertaining
a conduct, that, fi'om the king down to the tradesman, his books were read with
great pleasure."-Owni Times, i. 382.
4 D'Israeli's Miscellanies, pp. 234, 239.




XC                       LIFE OF DR OWEN.
siastics who were animated by the malign spirit of Parker, confirmed
all the old acts against the Nonconformists: and even passed others
of yet more intolerable rigour.l It is impossible to predict to what
consequences the enforcement of these measures must soon have led,
had not Charles, by his declaration of indulgence, of his own authority suspended the penal statutes against Nonconformists and Popish
recusants, and given them permission to renew their meetings for
public worship on their procuring a licence, which would be granted
for that purpose.  This measure was, no doubt, unconstitutional in
its form, and more than doubtful in the motives which prompted it;
but many of the Nonconformists, seeing in it only the restoration of
a right of which they ought never to have been deprived,-and some
of them, like Owen, regarding it as " an expedient, according to the
custom in former times, for the peace and security of the kingdom,
until the whole matter might be settled in Parliament,"-joyfully
took shelter under its provisions.2
The Nonconformists were prompt ill improving their precarious
breathing-time. A. weekly lecture was instituted at Pinner's Hall
by the Presbyterians and Independents, in testimony of their union
of sentiment on fundamental truths, and as an antidote to Popish,
Socinian, and Infidel opinions.3 Owen began to preach more publicly
in London to a regular congregation; and his venerable friend,
Joseph Caryl, having died soon after the declaration of indulgence,
the congregations of the two ministers consented to unite under the
ministry of Owen, in the place of worship in Leadenhall Street.4
Owen's church-book presents the names of some of the chiefs of Nonconformity as members of his flock, and " honourable women not a
few."5 Among others, there have been found the names of more than
one of the heroes of the army of the Commonwealth,-such as Lord
Charles Fleetwood and Colonel Desborough; certain members of
the Abney family, in whose hospitable mansion the saintly Isaac
1 A paper entitled, " The State of the Kingdom with respect to the present Bill
sgainst Conventicles," was drawn up by Owen, and laid before the Lords by several eminent citizens; but without success.
2 Biographers make mention of letters addressed to Owen, inviting him to the
presidency of Harvard College, New England; and also to a professorship in the
United Provinces. But there is considerable vagueness in respect to details, as
well as uncertainty about dates. A note, however, in Wood's Athen. Oxon,, seems
to place beyond reasonable doubt the general accuracy of the statement. He is
said by the same authority to have been prevented fi'om accepting the former
invitation by an order from court.
3 Three lectures preached by Owen in this series appear in this edition of his
works,-" How we may Learn to Bear Reproofs," Ps. cxli. 5; " On the Authority
of Scriptuure," Luke xvi. 31; and " The Chamber of Imagery," etc., I Pet. ii. 3.
4 Mr Orme supposes the place of worship to have been that in Bury Street, St
Mary Axe; but the meeting-house in Bury Street was not erected until 1708,
when it was occupied by the same congregation under the ministry of Dr Isaac
W~atts.-Wilson's History of Dissenting Churches, i. 252, 273.
5 Orme, pp. 277-285.




HIS RETIREMENT AND LAST DAYS.              XCI
Watts in after times found shelter for more than thirty years; the
Countess of Anglesea; and Mrs Bendish, the grand-daughter of Cromwell, in whom, it is said, many of the bodily and mental features of
the Protector remarkably re-appeared. Some of these might be able
at times to throw their shield over the head of Owen in those changeful and stormy years. And there were other persons more powerful
still, —such as the Earl of Orrery, the Earl of Anglesea, Lord Berkley,
Lord Willoughby, Lord Wharton, and Sir John Trevor, one of the
principal secretaries of state; who, though not members of Owen's
church, were religiously disposed, and Owen's friends, and inclined,
as far as their influence went, to mitigate the severities against the
INonconformists generally.l
Owen's intimacy with these noblemen probably accounts for
that interview to which he was invited by the King and the I)uke
of York, and which has been faithfully chronicled by all his biographers.  Happening to be at Tunbridge Wells when his majesty
and the duke were also there, he was introduced to the royal tent.
The king freely conversed with him  on the subject of religious
liberty, and expressed his wish to see the Dissenters relieved of their
disabilities. On his return to London, he invited Owen to repeated
interviews, uttering the same sentiments as he had done during the
first conversation, and at length intrusted him with a thousand
guineas, to be employed by him in mitigating the sufferings of his
poorer brethren. The general policy of Charles sufficiently accounts
for these gleams of royal sunshine.
But the importance of those friendships is not seen by us until
we have marked the use which Owen made of them in the cause
of his suffering brethren. -It is well known that when the Parliament again assembled, it expressed its strong displeasure at the
king's indulgence, and never ceased its remonstrances until the
licences to places of worship had been withdrawn.  A disposition,
it is true, began to show itself to distinguish between the Protestant
Nonconformists and the Romanists, and to point restriction more
particularly against the latter; but the act, which was professedly
intended to bear against them was so clumsily constructed as to be
capable of reaching all who did not conform, and Churchmen were
not slow in giving it this direction.  The Nonconformists were exposed anew to the persecuting storm; informers were goaded by
increased rewards; and among thousands of less illustrious sufferers,
Richard Baxter suffered joyfully the spoiling of his goods, and was
condemned to what his ardent spirit did indeed feel bitterly,-a year
of almost unbroken silence.2  Owen, however, appears to have been
i Asty, p. xxix. Noncon. Mem., i. 202.
2 Jenkyn's Essay on Life of Baxter, p. xx.
VOL. I.                                            G




XCII                    LIFE OF DR OWEN.
left comparatively unmlolested,-probably owing to the influences we
have specified; and it is interesting to learn from an adversary with
what zeal and constancy he employed his advantages to warn and
succour the oppressed.  " Witness his fishing out the king's counsels, and inquiring whether things went well to his great Diana,
liberty of conscience?-how his majesty stood affected to it? —whether he would connive at it and the execution of the laws against it?
-who were or could be made his friends at court?-what bills were
like to be put up in Parliament?-how that assembly was united or
divided? And according to the disposition of affairs he did acquaint
his under officers; and they, by their letters each post, were to inform
their fraternity in each corner of the kingdom how things were
likely to go with them, how they should order their business, and
either for a time omit or continue their conventicles."' Surely this
was being able to find nothing against him, except as concerning the
law of his God.
There was no sufferer in whose behalf Owen exerted his influence
more earnestly than John Bunyan.  It is well known that, as a
preacher, Bunyan excited, wherever he went, an interest not surpassed
even by the ministry of Baxter.  When he preached in barns or on
commons, he gathered eager thousands around him; and when he
came to London, twelve hundred people would be found gathered
together at seven on the dark morning of a winter working-day, to
hear him expound the Word of God.  Among these admiring multitudes Owen had often been discovered;-the most learned of the
Puritans hung for hours, that seemed like moments, upon the lips of
this untutored genius.  The king is reported to have asked Owen, on
one occasion, how a learned man like him could go " to hear a tinker
prate';" to which the great theologian answered, " May it please your
majesty, could I possess the tinker's abilities for preaching, I would
willingly relinquish all my learning."'  For some years Bunyan's
confinement in the prison of Bedford had, through the kindness ol
his good jailer, been attended with many mitigations; but towards the
latter part of it, its severities had been greatly increased, and Owen
used every effort to engage the interest of his old friend and tutor, Dr
Barlow, for his release. Some of the details of this matter have been
questioned by Southey, and its date is uncertain; but the leading facts
seem above reasonable suspicion, and it is pleasing to know, that after
some perplexing delay, Owen's interposition was successful in obtaining Bunyan's enlargement.3
During these chequered and anxious years, Owen's untiring pen
1 Letter to a Friend, p. 34. Orme, p. 274. a Hamilton's Life of Bunyan, p. xxix.
3 Asty, p. xxx. Southey's Life of Bunyan, p. lxiv. Pilg. Prog., H. Knolly's ed.
What Whitehead the Quaker is represented, in this last publication, as having done
to procure the liberation of Bunyan is not inconsistent with Owen's share in this
work of love. Asty's account of his interposition is too circumstantial to be set aside.




IfIS RETIREMiENT iAND LAST DAYS.           XCIII
had been as active as ever.  In 1669 hie had published "A brief
Vindication of the Doctrine of the Trinity; as also, of the Person and
Satisfaction of Christ;" a little treatise, containing the condensed substance of his great controversial work against Biddle and the Continental Socinians,-the " Vindiciae Evangelicae."  There was wisdom
in thus supplying the church with a less controversial manual on
those vital questions.  Many of Owen's larger works remind us of
some ancient castle, with its emnbrasures and port-holes, admirably
fitting it for the purposes of defence, but in the same degree rendering it unsuitable as a peaceful habitation.  In little more than forty
years after Owen's death, this little work had passed through seven
editions.1 In 16 72 he had published "A Discourse concerning Evangelical Love, Church Peace and Unity," etc.; a work combining enlarged and generous sentiment with wise discrimination, and in which
Owen enters at great length into the question respecting the occasional
attendance of Nonconformists on the parish churches,-a question
which found him and ]Baxter once more ranged on opposite sides.
And there were other works whose origin dates from this period,
in which we can trace the faithful watchman, anxiously descrying
the coming danger, or seeking to rear bulwarks against the already
swelling tide.  Two of these were precious fragments broken off from
his great work on the Epistle to the Hebrews, and enlarged to meet
present exigencies.  The first was his " Treatise on the Sabbath;" in
which he joined with Baxter, and all the other great writers among
the Puritans, in seeking to preserve this precious fence, which the
goodness of God has drawn around the vineyard of his church, and
which he found assailed on the one hand by fanatics, who denounced
it as a mere ceremonial and carnal observance, and by the more numerous and noisy disciples of the " Book of Sports," who hated it for
its spirituality.  The reader will be struck with the contrast between
the Puritan Sabbath, as it is depicted in its staid and solemn cheerfulness by a Puritan divine, and as he often beholds it caricatured by
the modern popular writer; and as he finds Owen arguing with the
same classes of antagonists, and answering the same arguments and
objections as are rife at the present day, he will be disposed to subscribe to the theory, that errors have their orbits in which they move,
and that their return may be calculated at a given juncture. The
other work of this class to which we refer was, "The Nature and
Punishment of Apostasy Declared, in an Exposition of Hebrews
vi. 4-6."2  It was emphatically a book for the times; when the multiI Anon. Mem., p. xxix.
2 It is remarkable that in this treatise, p. 72-100, is to be found an explication
of the last clause of the 6th verse of the 6th chapter of the Epistle to the Hebrews,
which is strangely omitted in all editions of the " Exposition." The author has had




XCIV                   LIFE OF DR OWEN..tudes who had merely played a part in religion in Cromwell's days
had long since thrown off the mask, and taken amends for their restraints in the most shameless excesses; when to be sternly moral was
almost to incur the suspicion of disloyalty; when to be called a Puritan
was, with many, more discreditable than to be called a debauchee;
and when the noon-day licentiousness of Charles' court, descending
through the inferior ranks of life, carried every thing before it but
what was rooted and grounded in a living piety.l
But the greatest work of Owen at this period was one which we
leave its elaborate title to describe,-" A Discourse concerning the
Holy Spirit; in which an account is given of his name, nature, personality, dispensation, operations, and effects.  His whole work in the
Old and New Creation is explained; the doctrine concerning it vindicated from opposition and reproaches. The nature and necessity
also of Gospel holiness, the difference between grace and morality,
or a spiritual life to God in evangelical obedience and a course of
moral virtues, is stated and explained." The better part of two centuries have elapsed since this work of Owen's was given to the world,
and yet no English work on the same vital subject has approached it
in exhaustive fulness.' Wilberforce owns his obligations to it as one
of his great theological text-books; and Cecil declares that it had been
to him " a treasure-house" of divinity.' It was not merely the two
common extremes of error that Owen grappled with in this masterly
treatise,-that of the enthusiasts who talked of the inward light and
of secret revelations, and that of the Socinians who did not believe
that there was any Holy Ghost, and of whose scanty creed it has been
severely said, that it is not likely.often to become the faith of men
of genius. There was a third class of writers at that time, from whom
Owen apprehended more danger than either,-men who, in their
preaching, dwelt much upon the credentials of the Bible, but little
upon its truths,-who would have defended even the doctrine of the
Holy Spirit as an article of their creed, and at the same time would
have derided all reference to the actual work of divine grace upon a
human heart as the "weak imagination of distempered minds." Much
of Owen's treatise has reference to these accommodating and courtly
divines, and is, in fact, a vindication of the reality of the spiritual
life.  He is not always able to repress his satire against these writers.
Some of them had complained that they were reproached as " rational
this fact pointed out to him by his learned and venerated colleague, Dr Brown of
Edinburgh.' Burnet's Own Times, i. 262-264.
2 An excellent posthumous work on the Holy Spirit, by the late Dr Jamieson
of Edinburgh, edited with memoir by the Rev. Andrew Sommerville, deserves to
be better known. It displays more than one of the best qualities of Owen.
s Cecil's Works, ii. 514-Remains.




HIS RETIREMENT AND LAST DAYS.                     XCV
divines;" to which he replied, that if they were so reproached, it,
was, so far as he could discern, as Jerome was beaten by an angel for
being a Ciceronian (in the judgment of some), very undeservedly.'
Few glimpses are given us of Owen's domestic history; but it appears that, in January 1676, he was bereaved of his first wife.  One
of his early biographers says that she "was an excellent and comely
person, very affectionate towards him, and met with suitable returns."'
He remained a widower for about eighteen months, when he married
a lady of the name of Michel, the daughter of a family of rank in
Dorsetshire, and the widow of Thomas D'Oyley, Esq. of Chiselharnpton, near Stadham. This lady brought Dr Owen a considerable fortune; which, with his own property, and a legacy that was left him
about the same time by his cousin, Martyn Owen, made his condition
easy, and even affluent, so that he was able to keep a carriage during his remaining years.  On all which Anthony Wood remarks, with
monkish spite, that "Owen took all occasions to enjoy the comfortable importances of this life."3
Many symptoms were now  beginning to make it evident that
Owen's public career was drawing to a close.  The excitements and
anxieties of a most eventful life, and the fatigues of severe study,
were making themselves visible in more than one disease. Asthma
afflicted him with such severity as often to unfit him  for preaching;
and stone, the frequent and agonizing disease of studious men in
those times, gave no uncertain signs of its presence. In these circumstances it became necessary to obtain assistants, both in the pastorate
of the church in Leadenhall street, and also to act as his amanuenses
Address to the readers, p. xli.  The whole of Owen's comprehensive plan,
however, was not completed in this central treatise. New treatises continued to
appear at intervals, giving to some important branch of his subject a more full
discussion.  In 1677 appeared "The Reason of Faith; or, an answer to the
inquiry, WVherefore we believe the Scriptures to be the Word of God?" In 1678,
" The Causes, Ways and Means of Understanding the Mind of God as Revealed in
his Word; and a declaration of the perspicuity of the Scriptures, with the external means of the interpretation of them."  In 1682, "The Work of the Holy
Spirit in Prayer; with a brief inquiry into the nature and use of mental prayers
and forms."  At length, in 1693, two posthumous discourses, " On the Work of
the Spirit as a Comforter, and as he is t]he Author of Spiritual Gifts," filled up
Owen's elaborate outlines.-Orme, p. 293.
2 Anon. Mem., p. xxxiv. Her epitaph by Mr Gilbert helps to fill up the portrait:"Prima retatis virilis consors Maria,
Rei domestiene perite studiosa,
Rebus Dei domus se totum addicendi;
Copiam illi fecit gratissimam."
There is a touching passage ir a small work, remarkably well written, but little
known, that leads us to think of Owen as an unusually tried parent. " His exercises by affliction were very great in respect of his children, none of whom he
much enjoyed while living, and saw them all go off the stage before him." —.Vindication of Owen by a friendly Scrutiny into the merits and manner of Mr Baxter's opposition to Twelve Arguments concerning Worship by the Liturgy, p. 38.
3 Wood's Athen. Oxon., iv. 100,. 101.




XCVI                    LIFE OF DR OWEN.
in preparing his remaining works for the press.  Among those who, for
brief periods, were thus connected with him, we meet with the names
of two persons of rather remarkable history, —Robert Ferguson, who,
beginning his life as a minister, became at length a political intriguer
and pamphleteer, and, after undertaking some perilous adventures in
the cause of William, ultimately became a Jacobite, and ended his
eccentric and agitated course with more of notoriety than of honour;
and Alexander Shields, a Scotchmanj whose antipathy to Prelacy was
surpassed by his piety, and whose name Scottish Presbyterians still
venerate as the author of the " Hind let Loose."1  These two probably laboured with Owen principally in the capacity of amanuenses;
but the amiable and excellent David Clarkson shared with him the
duties of the pastorate, and rejoiced to divide the anxieties and toils,
and soothe the declining years, of the illustrious Puritan. Clarkson evidently won the generous admiration of Baxter; and Dr Bates beautifully spoke of him as " a real saint, in whom the living spring of
grace in his heart diffused itself in the veins of his conversation. His
life was a silent repetition of his holy discourses." 2
With the help of his amanuenses, Owen completed and published,
in 1677, " The Doctrine of Justification by Faith, through the Imputation of the Righteousness of Christ, Explained, Confirmed, and Vindicated,"-a work in which all the ratiocinative strength and command
of resources of his best controversial days appear undiminished.  We
concur, indeed, to a certain extent, in the censure which has been
charged against that part of it which treats of the nature of justifying
faith, as tending to perplex a subject whose very simplicity makes
explanation equally impossible and unnecessary. The censure, however, ought not to be confined to Owen; for on the subject of faith the
Puritan divines, with their scholastic distinctions, were far inferior to
the theologians of the Reformation. The great difficulty about faith is
not a metaphysical but a moral one; and there is truth in the observation, that elaborate attempts to describe it are like handling a beautiful
transparency, whose lustre disappears whensoever it is touched.
This great work was probably the ripened fruit of many years of
thought.  But as we examine the productions of Owen during the few
remaining years of his life, it is easy to discover that they belonged
principally to three classes, and two of those classes, especially, owed
their origin to events that were occurring around him, and to dangerous tendencies which his ever-vigilant eye was quick to discover.
First, there were his various writings against Popery, such as his
Orme, 301. Burnet sketches the character of Ferguson with his usual bold
distinctness: " HIe was a hot and bold man, whose spirit was naturally turned to
plotting," etc.-Own Times, i. 542.
2 Funeral Sermon by Dr Bates, on John xiv. 2, "In my Father's house are
many mansions," &c.-Reliquie Baxteriaune, part iii. p. 97.




]HIS RETIREMENT AND LAST DAYS.              XCVII
"Church of Rome no Safe Guide;" his " Brief and Impartial Account
of the Protestant Religion;" and, in some degree also, his " Humble
Testimony to the Goodness of God in his Dealing with Sinful Churches
and Nations."  In all of these we hear the watchman answering,
" What of the night?"  He is alive to the sympathies of Charles and
his court with Popery,-to the readiness of not a few in the Church
of England to move in the direction of Rome,-to the avowed Romanism of the Duke of York, and his possible succession to the throne,
-and to the dangers to religion, to liberty, and to every thing most
dear to man, which these lowering evils portended. The wisdom and
foresight of Dr Owen in many parts of these writings, which we now
read in the light of subsequent events, strike us with surprise, often
with admiration.
In  addition to beholding the Protestants duly inspirited and
alarmed on the subject of Popery, Owen longed to see all alienations
and divisions among them  dispelled, and the various parts of the
great Protestant community so united and mutually confiding, as to
be prepared to resist their common adversary. Not that he was the
less convinced of the necessity and duty of separation from the Episcopal Church; for in a controversy with Stillingfleet, into which an
ungenerous assault of that able Churchman drew him, he had produced one of his best defences of Nonconformity;l but he felt a
growing desire, both to see the real differences between the various
branches of the Nonconformist family reduced to their true magnitude, and, in spite of the differences that might, after all, remain, to
behold them  banded together in mutual confidence and united
action.  His work on " Union among Protestants" was written with
this wise and generous design; and this, we are persuaded, was one
of the chief ends contemplated by another work,-his " Inquiry into
the Origin, Nature, Institution, Power, Order, and Communion of
Evangelical Churches."2 We are quite aware that some have represented this highly valuable treatise as a recantation of Dr Owen's
views on church polity, and a return to those Presbyterian sentiments
with which he had entered on his public life; but an examination
of the treatise, we think, will make it evident that this was not in
Owen's. thoughts, and that his aim was rather to show how far he
1 This was a bulky pamphlet, entitled, "A brief Vindication of Nonconformists
from the Charge of Schism, as it was managed against them in a Sermon by Dr
Stillingfleet."  All the leading Nonqonformists appear to have taken part in
this controversy, from grave Howe to witty Alsop. Stillingfleet replied in a clever
work on the "Unreasonableness of Separation;" against which Owen brought ]is
heavy artillery to bear with desolating effect, in " An Answer to the'Unreasonableness of Separation,' and a Defence of the' Vindication of the Nonconformists
from the Guilt of Schism.'"
2 A second part of this treatise, "The True Nature of a Gospel Church, and its
Government," was posthumous, and did not appear till 1689.




XCVIII                  LIFE OF DR OWEN.
could come to- meet the moderate Presbyterian, and to lay down a
platform  on which united action, in those times of trouble and of
perils, which all division aggravated, could consistently take place.
Accordingly we find him, while admirably describing the true nature
of a Gospel church, as a society of professed believers, and refusing to
any man or body of men " all power of legislation in or over the
church," avowing it as his conviction, that " the order of the officers
which was so early in the primitive church,-viz., of one pastor or
bishop in one church, assisted in rule and all holy ministrations with
many elders, teaching or ruling only,-does not so overthrow church
order as to render its rule or discipline useless." And in reference to
the communion of churches, while repudiating every thing like authoritative interference and dictation on the part of any church or assembly of rulers, he holds that " no church is so independent that it can
always, and in all cases, observe the duties it owes to the Lord Christ
and the church catholic, by all those powers which it is able to act
in itself distinctly, without conjunction of others; and the church
which confines its duty to the acts of its own assemblies, cuts itself
off from the external communion of the church catholic." lIe holds
that " a synod convened in the name of Christ, by the voluntary
consent of several churches concerned in mutual communion, may
declare and determine of the mind of the Holy Ghost in Scripture,
and decree the observation of things true and necessary, because
revealed and appointed in the Scripture."  And farther, that " if it
be reported or known, by credible testimony, that any church hath
admitted into the exercise of divine worship any thing superstitious or
vain, or if the members of it walk, like those described by the apostle,
Phil. iii. 1]8, 19, unto the dishonour of the Gospel and of the ways of
Christ, the church itself not endeavouring its own reformation and
repentance, other churches walking in communion therewith, by virtue of their common interest in the glory of Christ and honour of
the Gospel, after more private ways for its reduction, as opportunity
and duty may suggest unto their elders, ought to assemble in a synod
for advice, either as to the use of farther means for the recovery of'
such a church, or to withhold communion from it in case of obstinacy in
its evil ways."' We do not attempt to measure the distance between
these principles and the Presbyterianism of Owen's day, or the diminished distance between them  and the modified Presbyterianism of
our own; but we state them, with one of Owen's oldest biographers,
as an evidence of his "healing temper in this matter;"2 and we even' The True Nature of a Gospel Church, etc., chap. xi.
2 Anon. Mlem., p. xxxiv. The same writer adds, in illustration of this healing
temper, "I heard him say, before a person of quality and others, he could readily
join with Presbytery as it was exercised in Scotland."




HIS RETIREMENT AND LAST DAYS.            XCIX
venture to suggest whether, at some future period of increased spirituality and external danger, they may not form the basis of a stable
and honourable union among the two great evangelical sections of
modern Nonconformists.
But besides the outward dangers to Protestantism, which made
Owen so eager for union among its friends, we discover another and
more interesting explanation still in the increased occupation of his
mind with the great central truths of the Gospel, and his growing
delight in them. The minor distinctions among Christians come to
be seen by us in their modified proportions, when we have taken
our place within the inner circle of those great truths which constitute the peculiar glory and power of Christianity; and this inner and
more radiant circle formed more and more the home of Dr Owen's
heart. This is: evident from the three great doctrinal and devotional
works which were produced by him at this period, and which we
have yet to name.
First, there appeared his " Xpir0Xooyca, or Declaration of the Glorious
Mystery of the Person of Christ, God and man, with the infinite wisdom, love, and power of God in the constitution thereof. As also, of
the grounds and reasons of his incarnation; the nature of his ministry in heaven; the present state of the church above thereon;
and the use of his person in religion," etc. The root from which the
whole discourse springs, is the memorable declaration of our Lord to
Peter, Matt. xvi. 18, "And I say also 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:" —a declaration in which Owen finds three
great truths, whose illustration forms the substance of the volume;that the person of Christ is the foundation of his church; that opposition will. be made by the powers of earth and hell to the church,
-as built on the person of Christ; and that the church built on the
person of Christ shall never be separated from it or destroyed. It is
easy to see what a rich field of doctrinal statement, learned illustration,
and devout reflection, is opened for Owen's mind in these themes;
and he expatiates in it with all the delight of a mind accustomed to
high and heavenly communion.  It is pleasing to mark how he casts
off the cumbrous armour of a sometimes too scholastic style, that
had kept him down in some of his earlier treatises; and, rising from
the simply didactic into the devotional, aims to catch joyful glimpses
of the glory that is soon to be revealed.
Then followed his heart-searching, heart-inspiring treatise on " The
Grace and Duty of being Spiritually-minded," first preached to his own
heart, and then to a private congregation; and which reveals to us the
almost untouched and untrodden eminences on which Owen walked'in the last years of his pilgrimage,-eminences for reaching which,




ej -LIFE OF DR OWEN.
it has been said by one of the humblest and holiest of men of our
own times, "it would almost appear indispensable that the spiritual life
should be nourished in solifude; and that, afar from the din, and the
broil, and the tumult of ordinary life, the candidate for heaven should
give himself up to the discipline of prayer and of constant watchfulness."'
The last production of Owen's pen was his " Meditations and Discourses on the Glory of Christ."2 It embodies the holy musings of his
latest days, and in many parts of it seems actually to echo the
praises of the heavenly worshippers. We may apply to Owen's meditations, as recorded in this book, the words of Bunyan in reference.
to his pilgrim,-" Drawing near to the city, he had yet a more perfect
view thereof."  It is a striking circumstance, that each of the three
great Puritan divines wrote a treatise on the subject of heaven, and
that each had his own distinct aspect in which he delighted to view it.
To the mind of Baxter, the most prominent idea of heaven was that
of rest; and who can wonder, when it is remembered that his earthly
life was little else than one prolonged disease? —to the mind of Howe,
ever aspiring after a purer state of being, the favourite conception of
heaven was that of holy happiness;-while to the mind of Owen,
heaven's glory was regarded as consisting in the unveiled manifesta..
tion of Christ.  The conceptions, though varied, are all true; anid
Christ, fully seen and perfectly enjoyed, will secure all the others. Let
us now trace the few remaining steps that conducted Owen into the
midst of this exceeding weight of glory.
We have already mentioned Lord Wharton, as one of those
noblemen who continued their kindness to the Nonconformists
in the midst of all their troubles.  His country residence at Woburn, in Buckinghamshire, afforded a frequent asylum to the persecuted ministers; just as we find the castles of Mornoay and Du
Plessis in France opened by their noble' owners as a refuge to the
Huguenots.
]During his growing infirmities, Owen was invited to Woburn, to
try the effect of change of air; and also that others of his persecuted
brethren, meeting him in this safe retreat, might enjoy the benefit
of united counsel and devotion.  It appears that while here his
infirmities increased upon him, and that he was unable to return to
his flock in London at the time that he had hoped; and a letter written to them from  this place, gives us so vivid a reflection of the
anxieties of a period of persecution, and so interesting a specimen of
Owen's fidelity and affection to his people, in the present experience
1 Introductory Essay to Owen on Spiritual-mindedness, by Dr Chalmers, p. xxiv.
2 Cc Weakness, weariness, and the near approaches of death, do call me off fronm
any farther labour in this kind."-Preface to reader.




HIS RETIREMlENT AND LAST DAYS.                     -CI
of suffering, and in the dread of more, that we have peculiar delight
in interweaving it with our narrative:" BELOVED IN THE LoD, —Mercy, grace, and peace be multiplied to you from God
our Father, and firom our Lord Jesus Christ, by the communication of the Holy
Ghost. I thought and hoped that by this time I might have been present with
you, according to my desire and resolution; but it has pleased our holy,'gracious
Father otherwise to dispose of me, at least for a season.  The continuance of my
painful infirmities, and the increase of my weaknesses, will not allow me at present
to hope that I should be able to bear the journey. I-How great an exercise this is
to me, considering the season, he knows, to whose will I would in all things cheerfully submit myself. But although I am absent from you in body, I am in mind,
alffection, and spirit, present with you, and in your assemblies; for I hope you will
ibe found my crown and rejoicing in the day of the Lord; and my prayer for you
night and day is, that you mnay stand fast in the whole will of God, and maintain
ithe beginning of your confidence without wavering, firm unto the end. I know it
is needless for me, at this distance, to write to you about what concerns you in
point of duty at this season, that work being well supplied by my brother in the
ministry; you will give me leave, out of my abundant affections towards you, to
bring some few things to your remembrance, as my weakness will permit.
"In the first place, I pray God it may be rooted and fixed in our minds, that
the shame and loss we may undergo for the sake of Christ and the profession of
the Gospel is the greatest honour which in this life we can be made partakers of.
So it was esteemed by the apostles,-they rejoiced that they were counted worthy
to suffer shame for his name's sake.  It is a privilege superadded to the grace of
faith, which all are not made partakers of. Hence it is reckoned to the Philippians in a peculiar manner, that it was given to them, not only to believe in Christ,
but also to suffer for him,-that it is far more honourable to suffer with Christ
than to reign with the greatest of his enemies. If this be fixed by faith in our
minds, it will tend greatly to our encouragement. I mention these things only, as'knowing that they are more at large pressed on you.
" The next thing I would recommend to you at this season, is the increase of
mutual love among yourselves; for every trial of our faith towards our Lord Jesus
COhrist is also a trial of our love towards the brethren. This is that which the
Lord Christ expects from us,-namely, that when the hatred of the world doth
openly manifest and act itself against us all, we should'evidence an active love
among ourselves.  If there have been any decays, any coldness herein, if they are
not recovered and healed in such a season, it can never be expected. I pray God,
therefore, that your mutual love may abound more and more in all the effects and
fruits of it towards the whole society, and every nember thereof. You may justly
measure the fruit of your present trial by the increase of this grace among you;
in particular, have a due regard to the weak and the tempted,-that that which is
lame may not be turned out of the way, but rather let it be healed.
"Furthermore, brethren, I beseech you, hear a word of advice in case the persecution increases,-which it is like to do for a season. I could wish that, because
you have no ruling elders, and your teachers cannot walk about publicly with safety,
that you would appoint some among yourselves, who may continually, as their occasions will admit, go up and down, from house to house, and apply themselves peculiarly to the weak, the tempted, the fearful,-those that are ready to despond or
to halt, and to encourage them in the Lord. Choose out those to this end who are
endued with a spirit of' courage and fortitude; and let thenm know that they are
happy whom Christ will honour with this blessed work. And I desire the persons
may be of this number who are faithful men, and know the state of the church;
by this means you will know what is the frame of the members of the church,




CII                      LIFE OF DR OWEN.
which will be a great direction to you, even in your prayers. Watch, now, brethren,
that, if it be the will of God, not one soul may be lost fiom under your care. Let
no one be overlooked or neglected; consider all their conditions, and apply yourselves to all their circumstances.
Finally, brethren, that I be not at present farther troublesome to you, examine
yourselves as to your spiritual benefit which you have received, or do receive, by
your present fears and dangers, which will alone give you the true measure of your
condition; for if this tends to the exercise of your faith, and love, and holiness, if
this increases your valuation of the privileges of the Gospel, it will be an undoubted
token of the blessed issue which the Lord Christ will give unto your troubles. Praiy
for me, as you do; and do it the rather, that, if it be the will of God, I may be
restored to you,-and if not, that a blessed entrance may be given to me into the
kingdom of God and glory. Salute all the church in my name. I take the bold"
ness in the Lord to subscribe myself your unworthy pastor, and your servant for',
Jesus' sake,                                              J. OWE~N'."
" P. S.-I humbly desire you would in your prayers remember the family where.
I am, from whom I have received, and do receive, great Christian kindness. I may
say, as the apostle of Onesiphorus,''The Lord give to them that they may find
mercy of the Lord in that day, for they have often refreshed me in my great distress."
His infirmities increasing, he soon after removed from  London to
Kensington, for country air; occasionally, however, he was (able still
to visit London; and an incident which happened to him on one of
these visits presents us with another picture of the times. As he
was driving along the Strand, his carriage was stopped by two informers, and his horses seized. Greater violence would immediately
have followed, had it not been that Sir Edmund Godfrey, a justice
of the peace, was passing at the time, and seeing a mob collected,
round the carriage, asked what was the matter?  On ascertaining the'
circumstances, he ordered the informers, with Dr Owen, to meet him
at the house of another justice of the peace on an appointed day'
When the day came, it was found that the informers had acted sop
irregularly, that they were not only disappointed of their base reward,;
but severely reprimanded and dismissed.  Thus once more did Owen
escape as a bird from the snare of the fowler.
Retiring still farther from  the scenes of public life, Owen soon
after took up his abode in the quiet village of Ealing, where he had
a house of his own and some property. Only once again did persecution hover over him, and threaten to disturb the sacredness of his
declining days, by seeking to involve him  and some other of the
Nonconformists in the Rye House plot; but the charge was too bold
to be believed, and God was about, ere long, to remove him from the
reach of all these evils, and to hide him in his pavilion, from the pride
of man and from the strife of tongues.  Anthony Wood has said of'
Owen,that "he did very unwillingly lay down his head and die;" but
how different was the spectacle of moral sublimity presented to the
eyes of those who were actual witnesses of the last days of the mag



HIS RETIREMENT AND LAST DAYS.                   CIII
nanimous and heavenly-minded Puritan! In one of his latest writings,
when referring to the near approach of the daily expected and earnestly desired hour of his discharge from all farther service in this
world, he had said, " In the continual prospect hereof do I yet live,
and rejoice; which, among other advantages unspeakable, hath already
given me an inconcernment in those oppositions which the passions
or interests of men engage them in, of a very near alliance unto, and
scarce distinguishable from, that which the grave will afford."  And
all the exercises of his death-bed were the prolonged and brightening
experience of what he here describes. In a letter to his beloved
ifriend Charles Fleetwood, on the day before his death, he thus beautifully expresses his Christian affection, and his good hope through
gace:"DEAR SIR, —Although I am not able to write one word myself, yet I am very
ilesirous to speak one word more to you in this world, and do it by the hand of my
wife. The continuance of your entire kindness, knowing what it is accompanied'vithal, is not only greatly valued by me, but will be a refreshment to me, as it is,
(ven in my dying hour. I 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 wearisomie, through strong pains
of various sorts, which are all issued in an interm;tting fever. All things were
provided to carry me to London to-day, according to the advice of my physicians;
b it 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. I am greatly afflicted at the distempers of your
dear lady; the good Lord stand by her, and support and deliver her. My affectionate respects to her, and the rest of your relations, who are so dear to me in the
L6rd. Remember yout dying friend with all fervency. I rest upon it that you do
so- and am yours entirely,                                 J. OWEN."
The first sheet of his "Meditations on the Glory of Christ" had
piassed through the press under the superintendence of the Rev.
William Payne, a Dissenting minister at Saffron Waldon, in Essex;
and on that person calling on him to inform him of the circumstance
on the morning of the day he died, he exclaimed, with uplifted hands,
and eyes looking upward, "I am glad to hear it; but, O brother
Payne! the long wished-for day is come at last, in which I shall see
that glory in another manner than I have ever done, or was capable
of doing, in this world."l  Still it was no easy thing for that robust
frame to be broken to pieces, and to let the struggling spirit go
free.  His physicians, Dr Cox and Sir Edmund King, remarked.
on the unusual strength of that earthly house which was about to
be dissolved; while his more constant attendants on that consecrated
hour were awe-struck by the mastery which his mighty and heavensupported spirit maintained over his physical agonies.  "In respect of
M iddleton, iii. 480.




CIYV                   LIFE OF DR OWEN.
sicknesses, very long, languishing, and often sharp and violent, like the
blows of inevitable death, yet was he both calm and submiss under
all."l At length the struggle ceased; and with eyes and hands uplifted,
as if his last act was devotion, the spirit of Owen passed in silence
into the world of glory.  It happened on the 24th of August 1683,
the anniversary of St Bartholomew's Day;-a day memorable in the
annals of the Church of Christ, as that in which the two thousand Nonconformist confessors had exposed themselves to poverty and persecution at the call of conscience, and in which heaven's gates had been
opened wide to receive the martyred Protestants of France. Eleven.
days afterwards, a long and mournful procession, composed of more,
than sixty noblemen, in carriages drawn by six horses each, and of
many others in mourning coaches and on horse-back, silently fol.lowed the mortal remains of Owen along the streets of London, andi
deposited them in Bunhill-fields,-the Puritan necropolis.2
" We have had a light in this candlestick," said the amiable David..
Clarkson, on the Sabbath following; " we have had a light in this
candlestick, which did not only enlighten the room, but gave light;
to others far and near: but it is put out. We did not sufficiently
value it.  I wish I might not say that our sins have put it out. WVTe
had a special honour and ornament, such as other churches would
much prize; but the crown has fallen from  our heads,-yea, may I
not add,' Woe unto us; for we have sinned?'"3
Dr Owen had only reached the confines of old age when he died;
but the wonder is, that a life of such continuous action and severe.
study had not sooner burned out the lamp.  It may be remarked of
him, as Andrew Fuller used to say of himself, that " he possessed ia
large portion of being."  He is said to have stooped considerablY
during the later years of his life; but when in his full vigour, his person was tall and majestic, while there was a singular mixture of
gravity and' sweetness in the expression of his countenance.  Hidi
manners were courteous; his familiar conversation, though never
deficient in gravity, was pleasantly seasoned with wit; and he was
admired by his friends for his remarkable command of temper
under the most annoying provocations, and his tranquil magnanimity in the midst of all the changes of fortune to which, in common with all his great Puritan contemporaries, he was exposed.,
"His general frame was serious, cheerful, and discoursive,-his expressions savouring nothing of discontent, much of heaven and love to
Christ, and saints, and all men; which came from him so seriously and
1 Vindication of Owen by a friendly Scrutiny, etc., p. 38.
2 Stoughton's Spiritual Heroes.
3 "C Funeral Sermon on the most lamented death of the late reverend and learned
J-ohn Owen, D.D., preached the next Lord's day after his interment." By David
Clarikson, B.D.




HIS RETIREMENT AND LAST DAYS.              CY
spontaneously, as if grace and nature were in him reconciled, and but
one thing."' Such is the portrait of Owen that has descended to us
from those who best "knew his manner of life;" and our regret is all
the greater, that we are constrained to receive the description in this
general form, and that biography has opened to us so few of those
glimpses of his domestic and social life which would have enabled us
to " catch the living manners as they rose," and to fill up for ourselves the less strongly defined outlines of his character.
Our business, however, is more with Dr Owen in his various public
relations, and it seems to be a fit conclusion of this Memoir, that we!should now attempt, in a few closing paragraphs, to express the estimate which a review of his conduct in these relations warrants us to
form of his character.  One of the most natural errors into which a
biographer is in danger of being betrayed, is that of asserting the superiority of the individual who has been the subject of his memoir to
all his contemporaries; and it would probably require no great stretch
of ingenuity or eloquent advocacy to bring out Dr Owen as at least
" primus inter pares." In finding our way, however, to such conclusions, almost every thing depends on the particular excellence on
which we fix as our standard of judgment; and we are persuaded
/that were we allowed to select a separate excellence in each case
as our standard, we could bring out each of the three great Puritans as, in his turn, the greatest.  Let impressive eloquence in
the pulpit and ubiquitous activity out of it be the standard, and all
this crowned with successes truly apostolical, and must not every
preacher of his age yield the palm to Richard Baxter? Or let our
task be to search for the man in that age of intellectual giants who
Was most at home in the philosophy of Christianity, whose imagina-;tion could bear every subject he touched upward into the sun-light,
"and cover it with the splendours of the firmament, and would we not
lay the crown at the feet of the greatly good John Howe? But let
the question be, Who among all the Puritans was the most remarkable for his intimate and profound acquaintance with the truths of
revelation? who could shed the greatest amount of light upon a
selected portion of the Word of God, discovering its hidden riches,
unfolding its connections and harmonies, and bringing the most abstruse doctrines of revelation to bear upon the conduct and the life?
who was the " interpreter, one amongst a thousand?" or let other
excellencies that we are about to specify be chosen as the standard,
and will not the name of Dr Owen, in this case, obtain an unhesitating and unanimous suffrage? Such a mode, therefore, of expressing
our estimate is not only invidious, but almost certain to fail, after all,
in conveying a distinct and accurate conception of the character we
1 Vindication of Owen by a friendly Scrutiny, etc., p. 38.




'CVI                   LIFE OF DR OWEN.
commend. We prefer, therefore, to contemplate Dr Owen in his:
principal relations and most prominent mental features, and to paint
a portrait without fashioning an idol.
The first excellence we have to name is one in regard to which, we
are persuaded, the modern popular estimate has fallen considerably
below the truth.- We refer to the qualities of Owen as a preacher.
No one who is familiar with his printed sermons, and has marked the
rich ore of theology with which they abound, will refuse to him the
praise of a great sermon-maker; but this gift is not always found
united in the same person with that other excellence which is equally
necessary to constitute the preacher,-the power, namely, of expressing all the sentiment and feeling contained in the words by means
of the living voice. And the general impression seems to be, that Dr{
Owen was deficient in this quality, and that his involved sentences,
though easily overlooked in a composition read in secret, must,
without the accompaniments of a most perfect delivery, have been
fatal to their effect upon a public audience. It is even supposed that
his intellectual habits must have been unfavourable to his readiness
as an orator, and that while, like Addison, he had abundance of gold
in the bank, he was frequently at a loss for ready money. But
Owen's contemporaries report far differently; and the admiring judgment of some of them is the more to be relied on, that, as in the case'
of Anthony Wood, it was given with a grudge. Their descriptions,
indeed, would lead us to conclude that his eloquence was of the persuasive and insinuating, rather than, like Baxter's, of the impassioned
kind,-the dew, and not the tempest; but in this form of eloquence
he appears to have reached great success. His amiable colleague,
Mr Clarkson, speaking of " the admirable facility with which he could
discourse on any subject," describes him as "never at a loss for lan-,
guage, and better expressing himself extempore than others with":
premeditation;" and retaining this felicity of diction and mastery of'
his thoughts " in the presence even of the highest persons in the
nation."  We have already had occasion to quote Wood's representation of Owen's oratory, as " moving and winding the affections of
his auditory almost as he pleased; "1 and a writer of great judgment
and discrimination, who had often heard Owen preach, speaks of
him as "so great an ornament to the pulpit, that, for matter, manner,
and efficacy on the hearers, he represented indeed an ambassador
of the Most High, a teacher of the oracles of God. His person and
deportment were so genteel and graceful, that rendered him when
present as affecting, or more than his works and fame when absent.'
This advanced the lustre of his internal excellencies, by shining
through so bright a lantern."
I The words seem to be Dodwell's, but they are quoted by Wood with approval.




HIS RETIREMENT AND LAST DAYS.             CVII
Indeed, the sermons of Owen and his compeers, not only compel
us to form a high estimate of the preachers, but of the hearers of
those times, who could relish such strong meat, and invite its repetition.  And seldom perhaps on earth has a preacher been called
to address more select audiences than Owen. We do not now refer
to the crowding multitudes that hailed his early ministry at Fordham
and Coggeshall, or to those little secret audiences meeting in upper
chambers, to whom truth was whispered rather than proclaimed, but
to those high intellects that were wont to assemble around hinm at
Oxford, and to those helmed warriors and heroes of the Commonwealth, who, on days of public fasting and thanksgiving, or on high
occasions of state, would stand in groups to hear the gTeat Puritan
discourse. Many of these earnest souls were no sciolists in divinity
themselves, and had first drawn their swords to secure the liberty of
prophesying and uncontrolled freedom of worship.
We should form a very imperfect estimate of the character of Dr
Owen, and of the beneficent influence which he exerted, did we not
advert to his greatness as a man of affairs. In this respect we need
have no hesitation in asserting his superiority to all the Puritans.
Attached from principle to that great party whose noble mission it
was to assert and to vindicate the rights of conscience and freedom
of worship, he soon rose to be its chief adviser on all occasions of
great practical exigency.  He combined in a remarkable degree
that clear perception and firm grasp of great abstract principles, that
quick discernment of character and detection of hidden motive in
others, which acts in some men with all the promptitude and infallibility of instinct,-that fertility of resources, that knowledge,of the times for vigorous action and of the times in which to economize strength, which, when found in great prominence and happy
combination in the politician, fit him for the high duties of statesmanship.  He was the man who, by common consent, was called to
the helm in a storm.  Baxter was deficient in more than one of those
qualities which are necessary to such a post; while his ardent nature
would, on some occasions, have betrayed him into practical excesses,
and at other times his love of nice and subtle distinction would have
kept him discussing when he should have been acting;-while Howe's
elevation above the affairs of daily life, his love of solitude, which made
him almost wish even to die alone in some unfrequented wood, or on
the top of some far remote mountain, disinclined, if it did not unfit
him, for the conduct of public affairs. But Owen's singular excellence in this respect was early manifested,-and to no eye sooner than
to that of Cromwell. We have seen him inviting his counsels on the
affairs of Dublin University; taking him with him to Scotland, not
only as his chaplain, but as his adviser in the affairs of that campaign,
VOL. I.                                            H




CVIII                  LIFE OF DI1 OWEN.
when he found it more difficult to manage its theologians than to
conquer its armies; and at length intrusting to him the arduous and
almost desperate enterprise of presiding over Oxford, and raising it
from its ruins.  And throughout more than thirty years of the long
struggle of the Puritans and Nonconformists, he was the counsellor
and presiding mind, to whom all looked in the hour of important
action and overwhelming difficulty.
Some have accused Owen and other Nonconformists of his age as
too political for their office.  But who made them such?  Was it not,
the men who were seeking to wrest from them their dearest civil
rights, and to make it a crime to worship God according to their consciences? With such base ingenuity of reproach were the Huguenots
of France accused of holding secret meetings, after they had been forbidden to meet in public. It was no small part of Owen's praise, that
he saw and obeyed the necessity of his position; and that perhaps, of
all the Puritans of his age, he was the most quick to " observe the
signs of the times, and to know what Israel ought to do." This is the
estimate we should be disposed to form fromn a simple retrospect of
the facts of our narrative; but it appears to have been the judgment
which some of the best of Owen's contemporaries were not slow to
express.  In that admirable letter to Baxter from which we have
already quoted, referring more particularly to Owen's vice-chancellorship, the writer says, " And though his years, piety, principles, and
strait discipline, with the interest he adhered to, affected many of the
heads and students with contempt, envy, and enmity at the first; his
personal worth, obliging deportment, and dexterity in affairs that
concerned him in that station, so mastered all, that the university
grew not only content with, but proud of such a vice-chancellor. Andlf
indeed, such were his temper and accomplishments, that whatever
station or sort of men his lot, choice, or interest, should place him in
or among, it were no small wonder that he were not uppermost:that was his proper sphere, which those with whom he was concerned generally courted him into, and few envied or corrived."'
But the aspect in which we most frequently think of Owen, and
from which our highest estimate of hinm is formed, is that of a theological writer.  Even the mere material bulk of his works fills us with
surprise; and when we consider the intensely active life which Owen
led, their production strikes us as almost incredible. In Russell's
edition, together with the edition of his " Exposition" by Wright,
his works fill no fewer than twenty-eight goodly octavo volumes,
though we almost sympathize with the feeling that the folio form, in
which many of them originally appeared, more fitly represents their
intellectual stature.  "Hew down the pyramids," says Sir James
1 6" Corrived" is an obsolete English word for " rivalled."




HIS RETIREMENT AND LAST DAYS.             CIX
Stephen, with a feeling which every lover of the old divinity will understand,-" Hew down the pyramids into a range of streets! divide
Niagara into a succession of water privileges!-but let not the spirits
of the mighty dead be thus evoked from their majestic shrines to animate the dwarfish structures of our bookselling generation."
It is only, however, when we have acquired some considerable
familiarity with the contents of these volumes, and when we remember that on almost every one of the great controversies,-such as the
Arminian, the Socinian, the Popish, and the Episcopalian,-he has
produced works which, after the lapse of nearly two centuries, are
still regarded by unanimous consent as master-pieces on the themes
on which they treat, that we feel unhesitating confidence in placing
the name of Owen among the first names of that age of amazing
intellectual achievement.  In some of his controversies he had to do
with men of inferior ability, of whom it might be said, as of some of
Fuller's opponents, that "they scarcely served him for a breakfast;"
but in other controversies, such as that with Goodwin on the perseverance of the saints, he was called to grapple with some of the best
and most accomplished men of his age. But he never quailed before
any opponent. More than one of his works put an end to the controversy by driving his adversaries to despair; and only once-viz., in
his rash encounter with Walton —did he retire undeniably vanquished
from the field. It is unnecessary to repeat observations that have
been made in the narrative on Owen's various works; but this seems
to be the place at which to indicate what seem to have been the most
distinguishing qualities of Owen as a theological writer.
Perhaps no better word could be found to express one of the most
striking characteristics of Owen, than that which Mackintosh has
used to describe the writings of Bentham,-exhaztstiveness.  He goes
through his subject "in the length thereof, and in the breadth thereof."
It was his custom to read all the works that had been written on his
particular subject,-especially the writings of opponents,-and then
to pass deliberately from point to point of his theme, and bring the
whole concentrated light of Scripture to bear upon its elucidation and
establishment. He leaves nothing to be added by one who shall follow in the same path, not even little gleanings at the corners of the
field.-We venture to describe another feature of Owen's works by
the phrase, Theological conservatism. In an age remarkable for its
intellectual excitement, which gave birth to all manner of extravagances in opinion, like the ocean in a storm, bringing to the surface
monsters, and hydras, and chimeras dire, and then producing in due
season a reaction into the shallows of Rationalism, Owen displayed no
disposition to change. There is no writer in whose opinions throughout life there is more of consistency and unity. There is everywhere




CX                    LIFE OF DR OWEN.
visible strong intellect and profound thought; but it is intellect, not
sporting itself with novelties, and expending itself in presumptuous
speculation, but reasoning out and defending what apostles taught,
and feeling that there is enough in this to fill an angel's grasp. Various
causes combined to work out this quality in Owen, especially his profound reverence for the authority of Scripture, leading him to travel
over its ample field, but restraining him from passing beyond it; the
influence of the truth upon his own heart, as a living power writing
its divine witness within him; and also his vast learning, which
enabled him to trace opinions to their source, and to detect in that
which the ignorant and half-learned looked upon as a dazzling discovery, the resurrection of an exploded error, whose only novelty was
in its name.
Allied to this, and in part accounting for it, was what we would
style the devout Calvinism of Owen's cast of thought. Baxter and
he held substantially the same truths, their views, even when they
seemed the most divergent, differing in form and complexion more
than in substance; but still it is evident that the two great men had
each his distinct and favourite standing-point.  With Baxter, the
initial thought was man in need of a great restorative system; and
this led him outward and upward, from step to step of the Christian
salvation. The initial thought with Owen was God in the past eternity devising a scheme of salvation through a Mediator; which he
unfolded in its wondrous arrangements and provisions from age to
age of the world, and whose glorious results were to continue to be
enjoyed for ever and ever. This gave a comprehensiveness and an
elevation to Owen's whole theology, and accounts in part for the
fact that Baxter seems greatest when bearing upon the duties of the
sinner, and calling him to repentance,-"now or never;" while Owen
comes forth in his greatest strength when instructing and building up
those who have already believed.
And this suggests another of his most remarkable excellencies,the power, namely, of bringing the various doctrines of the Christian
system, even the most abstruse, to bear, in the form of'motive and consolation, upon the affections and active powers of our human nature.
Great as Owen is when we see him as the gigantic polemic, putting
forth his intellectual might in " earnestly contending for the faith once
delivered unto the saints;" we have not seen him in all his greatness
until, in such practical works as his treatise on the " Mortification of
Sin in Believers," he brings the truth into contact, not so much with
the errors of the heretic, as with the corruption and deceitfulness of the
human heart. Then we have hesitated which most to admire,-his
intimate knowledge of the Word of God, or his profound acquaintance with the heart of man, or the skill with which he brings the




IlIS RETIREMENT AND LAST DAYS.              CXI
one into vigorous and healing action upon the other; while all his
great qualities, as the expositor of the Scriptures, as the defender of
the faith, as the profound theologian, and as the wise practical instructor, have seemed to mranifest themselves at once in single and
united greatness, in that noble intellectual pyramid, his " Exposition
of the Epistle to the H-ebrews."
Yet some of the excellencies that we have named stand closely
connected with Owen's chief defect, which is to be found in his
manner, rather than in his matter.  His wish to exhaust his particular theme has made him say. every thing on a subject that could
be said, and betrayed him into an occasional prolixity and discursiveness, the absence of which would have made his works far more
popular, and far more useful.  He wants perspective in composition,
and does not seem to know the secret of touching on themes, without
laboriously handling them. This, with an occasionally involved and
parenthetical style, has formed, as we conceive, the chief barrier to
Owen's yet wider acceptance. The sentiment of Dr Vaughan is a
just one, that had the fluency and elegance of Bates been united to
the massive thoughts of Owen, we should have had a near approach
to the perfect theological writer. But let us admit this occasional
defect; and let us even farther concede, that in other qualities he is
not equal to others of the Puritans,-that he is surpassed by Baxter
in point and energy, by Flavel in tenderness, by Howe in majesty,
by both the Henrys in proverb and epigram, by Bates in beautiful
similitudes;-still, where shall we find, in the theological writers of
his own or of any age, so much of the accumulated treasures of a
sanctified learning,-of the mind of God clearly elucidated and invincibly defended,-of profound and massive thought? His works are
like a soil which is literally impregnated with gold, and in which burnished masses of the virgin ore are sure to reward him who patiently
labours in it.
John Owen belonged to a class of men who have risen from age
to age in the church, to represent great principles, and to revive in
the church the life of God. The supreme authority of the Scriptures
in all matters of religion, —the headship of Christ,-the rights of
conscience,-religion as a thing of spirit, and not of form, resulting
from the personal belief of certain revealed truths, and infallibly
manifesting itself in a holy life,-the church as a society distinct from
the world;-these principles, often contended for in flames and blood,
were the essence of that Puritanism which found one of its noblest
examples in Owen. Puritanism, it has been finely said, was the
feeling of which Protestantism was the argument. But even then, it
was an old spirit under a new name, which, heaven-enkindled, has ever
borne the two marks of its celestial origin, in blessing the world and




CXII                   LIFE OF DIR OWEN.
being persecuted by it. It was the spirit which breathed in the Lollards of Germany; in the Hussites of Bohemia, — in those saints, who
" On the Alpine mountains cold,
Kept God's truth so pure of old,
WThen all our fathers worshipp'd stocks and stones;"
in the Huguenots of France; and in the stern Scottish Covenanters;and which God has sometimes sent down since, like a benignant angel,
when the church at any time has begun to stagnate in a cold orthodoxy, to trouble the waters of the sanctuary, that the lame might be
healed.  It is a spirit which the inert orthodoxy and the superficial
evangelism of the church even now greatly needs to have breathed
into it from heaven.  And the laborious and prayerful study of the
writings of the Puritans might do much to restore it. Only let the
same truths be believed with the same faith, and they will produce
the same men, and accomplish the same intellectual and moral miracles. A due appreciation of the most pressing wants of our age, and
a timely discernment of its most serious perils, would draw from us
the prayer which is said to have once escaped the lips even of the
cold and calculating Erasmus,-" O, sit anima mea cum Puritanis
Anglicanis!"




APPENDIX TO THE LIFE OF DR OWEN
EPITAPH inscribed on the Monument of DR OWEN in
Bunhill-fields.
JO0IANNES OWEN, S. T. P.
Agro Oxoniensi Oriundus;
Patre insigni Theologo Theologus Ipse Insignior; 
Et Seculi hujus Insignissimis annumerandus:
Communibus Humaniorum Literarum Suppetiis,
Mensura parum Communi, Instructus;
Omnibus, quasi bene Ordinata Ancillarumn Serie,
Ab illo jussis Sum Famulari Theologim:
Theologie Polemicre, Practicae, &, quam vocant, Casuum
(Hlarum enim Omniumrn, qum magis Sua habenda erat, ambigitur)
In illa, Viribus plusquam Herculeis, Serpentibus tribus,
Arminio, Socino, Cano, Venenosa Strinxit Guttura:
In ista, Suo prior, ad Verbi Amussim, Expertus Pectore,
Universam Sp. Scti. CEconomiam Aliis tradidit:
Et missis Cateris, Coluit Ipse, Sensitque,
Beatam, quam Scripsit, cum Deo Communionem:
In Terris Viator comprehensori in Coelis proximus:
In Casuum Theologia, Singulis Oraculi instar habitus;
Quibus Opus erat, & Copia, Consulendi:
Scriba ad Regnum Coelorum usquequoque Institutus;
Multis privatos infra Parietes,' Suggesto Pluribus,
A Prelo Omnibus, ad eundem Scopum collineantibus,
Pura Doctrinae Evangelice  Lampas Praluxit;
Et sensim, non sine aliorum, suoque' sensu,
Sic praelucendo Periit,
Assiduis Infirmitatibus Obsiti,
Morbis Creberrimis Impetiti,
Durisque Laboribus potissimum Attriti, Corporis
(Fabrice, dbnee ita Quassatm, Spectabilis) Ruinas,
iDeo ultra Serviendo iplhabiles, Sancta Anima,
Deo ultra Fruendi Cupida, Deseruit;




CXIV                       APPENDIX TO THE
Die, a Terrenis Potestatibus, Plurimis facto Fatali;
Illi,' Coelesti Numine, Felici reddito;
Mensis Scilicet Augusti XXIV~. Anno a Partu Virgineo.
MDCLXXXIII", ~Etat. LXVII~.
TRANSLATION.
JOHN OWEN, D.D., born in the county of Oxford, the son of an eminent mninlster, himself more eminent, and worthy to be enrolled among the first divines of the
age; furnished with human literature in all its kinds, and in its highest degrees, he
called forth all his knowledge in an orderly train to serve the interests of religion,
and minister in the sanctuary of his God. In divinity, practic, polemic, and casuistical, he excelled others, and was in all equal to himself. The Arminiacn, Socinitan,
and Popish errors, those hydras, whose contaminated breath and deadly poison
infested the church, he, with more than IHerculean labour, repulsed, vanquished,
and destroyed. The whole economy of redeeming grace, revealed and applied by
the Holy Spirit, he deeply investigated, and communicated to others, having first
felt its divine energy, according to its draught in the holy Scriptures, transfused
into his own bosom. Superior to all terrene pursuits, he constantly cherished, and
largely experienced, that blissful communion with Deity he so admirably describes
in his writings. While on the road to heaven, his elevated mind almost comprehended its full glories and joys. When he was consulted on cases of consciences
his resolutions contained the wisdom of an oracle.  He was a scribe every way instructed in the mysteries of. the kingdom of God. In conversation he held up to
many, in his public discourses to mnore, in his publications from the press to all,
who were set out for the celestial Zion, the effulgent lamp of evangelical truth, to
guide their steps to immortal glory. While he was thus diffusing his divine light,
with his own inward sensations, and the observations of his afflicted friends, his
earthly tabernacle gradually decayed, till at length his deeply-sanctified soul, longing for the fruition of its God, quitted the body. In younger age, a most comely
and majestic form; but in the latter stages of life, depressed by constant infirmities,
emaciated with frequent diseases, and above all crushed under the weight of intense
and unremitting studies, it became an incommodious mansion for the vigorous exertions of the spirit in the service of its God. He left the world on a day dreadful to the church by the cruelties of men, but blissful to himself by the plaudits of
his God, August 24, 1683, aged 67.-Tranrslated by YDr Gibbons.
II.
The following LETTERS embrace all the Correspondence of DR OWEN
which has been preserved, and is of any importance:
TO M. DU MOULIN,
SIR, - I have received your strictures upon our Confession, wherein you charge
it with palpable contradiction, nonsense, enthusiasm, and false doctrine,-that is,
all the evils that can be crowded into such a writing; and I understand, by another
letter since, that you have sent the same paper to others, —which is the sole cause of
the return which I now make to you; and I beg your pardon in telling you, that




LIFE OF DR OWEN.                           CXV
a11 your instances are your own mistalkes, or the mistakes of your friend, as I shall
briefly manifest to you.
First, you say there is a plain contradiction between chap. iii. art. 6, and chap.
xxx. art. 2. In the first place it is said, " None but the elect are redeemed;" but
in the other it is said, "C The sacrament is a memorial of the one offering of Christ
upon the cross for all."  I do admire to find this charged by you as a contradiction; for you know full well that all our divines who maintain that the elect only
were redeemed effectually by Christ, do yet grant that Christ died for all, in the
Scripture sense of the word,-that is, some of all sorts,-and never dreamt of
any contradiction in their assertion. But your mistake is worse; for in chap. xxx.
arit. 2, which you refer to, there is not one word mentioned of Christ's dying for
al1; but that the sacrifice which he offered was offered once for all,-which is the
expression of the apostle, to intimate that it was but once offered, in opposition to
the frequent repetitions of the sacrifices of the Jews. And pray, if you go on in
your translation, do not fall into a mistake upon it; for in the very close of the
article it is said, " That Christ's only sacrifice was a propitiation for the sins of all
I the elect."  The words you urge out of 2 Pet. ii. 1, are not in the text: they are,
by your quotation, " Denied him that had redeemed them;" but it is, " Denied
the sovereign Lord which had bought them; "-which words have quite another
sense.
Something you quote out of chap. vi. art. 6, where I thinlk you suppose we do
not distinguish between the "' reatus" and "' macula" of sin; and so think that
we grant the defilement of Adam's person, and consequently of all intermediate
propagations, to be imputed unto us.  Pray, sir, give me leave to say, that I canhot but think your mind was employed about other things when you dreamt of
iour being guilty of such a folly and madness; neither is there any one word in
the Confession which gives countenance unto'it. If you would throw away so!much time as to read any part of my late discourse about justification, it is not
unlikely but that you would see something of the nature of the guilt of sin, and
ithe imputation of it, which may give you satisfaction.
In your next instance, which you refer unto chap. xix. art. 3, by some mistake
(there being nothing to the purpose in that place), you say, " It is presupposed that
some who have attained age may be elected, and yet have not the knowledge of
Jesus Christ; which is a pure enthusiasm, and is contrary to chap. xx. art. 2."
Why, sir! that many who are eternally elected, and yet for some season-some
l!ss, some longer-do live without the knowledge of Christ, until they are conVTerted by the Word and Spirit, is not an enthusiasm; but your exception is con-',trary to the whole Scripture, contrary to the experience of all days and ages, overthrows the work of the ministry, and is so absurd to sense, and reason, and daily
experience, that I know not what to say to it; only, I confess that if, with some of
the Arminians, you do not believe that any are elected from eternity, or before they
do actually believe, something may be spoken to countenance your exception: but
that we cannot regard, for it was our design to oppose all their errors.
Your next instance is a plain charge of false doctrine, taken out of chap. xi.
art. 1, speaking, as you say, of the active obedience of Christ imputed to us, which
is cXontrary to art. 3, where it'is said that Christ acquits by his obedience in death,
and not by his fulfillinlg of the law. Sir, you still give me cause of some new admniration in all these objections, and I fear you make use of some corrupt copy of;)ur Confession; —for we say not, as you allege, that Christ by his obedience in death'did acquit us, and not by his fulfilling of the law; but we say that Christ, by his
obedience and death, did fully discharge the debt of all those who are justified,which comprehends both his active and passive righteousness. But you add a
reason, whereby you design to disprove this doctrine of ours concerning the im



CXVI                       APPENDIX TO THE
putation of the active righteousness of Christ unto our justification. Why, you
say, it is contrary to reason; for that we are freed from satisfying God's justice by
being punished by death, but not from the fulfilling of the law: therefore the fulfilling of the law by Christ is no satisfaction for us,-we are not freed from active
obedience, but from passive obedience.  Pray, sir,. do not mistake that such mistaken reasonings can give us any occasion to change our judgments in an article
of truth of this importance.  When you shall have been pleased to read my book
of Justification, and have answered solidly what I have written upon this subject,
I will tell you more of my mind. In the meantime I tell you, we are by the death
of Christ freed from all sufferings as they are purely penal, and the effects of the
curse, though they spring out of that root; only, sir, you and I know full well
that we are not fieed from pains, afflictions, and death itself, —which had never,;
been, had they not proceeded from the curse of the law. And so, sir, by the
obedience of Christ we are freed from obedience to the law, as to justification by
the works thereof.  We are no more obliged to obey the law in order to justification than we are obliged to undergo the penalties of the law to answer its curse.
But these things have been fully debated elsewhere.
In the last place, your friend wishes it could be avoided, and declined to speak
any thing about universal grace, for that it would raise some or most divines
against it. I judge myself beholden to your friend for the advice, which I presume
he judges to be good and wholesome; but I beg your pardon that I cannot comply with it, although I shall not reflect with any severity upon them who are of
another judgment; and, to tell you the truth, the immethodical new method introduced to give countenance to universal grace, is, in my judgment, suited to
draw us off from all due conceptions concerning the grace of God in Jesus Christ i
which I shall not now stay to demonstrate, though I will not decline the under-.
taking of it, if God gives me strength, at any time. And I do wonder to hear yousay that many, if not most divines, will rise against it, who have published in print
that there were but two in England that were of that opinion, and have strenuously opposed it yourself. How things are in France, I know not; but at Geneva,
in Holland, in Switzerland, in all the Protestant churches of Germany, I do know!
that this universal grace is exploded. Sir, I shall trouble you-no farther. I pray(
be pleased to accept of thy desire to undeceive you in those things, wherein either'
a corrupt copy of our Confession or the reasonings of other men have given yon
so many mistaken conceptions about our Confession.-I am, Sir, yours,
J. OWEN.
TO THE LADY HARTOPP.
DEAR MADAM,-EVery work of God is good; the Holy One in the midst of us
will do no iniquity; and all things shall work together for good unto them that
love him, even those things which at present are not joyous, but grievous; only
his time is to be waited for, and his way submitted unto, that we seem not to be
displeased in our hearts that he is Lord over us. Your dear infant is in the eternal enjoyment of the fruits of all our prayers; for the covenant of God is ordered
in all things, and sure. We shall go to her; she shall not return to us. Hapjpy
she was in this above us, that she had so speedy an issue of sin and misery, being
born only to exercise your faith and patience, and to glorify God's grace in heoi
eternal blessedness. My trouble would be great on the account of my absence athis time from you both, but that this also is the Lord's doing; and I know my
own uselessness wherever I am. But this I will beg of God for you both, that you
may not faint in this day of trial,-that you may have a clear view of those spiritual




LIFE OF DR OWEN.            -            CXVII'
and temporal mercies wherewith you are yet intrusted (all undeserved),-that sorrow of the world may not so overtake your hearts as to disenable to any duties,
to grieve the Spirit, to prejudice your lives; for it tends to death. God in Christ
will be better to you than ten children, and will so preserve your remnant, and so
add to them, as shall be for his glory and your comfort. Only consider that sorrow in this case is no duty; it is an effect of sin, whose cure by grace we should
endeavour.  Shall I say, Be cheerful?  I know I may. God help you to honour
grace and mercy in a compliance therewith. My heart is with you, my prayers
shall be for you, and I am, dear madam, your most affectionate friend and unworthy
pastor,                                                         J. OWEN.
TO MRS POLIILL.
DEAR MADAM,-The trouble expressed in yours is a great additlon to mine;
the sovereignty of divine wisdom and grace is all that I have at this dclay to retreat
c.nto; God direct you thereunto also, and you will find rest and peace. It adds,.o my trouble that I cannot possibly come down to you this week.  Nothing but
Engaged duty could keep me from you one hour: yet I am conscious how little I
bean contribute to your guidance in this storm, or your satisfaction. Christ is your
ipilot; and however the vessel is tossed whilst he seems to sleep, he will arise and
rebuke these winds and waves -in his own time.  I have done it, and yet shall
ifarther wrestle with God for you, according to the strength he is pleased to communicate.  Little it is which at this distance I can mind you of; yet some few
things are necessary.  Sorrow not too much for the dead; she is entered into rest,
anid is taken away from the evil to come. Take heed lest, by too much grief, you
tco much grieve that Holy Spirit, who is infinitely more to us than all natural relations. I blame you not that you so far attend to the call of God in this dispensat/ion as to search yourself, to judge and condemn yourself: grace can make it an
eAridence to you that you shall not be judged or condemned of the Lord.  I dare
not say that this chastisement was not needful.  We are not in heaviness unless
need be; but if God be pleased to give you a discovery of the wisdom and care
that is in it, and how needful it was to awaken and restore your soul in any thing,
perhbaps in many things, in due time you will see grace and love in it also. I
verily believe God expects, in this dealing with you, that you should judge yoursel your sins and your decays; but he would not have you misjudge your condition. But we are like froward children, who, when they are rebuked and corrected, neglect other things, and only cry that their parents hate and reject them.
You are apt to fear, to think and say, that you are one whom  God regards not,
who are none of his; and that for sundry reasons which you suppose you can plead.
]3ut,'saith God, this is not the business; this is a part of your frowardness. I call
you to quicken your grace, to amend your own ways; and you think you have
nothing to do but to question my love. Pray, imadam, my dear sister, child and
care, beware you lose not the advantage of this dispensation; you will do so, if you
use it only to afflictive sorrows, or questioning of the love of God, or your interest
in Christ.  The time will be spent in these things which should be taken up in
earnest endeavours after a compliance with God's will, quiclkenings of grace, returns
after backsliding, mortification of sin and love of the world, until the sense of it do
pa.s away. Labour vigorously to bring your soul to this twofold resolution:1-. That the will of God is the best rule for all things, and their circumstances;
L. That you will bring yourself into a fresh engagement to live more to him: and
-'ou will find the remainder of your work easy; for it is part of the yoke of Christ.
Lshall trouble you no farther, but only to give you the assurance that you are in




CXVIII                     APPENDIX TO THE
my heart continually, which is nothing; but it helps to persuade me that you are
in the heart of Christ, which is all.-I am, dear madam, your very affectionate
servant,                                                      J. OWEN.
TO CHARLES FLEETWOOD, ESQ.
DEAR SIR,-i received yours, and am glad to hear of your welfare.  There is
more than ordinary mercy in every day's preservation. My wife, I bless God, is
much revived, so that I do not despair of her recovery; but for myself, I have
been under the power of various distempers for fourteen days past, and do yet so
continue.  God is fastening his instruction concerning the approach of that seqson wherein I must lay down this tabernacle. I think my mind has been too much
intent upon some things, which I looked on as services for the church; but Go(
will have us know that he has no need of me nor them, and is therefore calling meO
off from them.  Help me with your prayers, that I may, through the riches of his'
grace in Christ, be in some measure ready for my account. The truth is, wet
cannot see the latter rain in its season, as we have seen the former, and a latter
spring thereon.  Death, that will turn in the streams of glory upon our poorl,
withering souls, is the best relief. I begin to fear that we shall die in this wilderness;,
yet oughtwe to labour and pray continually that the heavens would drop down from,
above, and the skies pour down righteousness,-that the earth may open and bring!
forth salvation, and that righteousness may spring up together. If ever I return'
to you in this world, I beseech you to contend yet more earnestly than ever I ha.ve
done, with God, with my own heart, with the church, to labour after spiritual i evivals. Our affectionate service to your lady, and to all your family that are of the
household of God.-I am, dearest sir, yours most affectionately whilst I live,
STADHAM, July 8.                                            J. OWEN.
TO CHARLES FLEETWOOD, ESQ.
DEAR SiR,-The bearer has stayed long enough with us to save you the
trouble of reading an account of me in my own scribbling: a longer stay I could
not prevail with him for, though his company was a great refreshment to\me.
Both you and your whole family, in all their occasions and circumstances, \are
daily in my thoughts; and when I am enabled to pray, I make mention of you tall
without ceasing. I find you and I are much in complaining. For my part I mu'st
say, And is there not a cause? So much deadness, so much unspirituality, so mucih
weakness in faith, coldness in love, instability in holy meditations, as I find in my:self, is cause sufficient of complaints. But is there not cause also of thanksgiving
and joy in the Lord?  Are there not reasons for them?  When I begin to think(
of them, I am overwhelmed; they are great, they are glorious, they are inexpressible. Shall I now invite you to this great duty of rejoicing more in the Lord?
Pray for me, that I may do so; for the near approach of my dissolution calls for it
earnestly.  My heart has done with this world, even in the best and most desirable
of its refreshments.  If the joy of the Lord be not now strength unto it, it! will
fail. But I must have done.  Unless God be pleased to affect some person or
persons with a deep sense of our declining condition, of the temptations land
dangers of the day, filling them with compassion for the, souls of men, makli g
them fervent in spirit in their work, it will go but ill with us. It may be thee
thoughts spring from causeless fears,-it may be none amongst us has an evil, a)
barren heart but myself: but bear with me in this my folly; I cannot lay downt
these thoughts until I die; nor do I mention them at present as though I should




LIFE OF DR OWEN.                         CXIX
not esteem it a great mercy to have so able a supply as Mr C., but I am groaning
after deliverance; and being near the centre, do hope I feel the drawing of the
love of Christ with more earnestness than formerly: but my naughty heart is backward in these compliances. My affectionate service to Sir John Hartopp, and his
lady, and to the rest of your family, when God shall return them unto you. —]
am, dear sir, yours most affectionately in everlasting bonds,
J. OWEN.
TO THE REV. MR ROBERT ASTY OF NORWICH.. DEAR SIR,-I received yours by Mr B., to whom I shall commit' this return,.and hope it will come safely to your hands; for although I can acknowledge
Miothing of what you are pleased out of your love to ascribe unto me, yet I shall,ie always ready to give you my thoughts in the way of brotherly advice, whenever
I'you shall stand in need of it: and at present, as things are circumstanced, I do not
see how you can waive or decline the call of the church, either in conscience or
reputation. For, to begin with the latter; should you do so upon the most Christian and cogent grounds in your own apprehensions, yet wrong interpretations
will be put upon it; and so far as it is possible we ought to keep ourselves, not
only " extra noxam," but "- suspicionem " also. But the point of conscience is of
more moment. All things concurring,-the providence of God in bringing you to
that place, the judgment of the church on your gifts and grace for their edification and example, the joint consent of the body of the congregation in your call,
with present circumstances of a singular opportunity for preaching the word,-![ confess at this distance I see not how you can discharge that duty you owe to
/Jesus Christ (whose you are, and not your own, and must rejoice to be what he
iwill have you to be, be it more or less) in refusing a compliance unto these mani-;fest indications of his pleasure; only, remember that you sit down and count what
jit will cost you,-which I know you will not be discouraged by; for the daily exer-'cise of grace and learning of wisdom should not be grievous unto us, though some.of their occasions may be irksome. For the latter part of your letter, I know no!difference between a pastor and a teacher but what follows their different gifts;-.
the office is absolutely the same in both; the power the same, the right to the
admninistration of all ordinances every way the same: and at that great church at
Boston, in New England, the teacher was always the principal person; so was Mr
fotton and Mr Norton. Where gifts make a difference, there is a difference;
/otherwise there is none.  I pray God guide you in this great affair; and I beg
your prayers for myself in my weak, infirm condition.-I am your affectionate
friend and brother,                                           J. OWEN.
LONDON, _Xl~'CAt 16.
TO MR BAXTER.
SIR,-The continuance of my cold, which yet holds me, with the severity of
the weather, have hitherto hindered me from answering my purpose of coming
unto you at Acton; but yet I hope, ere long, to obtain the advantage of enjoying
ycur company there for a season. In the meantime. I return you my thanks for
tihe communication of your papers; and shall on every occasion manifest that you
have no occasion to question whether I were in earnest in what I proposed, in
reference to the concord you design. For the desire of it is continually upon my
heart; and to express that desire on all occasion, I esteem one part of that profession of.the Gospel which I am called unto. Could I contribute any thing towards




CXX                        APPENDIX TO THE
the accomplishment of so holy, so necessary a work, I should willingly spend myself and be spent in it. For what you design concerning your present essay, I like
it very well, both upon the reasons you mention in your letter, as also that all those
who may be willing and desirous to promote so blessed a work may have copies by
them, to prepare their thoughts in reference to the whole.
For the present, upon the liberty granted in your letter (if I remember it aright),
I shall tender you a few queries, which, if they are useless or needless, deal with them
accordingly.
As,- 1. Are not the severals proposed or insisted on too many for this first
attempt?  The general heads, I conceive, are not; but under them very many
particulars are not only included, which is unavoidable, but expressed also, which
may too much dilate the original consideration of the whole.
2. You expressly exclude the Papists, who will also sure enough exclude them-.
selves, and do, from any such agreement; but have you done the same as to the
Socinians, who are numerous, and ready to include themselves upon our commu-!
nion?  The Creed, as expounded in the four first councils, will do it.
3. Whether some expressions suited to prevent future divisions and separations,';
after a concord is obtained, may not at present, to avoid all exasperation, be omitted, {
as seeming reflective on former actings, when there was no such agreement among
us as is now aimed at?
4. Whether insisting in particular on the power of the magistrate, especially as'
under civil coercion and punishment in cases of error or heresy, be necessary in this
first attempt?  These geherals occurred to my thoughts upon my first reading of
your proposals. I will now read them again, and set down, as I pass on, such apprehensions in particular as I have of the severals of them.                  i
To the first answer, under the first question, I assent; so also to the first pro-i
posal, and the explanation; likewise to the second and third. I thought to havei
proceeded thus throughout, but I foresee my so doing would be tedious and use-'
less; I shall therefore mention only what at present may seem to require secon&d
thoughts. As,-.
I. To propos. 9, by those instances [what words to use in preaching, in whatl
words to pray, in what decent habit] do you intend homilies, prescribed forms oi
prayer, and habits superadded to those of vulgar decent use?  Present control
versies will suggest an especial'sense under general expressions.
2. Under pos. 13, do you think a man may not leave a church and join hiimself to another, unless it be for such a cause or reason as he supposeth sufficient to
destroy the being of the church? I meet with this now answered in your 18th
propos., and so shall forbear farther particular remarks, and pass on.
In your answer to the second question, your 10th position hath in it somewhat'"
that will admit of farther consideration, as I think.  In your answer to the third
question, have you sufficiently expressed the accountableness of churches mutually,
in case of offence from maladministration and church censures? This also I now
see in part answered,-proposition fifth. I shall forbear to add any thing as under
your answer to the last question, about the power of the magistrate, because I fear
that in that matter of punishing I shall somewhat dissent from you, though ais to
mere coercion I shall in some cases agree.
Upon the whole matter, I judge your proposals worthy of great consideratipn,
and the most probable medium for the attaining of the end aimed at that yei I
have perused. If God give not a-heart and mind to desire peace and union, everm
expression will be disputed, under pretence of truth and accuracy; but if theses
things have a place in us answerable to that which they enjoy in the Gospel, I see
no reason why all the true disciples of Christ might not, upon these and the like
principles, condescend in love unto the practical concord and agreement, which




LIFE OF DR OWEN.                         CXXI
not one of them dare deny to be their duty to aim at.  Sir, I shall pray that the
Lord would guide and prosper you in all studies and endeavours for the service of
Christ in the world, especially in this your desire and study for the introducing of
the peace and love promised amongst them that believe, and do beg your prayers.
-Your truly affectionate brother, and unworthy fellow-servant,
Jan. 25, 1668.                                           JOHN OWEN.
III.
A List of DR OWEN'S WORKS, according to the years in which they
appear to have been published.
Display of Arminianism, 4to,....                    1642
The Duty of Pastors and People Distinguished, 4to,...      1643
The Principles of the Doctrine of Christ, in two Catechisms, 12mo,.  1645
A Vision of Unchangeable Mercy: a Sermon, 4to,...      1646
Eshcol; or, Rules for Church Fellowship, 12mo,          o            1647
Salus Electorumn: a treatise on Redemption, 4to,..,      1648
MIemorial of the Deliverance of Essex: two Sermons, 4to,..      1648
Righteous Zeal-a Sermon; and Essay on Toleration, 4to,..      1649
TThe Shaking and Translating of Heaven and Earth: a Sermon, 4to,      1649
IIuman Power Defeated: a Sermon, 4to...             1649
Of the Death of Christ, in answer to Baxter, 4to,...      1650
The Steadfastness of Promises: a Sermon, 4to,.                    1650
The Branch of the Lord: two Sermons, 4to,..             1650
The Advantage of the Kingdom of Christ: a Sermon, 4to,..      1651
The Labouring Saint's Dismission: a Sermon, 4to,...      1652
Christ's Kingdom and the MTagistrate's Power: a Sermon, 4to,          1652
De Divina Justitia: translated 1794, 12mo,....      1653
The Doctrine of the Saints' Perseverance, folio,...      1654
g5indicise Evangelicm: Reply to Biddle, 4to,..                    1655
On the Mortification of Sin, Svo,...                       1656
Review of the Annotations of Grotius, 4to,..                    1656
God's Work in Founding Zion: a Sermon, 4to,..      1656
God's Presence with his People: a Sermon, 4to,..     1656
On Communion with God, 4to,......      1657
A Discovery of the True Nature of Schism, 12mo,..         1657
A Review of the True Nature of Schism, 12mo,     o,             1657
Answer to Cawdrey abovt Schism, 12mo,..     1658
Oif the Nature and Power of Temptation, 12mo,...      1658
The Divine Original of the Scriptures, 12mo,..      1659
Vindication of the Hebrew anrd Greek Texts, 12mo,..    1659
lFxercitationes adversus Fanaticos, 12mo,...             1659
the Glory of Nations professing the Gospel: a Sermon, 4to,.      1659
On the Power of the Magistrate about Religion, 4to,..     1659
A Primer for Children, 12mo,....             1660
OEOAOrOTMENA HIANTOAAIIA, 4to,.....      1661
Animadversions on Fiat Lux, 12mo,....            1662




CXXII            APPENDIX TO THE LIFE OF DR OWEN.
A Discourse on Liturgies, 4to,...      1662
Vindication of the Animadversions, etc., 8vo,..             1664
Indulgence and Toleration Considered, 4to,.,      e.      1667
A Peace-offering, or Plea for Indulgence, 4to,..      1667
Brief Instruction in the Worship of God: a Catechism, 12mo,           1667
On Indwelling Sin, 8vo,...                          1668
Exposition of the 130th Psalm, 4to,...                    1668
Exposition of the Epistle to the Hebrews, vol. i., folio,.      1668
Vindication of the Doctrine of the Trinity, 12mo,...      1669
Truth and Innocence Vindicated, 8vo,.                          1669.
On the Divine Institution of the Lord's Day, 8vo,...      1671
On Evangelical Love, 8vo,....                   1672 
Vindication of the Work on Communion, 12mo,...      1674;
Discourse on the Holy Spirit, folio,....      e      1674
Exposition of the Hebrews, vol. ii., folio,   1.                       674
How we may Bring our Hearts to Bear Reproof, 4to,..      1674
A Discourse concerning the Authority of Scripture, 4to,..      1675
On the Nature of Apostasy, Svo,....      1676
The Reason of Faith, 8vo,.....      1677
On the Doctrine of Justification, 4to,...             1677
The WVays and Means of Understanding the Mind of God, 8vo,            1678
XPIETOAOrIA, or the Person of Christ, 4to,...      1679.
The Church of Rome no Safe Guide, 4to,...      1679
On Union among Protestants, 4to,....             1680
Vindication of the Nonconformists, 4to,..             1680
Exposition of the Hebrews, vol. iii., folio,....      1680
Defence of the Vindication, 4to,...      1681
Inquiry into Evangelical Churches, 4to,..                    1681
Humble Testimony to the Goodness and Severity of God, etc., 8vo,.     1681
On Spiritual-mindedness, 4to,....                       1681
The Work of the Holy Spirit in Prayer, 4to,.                    1682
The Chamber of Imagery, 4to,...                    16S2
An Account of the Protestant Religion, 4to,..                       1681
Meditations on the Glory of Christ, part i., 8vo,..,      1684
Exposition of the Hebrews, vol. iv., folio,..      1684
Of the Dominion of Sin and Grace, 8vo,...          1688
True Nature of a Gospel Church, 4to,....      1689
Meditations on the Glory of Christ, part ii., 8vo,...      1691
Two Discourses on the Work of the Spirit, 8vo,...          1693
Evidences of the Faith of God's Elect, 8vo,..                        1695
Seventeen Sermons, 2 vols. 8vo,.....*                      1720
An Answer to TWQ Questions; with Twelve Arguments against any Conformity to Worship not of Divine Institution, 8vo,... 1720
Several Posthumous Sermons and Tracts, in "A Complete Collection of Sermons," etc., folio,....,      1721
Thirteen Sermons, 8vo,...              1756x
Twenty-five Discourses suitable to the Lord's Supper, 12mo,..      1760




XPIETOAOrIA:
OR,
A DECLARATION OF THE GLORIOUS MYSTERY
OF
THE PERSON OF CHRIST-GOD AND MAN:
WVITH
THE INFINITE WISDOMI LOVE, AND POWER OF GOD IN THE CONTRrVANCE AND
CONSTITUTION THEREOF;
AS A.SO0,
OF THE GROUNDS AND REASONS OF IIIS INCARNATION;
THE NATURE OF HIS MINISTRY IN HEAVEN;
TIlE PRESENT STATE OF THE CHURCH ABOVE THEREON; AND
THE USE OF HIS PERSON IN RELIGION:
WITH
AN ACCOUNT AND VINDICATION OF THE
HONOUR, WORSHIP, FAITH, LOVE, AND OBEDIENCE DUE UNTO HIM,
IN AND FROM THE CHURCH.
" Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have
suffered the loss of all thin,s, and do count them but dung, that I may win Christ." —I'IL. iii. 8.
VOL. I.,                                                      1




PREFATORY NOTE.
TuEu object of Dr Owen in this treatise is to illustrate the mystery of divine
grace in the person of Christ. It bears the title, " Christologia;" but it differs
considerably from modern works of the same title or character. It is not occupied with a formal induction from Scripture in proof of the supreme Godhead of
the Saviour. Owen assumes the truth of this doctrine, and applies all his powers
and resources to expound its relations in the Christian system, and its bearings on
Christian duty and experience.
Chapter I. of the work is devoted to an exposition of Matt. xvi. 16, as a warrant
and basis for his inquiry respecting the person of Christ. Chapter II. contains some
historical references to the opposition encountered by this doctrine in past ages.
From Chapter III. to VII. inclusive, the person of Christ is exhibited as the origin
of all true religion, the foundation of the divine counsels, the representation of the
divine nature and will, the embodiment and sum of divine truth, and the source
of divine and gracious efficacy for the salvation of the church. The faith of the
Old Testament Church respecting it is illustrated in Chapter VIII. Then follows
the second leading division of the treatise, in which the divine honours and obe-!:
dience due to Christ, and our obligation to seek conformity to him, are urged at
some length, from Chapter IX. to XV. It is followed in Chapters XVI. and
XVII. with an inquiry into the divine wisdom as manifested in the person of
Christ. The hypostatical union is explained, Chapter XVIII. Two more Chapters,
XIX. and XX., close the work, with a dissertation on the exaltation of Christ, and
the mode in which he discharges his mediatorial functions in heaven.
The treatise was first published in 1679. We are not informed under what
particular circumstances Owen was led to prepare it. There is internal evidence
in the work itself that he laboured under a strong impression of the peril in which
evangelical religion would be involved, if views of the person of Christ, either
positively unsound or simply vague and defective, obtained currency in the British
churches. His acquaintance with the early history of the church taught him that
against this doctrine the persevering assaults of Satan had been directed; and,
with sagacious foresight, he anticipated the rise of heresy on this point in England.
-le speaks of "woful contests" respecting it,-increasing rather than abating
"' unto this very day;" and intimates his conviction, in language which elucidatesi
his main design in this work, that the only way by which they could be termin ated,
was to enthrone Christ anew in the hearts and consciences of men.
Events ensued which justified these apprehensions of Owen. A prolonged controversy on the subject of the Trinity arose, which drew forth the works of Bull
(1685), Sherlock (1690), and South (1695). In 1710, Whiston was expelled from
Oxford for his Arianism. Dr S. Clarke, in 1712, published Arian views, for which
he was summoned before the Convocation. Among the Presbyterian Dissenters,
Pierce and Hallet (1717) became openly committed to Arianism.  Dr Iseaac
WaVatts, who succeeded (1702) to the charge of the same congregation in London
which had been under the care of Owen, broached the Indwelling Scheme; according
to which the Father is so united to the man Christ Jesus, whose human soul preexisted his coming in the flesh, that, through this indwelling of the Godhead, lhe
became properly God.
The Christology of Owen has always been highly valued, and will be of use to >
all ages of the church:-" A work," says the late Dr M'Crie, " which, together
with its continuation, the' Meditations on the Glory of Christ,' of all the theological works published by individuals since the Reformation, next to' Calvin's Institutions,' we would have deemed it our highest honour to have produced."- ED.




THE 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 was it also foretold concerning him, that this precious foundation;should be " for a stone of stumbling, and for a rock of offence, to both
the houses of Israel; for a gin and for a snare to 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.
iAccording unto this promise and prediction it hath fallen out in all
ages of the church; as the apostle Peter declares concerning the first
iof them.  "Wherefore also," saith he, "it is contained in the Scrip-;ture, Behold, I lay in Sion 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 disobeidient, the stone which the builders disallowed, the same is made the
thead of the corner, and a stone of stumbling, and a rock of offence,
even to them which stumble at the word, being disobedient: wherelinto also they were appointed:" 1 Pet. ii. 6-8.
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 hereafter. By him alone do they desire, expect,
andl obtain deliverance from that woful apostasy from God, which is
accompanied with-which containeth in it virtually and meritoriously
— hatever is evil, noxious, and destructive unto our nature, and which,
w/rthout relief, will issue in eternal misery. By him are they brought
-lnto the nearest cognation, alliance, and friendship with God, the
firmest union unto him, and the most holy communion with him,
that our finite natures are capable of, and so conducted 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




4                       THE PREFACE.
saved in the Lord with an everlasting salvation;" they "shall not be
ashamed nor confounded, world without end:" verse 17.
On these and the like accounts, the principal design of their whole
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 mediation, as revealed unto us in the Scripture, which is
"life eternal;" (John xvii. 3;)-to trust in him, and unto him, as to
all the everlasting concernments of their souls-to love and honour
him with all their hearts-to endeavour after conformity to hinm.
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 the Christian religion; without which,
whatever outward ornaments may be put upon its exercise, it is but
a useless, lifeless carcass. The whole of this design is expressed in,
these heavenly words of the apostle: (Phil. iii. 8-12:) "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered 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 righteous2
ness 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
resurrection 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 fore-mentioned pre-}
diction,) 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 also they were appointed."  There is nothing in himnothing 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 Christi4n
religion. And the contentions about them do rather increase thanii
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




THE PREFACE.                         5
against this everlasting rock-so in conjunction with other lusts and
interests of the carnal minds of men, 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, whereunto they were 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 meantime, 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
various 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 ways of opposition unto his glory; so it is the highest
duty of them unto 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 the only rest and
reward of the souls of men, as they are called and have opportunity.
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 subject 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 endeavours
and oppositions of the gates of hell.
And in the acknowledgment of the truth concerning these things
consists, in an especial manner, that faith which was the life and
glory of the primitive church, which they earnestly contended for,
fwherein 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 the 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




3'STHE PREFACE.
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
writers of the first ages of the church; but I omitted that course, as
fearing that the interposition of such passages might obstruct instead
of promoting the edification of the common sort of readers, which I
principally intended.  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 disappointment; for the bookseller having,
unexpectedly unto 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 occasion 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 also 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, viz., 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 untainted with the desires
of secular grandeur and power, knew nothing hereof. Testimonies
may be-they have been-multiplied by others unto this purpose.
I shall mention some few of them.
Wro05 E7-ry v   qqok rowi Harspa  ayovuoa 066,, ~vrpa, X xxg, o 6o,u, v,
&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 Matt. xvi.: (Tract. i.;:)
"Quod si super unum illum Petrum tantum  existimes totam ecclesiam  edificari, quid dicturus es de Johanne, et apostolorum unoquoque? NTum audebimus dicere quod adversus Petrum unum non prevaliturae sunt portse 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




THE PREFACE.                           7
shall not prevail against Peter only? "  So he [held,] according unto
the commonopinion 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. Pr-eparat. Evang., lib. i. cap. 3: "H.g
vopla'r1 57poOXr6a8O76a iXX4al  MU)RoL E" ( rLXo xco& cdooug EPPliS(yEvtY7, xcci
~%Expl5 OUVIPOCNjY W2l8YWV  E~UMa5 OCItJY'E IXgY 0Yp61Y xalf lrSOPI0d# w
).olm  mjv X, ld4 v, 7 i kx a:V    ou oa  7i oic aV60    IVEY.  HEe   proves  the,oUu TrJ, EXXX21iGG4, xgal 17~r6Xal,aou Ob %azrlXO'z6~roV~U6 abres. Ile proves the
verity of divine predictions from the glorious accomplishment of that
word, and the promise of our Saviour, that he would build his church
on the rock, (that is, himself,) so as that the gates of hell should not
prevail against it. For " Unum hoc est immobile fundamentum, una
haec est felix fidei Petra, Petri ore confessa, Tu es filius Dei vivi,"
saith iHilary de Trin., lib. ii.-" This is the only immovable foundatioin, this is the blessed rock of faith, confessed by Peter, Thou art
the Son of the living God."  And Epiphanius, Hner. xxxix.:'/Er) n?
rnrpq rmr p5 rg a'c9aXOV5 51-io    Oixo80~oAco  yO m0V A XoiDtY.-    Upon
this rock" of assured faith " I will build my church."  For many
thought that faith itself was metonymically called the Rock, because
of its object, or the person of Christ, which is so.
One or two more out of Augustine shall close these testimonies:
" Super hanc Petram, quam confessus es, super meipsum filium Dei
vivi, mdificabo ecclesiam  mearm.  Super me vedificabo te, non me
super te:" De Verbis Dom., Serm. xiii.-" Upon this rock which thou
hast confessed-upon myself, the Son of the living God-I will build
my church.  I will build thee upon myself, and not myself on thee."
And he more fully declareth his mind: (Tract. cxxiv., in Johan.:)
" Universam significabat ecelesiam, quse in hoc seculo diversis tentationibus, velut imbribus, fluminibus, tempestatibusque quatitur, et non
cadit; quoniam fundata est supra Petram; unde et Petrus nomen
accepit.  Non enim  a Petro Petra, sed Petrus a Petra; sicut non
Christus a Christiano, sed Christianus a Christo vocatur. Ideo quippe
ait Dominus,'Super hane Petram  aedificabo ecclesiam  meam,' quia
dixerat Petrus,'Tu es Christus filius Dei vivi.''Super hanc ergo' (inquit)'Petram quam confessus es, oedificabo ecclesiam meam.'  Petra
enim erat Christus, super quod fundamehtum etiamn ipse aedificatus est
Petrus. Fundamentum quippe aliud nemo potest ponere, prseter id.quod positum est, quod est Jesus Christus." -"He (Christ) meant the
universal church, which in this world is shaken with divers temptations, as with showers, floods, and tempests, yet falleth not, because
it is built on the rock (Petra) from  whence Peter took his name.
For the rock is not called Petra from Peter, but Peter is so called
from Petra the rock; as Christ is not so called from Christian, but




8                       THE PREFACE.
Christian from Christ. Therefore, said the Lord,'Upon this rock will
I build my church;' because Peter had said,'Thou art the Christ,
the Son of the living God.' Upon this rock, which thou hast confessed, will I build my church. For Christ himself was the rock on
which foundation Peter himself was built.  For other foundation
can no man lay, save that which is laid, which is Jesus Christ."
CHAP. II.  Against this rock, this foundation of the church-the
person of Christ, and the faith of the church concerning it-great
opposition hath been made by the gates of hell. Not to mention the
rage of the pagan world, endeavouring by all effects of violence and
cruelty -to cast the church from this foundation; all the heresies
wherewith from the beginning, and for some centuries of years ensuing, it was pestered, consisted in direct and immediate oppositions
unto the eternal truth concerning the person of Christ. Some that
are so esteemed, indeed, never pretended unto any sobriety, but were
mere effects of delirant [raving] imaginations; yet did even they also,
one way or other, derive from an hatred unto the person of Christ, and
centred therein. Their beginning was early in the church, even before
the writing of the Gospel by John, or of his Revelation, and indeed
before some of Paul's epistles. And although their beginning was
but small, and seemingly contemptible, yet, being full of the poison
of the old serpent, they diffused themselves in various shapes and
forms, until there was nothing left of Christ-nothing that related
unto him, not his natures, divine or human, not their properties nor
actings, not his person, nor the union of his natures therein-that was
not opposed and assaulted by them. Especially so soon as the gospel
had subdued the Roman empire unto Christ, and was owned by the
rulers of it, the whole world was for some ages filled with uproars,
confusion, and scandalous disorders about the person of Christ,
through the cursed oppositions made thereunto by the gates of hell.
Neither had the church any rest from these conflicts for about five
hundred years. But near that period of time, the power of truth and
religion beginning universally to decay among the outward professors
of them, Satan took advantage to make that havoc and destruction
of the church-by superstition, false worship, and profaneness of life
-which he failed of in his attempt against the person of Christ, or
the doctrine of truth concerning it.
It would be a tedious work, and, it may be, not of much profit
unto them who are utterly-unacquainted with things so long past
and gone, wherein they seem to have no concernment, to give a
specimen of the several heresies whereby attempts were made against
this rock and foundation of the church. Unto those who have inquired into the records of antiquity, it would be alt0ogether useless.




THE PREFACE.                        9
For almost every page of them, at first view, presents the reader with
an account of some one or more of them. Yet do I esteem it useful,
that the very ordinary sort of Christians should, at least in general,
be acquainted with what hath passed in this great contest about
the person of Christ, from the beginning. For there are two things
relating thereunto wherein their faith is greatly concerned. First,
There is evidence given therein unto the truth of those predictions
of the Scripture, wherein this fatal apostasy from the truth, and
opposition unto the Lord Christ, are foretold: and, secondly, An
eminent instance of his power and faithfulness, in the disappointment
and conquest of the gates of hell in the management of this opposition. But they have been all reckoned up, and digested into
methods of time and matter, by many learned men, (of old and of
late,) so that I shall not in this occasional discourse represent them
unto the reader again. Only I shall give a brief account of the
ways and means whereby they who retained the profession of the
truth contended for it, unto a conquest over the pernicious heresies
wherewith it was opposed.
The defence of the truth, from the beginning, was left in charge
unto, and managed by, the guides and rulers of the church in their
several capacities. And by the Scripture it was that they discharged
their duty, confirmed with apostolical tradition consonant thereunto.
This was left in charge unto them by the great apostle, (Acts xx.
28-31; 1 Tim. vi. 13, 14; 2 Tim. ii. 1, 2, 15, 23, 24, iv. 1-5,) and
wherein any of them  failed in this duty, they were reproved by
Christ himself: Rev. ii. 14, 15, 20.  Nor were private believers (in
their places and capacities) either unable for this duty or exempt
from it, but discharged themselves faithfully therein, according unto
commandment given unto them: 1 John ii. 20, 27, iv. 1-3;
2 John 8, 9. All true believers, in their several stations-by mutual
watchfulness, preaching, or writing, according unto their calls and
abilities-effectually used the outward means for the preservation
and propagation of the faith of the church. And the same means
are still sufficient unto the same ends, were they attended unto with
conscience and diligence. The pretended defence of truth with arts
and arms of another kind hath been the bane of religion, and lost
the peace of Christians beyond recovery. And it may be observed,
tlhat whilst this way alone for the preservation of the truth was insisted on and pursued, although innumerable heresies arose one after
lnother, and sometimes many together, yet they never made any
great progress, nor arrived unto any such consistency as to make a
stated opposition unto the truth; but the errors themselves, and
their authors, were as vagrant meteors, which appeared for a little
while, and vanished away. Afterwards it was not so, whien other




].0                     THE PREFACE.
ways and means for the suppression of heresies were judged convenient and needful.
For in process of time, when the power of the Roman empire
gave countenance and protection unto the Christian religion, another
way was fixed on for this end, viz., the use of such assemblies of
bishops and others as they called General Councils, armed with a
mixed power, partly civil and partly ecclesiastical-with respect unto
the authority of the emperors and that jurisdiction in the church
which began then to be first talked of. This way was begun in th,.
Council of Nice, wherein, although there was a determination of the
doctrine concerning the person of Christ-then in agitation, and
opposed, as unto his divine nature therein-according unto the truth,
yet sundry evils and inconveniences ensued thereon. For thenceforth the faith of Christians began greatly to be resolved into the
authority of men, and as much, if not more weight to be laid on
what was decreed by the fathers there assembled, than on what was
clearly taught in the Scriptures. Besides, being necessitated, as
they thought, to explain their conceptions of the divine nature of
Christ in words either not used in the Scripture, or whose significa-,
tion unto that purpose was not determined therein, occasion was
given unto endless contentions about them. The Grecians themselves could not for a long season agree among themselves whether
ovac6l and U~6~roi5 were of the same signification or no, (both of them
denoting essence and substance,) or whether they differed in their
signification, or if they did, wherein that difference lay. Athanasius
at first affirmed them  to be the same: Orat. v. con. Arian., and
Epist. ad African. Basil denied them so to be, or that they were
used unto the same purpose in the Council of Nice: Epist. lxxviii.
The like difference immediately fell out between the Grecians and
Latins about "hypostasis" and "persona."  For the Latins rendered "hypostasis" by "substantia," and,p6a~,rov by " persona."
Hereof Jerome complains, in his Epistle to Damasus, that they required of him in the East to confess " tres hypostases," and he would
only acknowledge " tres personas:" Epist. lxxi. And Augustine gives
an account of the same difference: De Trinitate, lib. v. cap. 8, 9.
Athanasius endeavoured the composing of this difference, and in
a good measure effected it, as Gregory Nazianzen affirms in his
oration concerning his praise. It was done by him in a synod at
Alexandria, in the first year of Julian's reign. On this occasioik
many contests arose even among them who all pleaded their adhere
rence unto the doctrine of the Council of Nice. And as the subtle
Arians made incredible advantage hereof at first, pretending that
they opposed not the deity of Christ, but only the expression of it
by 6,aoout6o;, so afterwards they countenanced themselves in coining




THE PREFACE.                       11
words and terms, to express their minds with, which utterly rejected
it.  Hence were their;oio6ioaoo, ~ipouoloS,' o'x wrcuyv, and the like
names of blasphemy, about which the contests were fierce and endless. And there were yet farther evils that ensued hereon. For
the curious and serpentine wits of men, finding themselves by this
means set at liberty to think and discourse of those mysteries of the
blessed Trinity, and the person of Christ, without much regard unto
plain divine testimonies, (in such ways wherein cunning and sophistry
idid much bear sway,) began to multiply such new, curious, and false
inotions about them, especially about the latter, as caused new disturbances, and those of large extent and long continuance. For
their suppression, councils were called on the neck of one another,
whereon commonly new occasions of differences did arise, and most
of them managed with great scandal unto the Christian religion.
For men began much to forego the primitive ways of opposing errors
and extinguishing heresies; betaking themselves unto their interest,
the number of their party, and their prevalency with the present
emperors.  And although it so fell out —as in that at Constantinople,
the first at Ephesus, and that at Chalcedon —that the truth (for the
substance of it) did prevail, (for in many others it happened quite
otherwise,) yet did they always give occasions unto new divisions,
animosities, and even mutual hatreds, among the principal leaders
of the Christian people. And great contests there were among some
of those who pretended to believe the same truth, whether such or
such a council should be received-that is, plainly, whether the
church should resolve its faith into their authority.  The strifes of
this nature about the first Ephesian Council, and that at Chalcedon,
not to mention those wherein the Arians prevailed, take up a good
part of the ecclesiastical story of those days. And it cannot be
denied, but that some of the principal persons and assemblies who
adhered unto the truth did, in the heat of opposition unto the
heresies of other men, fall into unjustifiable excess themselves.
We may take an instance hereof with respect unto the Nestorian
heresy, condemned in the first Ephesian Council, and afterward in
that at Chalcedon.  Cyril of Alexandria, a man learned and vehemrent, designed by all means to be unto it what his predecessor
Athanasius had been to the Arian; but he fell into such excesses in
flis undertakings, as gave great occasion unto farther tumults.  For
~t is evident that he distinguisheth not between i6roe65 and p6b5,
and therefore affirms, that the divine Word and humanity had //,;v
ql9~y, one nature only.  So he doth plainly in Epist. ad Successunm:
"They are ignorant," saith he, ri, xcza' xiOc cc; iri,   ir:ws rov0 rOy7v
6~epxoc~v. Hence Eutyches the Archimandrite took occasion to
run into a contrary extreme, being a no less fierce enemy to Nestorius




12                      THE PREFACE.
than Cyril was. For to oppose him who divided the person of Christ
into two, he confounded his natures into one-his delirant folly being
confirmed by that goodly assembly, the second at Ephesus. Besides,
it is confessed that Cyril-through the vehemency of his spirit,
hatred unto Nestorius, and following the conduct of his own mind
in nice and subtle 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 t0o
think and write that Cyril was in the wrong, and Nestorius 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 Theorianus: Dialog. con. Armenios.
However, such was the watchful care of Christ over the church,
as unto the preservation of this sacred, fundamental truth, concerning his divine person, and the union of his natures therein, retaining
their distinct properties and operations, that-notwithstanding all'
the faction and disorder that were in those primitive councils, and
the 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 prediction of our blessed Saviour in Matt. xvi. 18, (the place
insisted on,) to show that the church, without any disadvantage to
the truth, may be preserved without such general assemblies, which,
in the following ages, proved the most pernicious engines for the
corruption of the faith, worship, and manners of it. Yea, from the
beginning, they 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 apostasy 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 faitlh
of it and in it. H-Ie sends his Holy Spirit to bear testimony unto:
him, in all the blessed effects of his power and grace. He continueth
his Word, with the faithful ministry of it, to reveal, declare, make
known, and vindicate his sacred truth, unto the conviction 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,




TIHE PREFACE.                      13
although the oppositions unto this sacred truth, this fundamental
article of the church and the Christian religion-concerning his
divine person, its constitution, and use, as the human nature conjoined substantially unto it, and subsisting in it-are in this last age
increased; although they are managed under so great a variety of
forms, as that they are not reducible unto any heads of order;
although they are promoted with more subtlety 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 profession 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 designed, is the most ineffable effect of divine goodness and
wisdom-whereof 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 goodness, 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. "Scrutator majestatis absorbetur a gloria," 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 themselves up to inquire into things infinitely above
their understanding and capacity-being 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. Tothis purpose speaksLactantius: (lib. iv., DeVera Sapient.:)
" Quomodo igitur procreavit?  Nec sciri a quoquam  possunt, nec
liarrari, opera divina; sed tamen sacrae literee docent illum Dei filiumn,
IDei esse sermonem."-" "How, therefore, did the Father beget the
Son? These divine works can be known of none, declared by none;
but the holy writings" (wherein it is determined) " teach that he is the
Son of God, that he is the Word of God."  And Ambrose: (De Fide,
ad Gratianum:) "Qumaro abs te, quando aut quomodo putes filium




14                       THE PREFACE.
esse generatum? mihi enim impossibile est scire generationis secretum. Mens deficit, vox silet, norn mea tantum, sed et angelorum.
Supra potestates, supra angelos, supra cherubim, supra seraphim, supra
omnem sensum est. Tu quoque manum ori admove; scrutari non
licet superna mysteria. Licet scire quod natus sit, non licet discutere
quomodo natus sit; illud negare mihi non licet, hoc quserere metus
est. Nam si Paulus ea quse audivit, raptus in tertium ccelum, ineffabilia dicit, quomlodo nos exprimere possumus paternae generationis
arcanum, quod nec sentire potuimus nec audire? Quid te ista.
questionum  tormenta delectant?"-" I inquire of you when and',
how the Son was begotten? Impossible it is to me to know the
mystery 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 cherubim, above the seraphim, 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 discuss how he was born; that it is not lawful for me to deny-this I am afraid to inquire into. For if Paul,
when he was taken into the third heaven, affirms that the things
which he heard could not be uttered; how 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 those who
would search out the nature of the Son of God. Among many other
things to the same purpose are his words: (cap. ii.:) "Infelix profecto,
miser, atque impudentissimus est, qui scrutari cupit Opificem suum.
Millia millium, et centies millies millena millia angelorum et archangelorum, cum horrore glorificant, et trementes adorant; et homines
lutei, pleni peccatis, de divinitate intrepide disserunt? Non illorum
exhorrescit corpus, non contremescit animus; sed securi et garruli, de
Christo Dei filio, qui pro me indigno peccatore passus est, deque
ipsius utraque generatione loquuntur; nec saltem quod in luce csecutiunt, sentiunt."-" tHe is unhappy, miserable, and most impudent,
who desires to examine or search out his 1M[aker.  Thousands of
thousands, and hundreds of thousands of millions of angels and archangels, do glorify him with dread, and adore him with trembling;
and shall men of clay, full of sins, dispute of the Deity without fecar?
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 nativities or generations; at
least theyare not sensible how blind theyare in the lighlt." To the same
purpose speaks Eusebius at large: Demonstratio Evang., lib. v. cap. 2.
Leo well adds hereunto the consideration of his incarnation, in
these excellent words: (Serm. ix.,-De Nativit.:) "Quia in Christo




TIHE PREFACE.                        15
Jesu Filio iDei, non solumn ad divinam essentiam, sed etiam ad humanam spectat naturam, quod dictum est per prophetam-'generationem
ejus quis enarrabit?'-(utramque enim  substantiam   in unam  convenisse personam, nisi fides credat, sermo non explicat; et ideo
materia nunquam deficit laudis; quia nunquam  sufficit copia laudatoris)-gaudeamus igitur quod ad eloquendum tantum, misericordiae
sacramentum  impares sumus; et cum  salutis nostrse altitudinem
promere non valeamus, sentiamus nobis bonum  esse quod vincimur.
Nemo enim  ad cognitionem  veritatis magis propinquat, quam  qui
Yntelligit, in rebus divinis, etiamsi multum proficiat, semper sibi supe-,resse quod quserat."  See also Fulg., lib. ii. ad Thrasimund.
But I speak of the person of Christ as unto the assumption of the
substantial 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!Apollinarius, Eutyches, the Monothelites, or Monophysites, condemned
4by all.  But that his most simple divine nature, and the human,
composed properly of soul and body, did compose his one person, or
that it was composed of them, they constantly affirmed.  Thv ~09o,       xca &Vpy xi a'Vcprw, XZa-  7ag ypa&5 svg7mXedz6 a1 e'E~ rs 79 zc5ao'
2j)/cJc  &tv~pc;6r o'7rr   os  I2j.o;S EXO rVagc ZC rlOY T6ov?o6Yov, zao ~X nroD ~7r'v6~roS, ~;X   xoE r& X s V,~iy vion, saith Cyril of Alexandria.-" A sanctis
patribus adunatione ex divinitate et humanitate Christus Dominus
inoster compositus pramdicatur: " Pet. Diacon., Lib. de Incarnat. et Grat.!Christi, ad Fulgentium.  And the union which they intended by this
composition they called "vhicYw vuoa,xv, because it was of diverse natures,
and 6'vsiv x~r-a 6uvd0si, a union by composition.
But because there neither was nor can be any composition, properly so called, of the divine and human natures, and because the
Son of God was a perfect person before his incarnation, wherein he
remained what he was, and was made what he was not, the expression hath been forsaken and avoided; the union being better expressed by the assumption of a substantial adjunct, or the human
nalture into personal subsistence with the Son of God, as shall be
afterwards explained.  This they constantly admire as the most ineffa\ble effect of divine wisdom  and grace:'o  acCpxto;?apxoroGI, 6
7f6yo6 -aov5rcaI, o &6Omparo; O"rcI, o &voak 4Xoaparaol, 6 dXpovog opXC,/,a
6 Iuvi OoD Wvg vop; O cvrPoo yvscr, saith Gregory Nazianzen, (Orat. xii.,) in
admiration of this mystery.  Hereby God communicates all things
unto us from his own glorious fulness, the near approaches whereof
we are not able to bear.  So is it illustrated by Eusebius: (Demonst.




16                        THE PREFACE.
Evang., lib. iv. cap. 5, &c.:) o.tUcJ 6; q WXliou Il M Xl) X  ur? poaoA.
X67ov, xczOd5 oUpcO'v6dOv  cdrtns.' Our6O'oa9 4;'X5o; r' cU OpW0ro1r':rI y7'
Xro'r7U0voi-o, O'3VU 3cUV E'rlT ~1f     7 — /LSI'MV  CV MCY 14OPOV, 7rPCLWV 7 vC4,4v
EA-cUXV%  OpAOD xal w'i Xuw   c X pOa P f ro0 qwrbg Xrpo6CoXI aqOCpnoOAcvY(.w
The sense of which words, with some that follow in the same place,
is unto this purpose: By the beams of the sun, light, and life, and
heat, unto the procreation, sustentation, refreshment, and cherishing.
of all things, are communicated.  But if the sun itself should comdr
down unto the earth, nothing could bear its heat and lustre; our eyes
would not be enlightened but darkened by its glory, and all things
be swallowed up and consumed by its greatness; whereas, through
the beams of it, every thing is enlightened and kindly refreshed. So
is it with this eternal beam or brightness of the Father's glory. We
cannot bear the immediate approach of the Divine Being; but through
him, as incarnate, are all things communicated unto us, in a way
suited unto our reception and comprehension.
So is it admired by Leo: (Serm. iii., De Nativit.:) " Natura humanaj'
in Creatoris societatem  assumpta est, non ut ille habitator, et illa'
esset habitaculum; sed ut naturse alteri sic misceretur altera, ut
quamvis alia sit quae suscipitur, alia vero quae suscepit, in tantam
tamen unitatem conveniret utriusque diversitas, ut unus idemque sit
filius, qui se, et secundum quod verus est homo, Patre dicit minorem,
et secundum  quod verus est Deus Patri se profitetur mequalem."" Human nature is assumed into the society of the Creator, not that 
he should be the inhabitant, and that the habitation," (that is, by
an inhabitation in the effects of his power and grace, for otherwise
the fulness of the Godhead dwelt in him bodily,) " but that one
nature should be so mingled" (that is, conjoined) " with the other,
that although that be of one kind which assumeth, and that of
another which is assumed, yet the diversity of them both should
concur in such a unity or union, as that it is one and the same Son
-who, as he was a true man, said that he was less than the Father,
or the Father was greater than he-so as he was true God, professeth
himself equal unto the Father." See also Augustinus De Fide, ad
Pet. Diacon., cap. xvii.; Justinianus Imperator Epist. ad. Hormisdarnm,
Romse Episcop.
And the mystery is well expressed by AMaxentius: (Biblioth. Pat.
pars prima:) "Non confundimus naturarum diversitatem; veruntameit
Christum non ut tu asseris Deum factum, sed Deum  factum Chris-~
tumrn confitenur. Quia non cum pauper esset, dives factus est, sed
cum dives esset, pauper factus est, ut nos divites faceret; neque enimn
cum  esset in forma servi, formam  Dei accepit; sed cum  esset in




THE PREFACE.                        17
forms Dei, formam servi accepit; similiter etiam nec, cum esset caro,
verbum est factum; sed cum esset verbum, caro factumn est." —" We
do not confound the diversity of the natures, howbeit we believe
not what you affirm, that Christ was made God; but we believe that
God was made Christ.  For he was not made rich when he was
poor; but being rich, he was made poor, that he might make us rich.
He did not take the form of God when he was in the form of a
servant; but being in the form of God, he took on him the form of
a servant.  In like manner, he was not made the Word when he was
flesh; but being the Word, he was made flesh."
And Jerome, speaking of the effects of this mystery: (Comment.
in Ezekiel, cap. xlvi.:) " Ne miretur lector si idem et Princeps est et
Sacerdos, et Vitulus, et Aries, et Agnus; cum in Scripturis sanctis
pro varietate causarum legamus eum Dominum, et Deum, et HE-ominem, et Prophetam, et Virgam, et Radicem, et Florem, et Principem,
et Regem justum, et Justitiam, Apostolum, et Episcopum, Brachium,
Servum, Angelum, Pastorem, Filium, et Unigenitum, et Primogenitum, Ostium, Viam, Sagittam, Sapientiam, et multa alia."-" Let not:the reader wonder if he find one and the same to be the Prince and
Priest, the Bullock, Ram, and Lamb; for in the Scripture, on variety
of causes, we find him called Lord, God, and Aan, the Prophet, a
Rod, and the Root, the Flower, Prince, Judge, and Righteous King;
Righteousness, the Apostle and Bishop, the Arm and Servant of
God, the Angel, the Shepherd, the Son, the Only-begotten, the
First-begotten, the Door, the Way, the Arrow, Wisdom, and sundry
other things."  And Ennodius hath, as it were, turned this passage
of Jerome into verse:" Corda domat, qui cuncta videt, quem cuncta tremiscunt;
Fons, via, dextra, lapis, vitulus, leo, lucifer, agnus;
Janua, spes, virtus, verbunm, sapientia, vates,
Ostia, virgultum, pastor, mons, rete, columba,
Flamma, gigas, aquila, sponsus, patientia, nervus,
Filius, excelsus, Dominus, Deus; omnia Christus."
(In natalema Papce El)ipkhanii.)
"Quod homo est esse Christus voluit; ut et homo possit esse
quod Christus est," saith Cyprian: De Idolorum Vanitate, cap. iii.
And, "Quod est Christus erimus Christiani, si Christum  fuerimus
i;nitati:" Ibid. And he explains his mind in this expression by;vay of admiration: (Lib. de Eleemosyn.:) " Christus hominis filius
eri voluit, ut nos IDei filios faceret; humiliavit se, ut populum qui
prius jacebat, erigeret; vulneratus est, ut vulnera nostra curaret."
CHAP. IV. That he was the foundation of all the holy counsels
of God, with respect unto the vocation, sanctification, justification,
VOL. 1.                                              2




18                       THE PREFACE.
and eternal salvation of the church, is, in the next place, at large
declared.  And he was so on a threefold account.  1. Of the ineffable mutual delight of the Father and the Son in those counsels
from all eternity.  2. As the only way and means of the accomplishment of all those counsels, and the communication of their effects,
unto the eternal glory of God.  3. As he was in his own person, as
incarnate, the idea and exemplar in the mind of God of all that
grace and glory in the church which was designed unto it in those
eternal counsels. As the cause of all good unto us, he is on this'
account acknowledged by the ancients.  O0roS yoov 6 X6yos, 6 Xpl0ros
zCMl fo ivGi rc/E'Xao,  v Y yap 6v ~EW, Xal ro'i  E Byvai a lrio.  NDY 6
Eq6srsvy  CaVP6oI701, MUrg 0oGo 6 X067Yo, 6 I6OvoS rlp,9&  go  xai c vdpwgrot,
&r'ivr&v    a/?i'Y C;rIo~ rCC9Y~O, saith Clemens, Adhort. ad Gentes.-" le,
therefore, is the Word, the Christ, and the cause of old of our being;
for he was in God, and the cause of our wellbeing. But now he
hath 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 wellbeing 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 various accounts he is so called, is fully declared
in the discourse itself. In his divine person, as he was the onlybegotten 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, he is both
in his own entire person God and man, and in the administration of
his office, the image or representative of the nature and will of God
unto us, as is fully proved.  So speaks Clem. Alexandrin., Adhort.
ad Gentes:'H /PY 7&p fro~ ~    Io~  ~b@Zv  60 7o0 Uaro,  Icd t05 for VOU
p8alog, 6 5s60; X6yoS, Grog'pv6rouv  9XO, ~lcNY &8 TOD Bxyou 6 YvOpWfOS."The image of God is his 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, in his
Pedagogus: Ilpo0arov roi e0o oi   Xoyos,' qoJrfisra3 o6 ~s  xza?vwpik
roCI. —" The Word is the Iace, the countenance, the representation,
of God, in whom he is brought to light and made known."  As he
is in his divine person his eternal, essential image; so, in his incarnation, as the teacher of men, he is the representative image of God
unto the church, as is afterward declared.




THE PREFACE.                           19
So also Jerome expresseth his mind herein: (Comment. in Psal.
lxvi.:) " Illuminet vultum suum super nos; Dei facies quse est?
utique imago ejus. Dicit enim apostolus imaginem Patris esse filium;
ergo imagine sua nos illuminet; hoc est, imaginem suam filium illuminet super nos; ut ipse nos illuminet; lux enim Patris lux filii est."
-" 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, which 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 hiin is God
represented unto us, and through him are all saving benefits communicated unto them that believe.
Eusebius also speaks often unto this purpose, as: (Demonstratio
Evangelica, lib. iv. cap. 2:) "OOv /,x6r&  o0j XPo;j/oi 90X0YO7V0rs, IeV7svr7Obv c'rov c'iroucivouvlo, &; M}g  &mvp~X crou xii, &PFlPvoVI~ou 2YOs6rmro,tOVOv iv ciarei 9ipovYcr r'V sixo"Va, 61' iv 2cd a E}bV xc/i, V a i'cs Ci c XcCu  d c s0i?OcCa.5?Fb- 0 rp roi-irov  gopoi/,gwci XcFpiv.-" Wherefore, the holy oracles,
speaking theologically, or teaching divine things, do rightly call him
God begotten," (of the Father,) " as he who alone bears in himself
the image of the ineffable and inconceivable Deity.  Wherefore, he
both is, and is called God, because of his being the character, similitude, or image of him who is the first."  The divine personality of
Christ consists in this, that the whole divine nature being communicated unto him  by eternal generation, he is the image of God,
even the Father, who by him is represented unto us.  See the same
book, chap. vii., to the same purpose; also, De Ecclesiast. Theol.
contra Marcell., lib. ii. cap. 1 7.
Clemens abounds much in the affirmation of this truth concerning the person of Christ, and we may yet add, from a multitude to
the same purpose, one or more testimonies from him. Treating of
Christ as the teacher of all men, his rci&4yijy7O', he affirms that he
is ~OS0 94 Yv0pTou  X/,CnCr,,   " God in the figure or form  of man;"
aXpcvroo, xarpmxZ  sixgcczrI 8Cmx0ovo0, XOYO5, OsE0, 0 6v,carpr., O ~X 63,iiv
roD'rcrpos, arU xcii.W- a%'/ccr   ~i0o, "im polluted, serving the will of
the Father, the Word, God, who is in the Father, on the right hand
of the Father, and in or with the form  of God."  O0rog 7/Vity ixv Xv
uit6&iJo5, roC7-, ITCvr   OvI C rIpc~Y M0OV i'OV''V I uDXtY.uv.-" He is the
rimage (of God) unto us, wherein there is no blemish; and with all
our strength are we to endeavour to render ourselves like unto him."
This is the great end of his being the representative image of God
unto us.  And: (Stromat., lib. iv.:)'o /u;v ouv Os0 &vccvr68xvrog Wav, oux
S61  5rurv s0Ynovix65.'0 6~ viI5 ~0g0P06 re - E 0c  %aX 6'~,vrfi,, aa xc gi ccja, xcza,




20                      THE PREFACE.'a 2XXcc rorVw aT77vYv.-" As God" (absolutely) "falls not under
demonstration," (that is, cannot perfectly be declared,) " so he doth
not" (immediately) "effect or teach us knowledge. But the Son is
wisdom, and knowledge, and truth, unto us, and every thing which
is cognate hereunto."  For in and by him doth God teach us, and
represent himself unto us.
CHAP. VII. Upon the glory of this divine person of Christ depends the efficacy of all his offices; an especial demonstration whereof
is given in his prophetical office. So it is well expressed by Ireneus,
" qui nil molitur inept,:" Lib. i. cap. 1. " Non enim aliter nos discere
poteramus quse sunt Dei, nisi magister noster verbumi existens, homo
factus fuisset. Neque enim alius poterat enarrare nobis quae sunt
Patris, nisi proprium ipsius verbum. Quis enim alius cognovit sensum Domini? aut quis alius ejus consiliarius factus est?  Neque
rursus nos aliter discere poteramus, nisi Magistrum nostrum videntes,
et per auditum nostrum vocem ejus percipientes, uti imitatores quidena
operum, factores autem sermonum  ejus facti, communionem habeamus cum ipso."- " We could not otherwise have learned the things
of God, unless our Master, being and continuing the" (eternal) "Word,
had been made man. For no other could declare unto us the things
of God, but his own proper Word. For who else hath known the
mind of the Lord? or who else hath been his counsellor? Neither,
on the other side, could we otherwise have learned, unless we had seen
our Miaster, and heard his voice," (in his incarnation and ministry,)
"whereby, following his works, and yielding obedience unto his doctrine, we may have communion with himself."
I do perceive that if I should proceed with the same kind of
attestations unto the doctrine of all the chapters in the ensuing discourse, this preface would be drawn forth unto a greater length than
was ever designed unto it, or is convenient for it. I shall therefore
choose out one or two instances more, to give a specimen of the concurrence of the ancient church in the doctrine declared in them, and
so put a close unto it.
CHAP. IX. In the ninth chapter and those following, we treat of
the divine honour that is due unto the person of Christ, expressed in
adoration, invocation, and obedience, proceeding from faith and love.
And the foundation of the whole is laid in the discovery of the true;
nature and causes of that honour; and three things are designed unt'\
confirmation herein. 1. That the divine nature, which is individually
the same in each person of the holy Trinity, is the proper formal
object of all divine worship, in adoration and invocation; wherefore,
no one person is or can be worshipped, but in the same individual act




THE PREFACE.                         21
of worship each person is equally worshipped and adored. 2. That
it is lawful to direct divine honour, worship, and invocation unto any
person, in the use of his peculiar name-the Father, Son, or Spirit
-or unto them altogether; but to make any request unto one person, and immediately the same unto another, is not exemplified in
the Scripture, nor among the ancient writers of the church.  3. That
the person of Christ, as God-man, is the proper object of all divine
honour and worship, on the account of his divine nature; and all,that he did in his human nature are motives thereunto.
The first of these is the constant doctrine of the whole ancient
church, viz., that whether, (for instance,) in our solemn prayers and
invocations, we call expressly on the name of the Father, or of the
Son, or of the Holy Spirit; whether we do it absolutely or relatively,
that is, with respect unto the relation of one person to the otheras calling on God as the Father of our Lord Jesus Christ, on Christ
as the Son of his love, on the Holy Spirit as proceeding from them
both-we do formally invocate and call on the divine nature, and
consequently the whole Trinity, and each person therein.  This truth'they principally confirmed with the form of our initiation into Christ
at baptism: " I baptize thee in the name of the Father, and of the
Son, and of the Holy Ghost."  For as there is contained therein the
sum of all divine honour, so it is directed unto the same name, (not
the names,) of the Father, Son, and Spirit, which is the same Deity
or divine nature alone.
So speak the Fathers of the second General Council in their letters
unto the bishops of the west; as they are expressed in Theodoret,
lib. v. cap. 9.  This form of baptism  teacheth us, say they, IIirSulIv
Si g'0 voca ToO TarpO', xi' froD VioD, xZ''ro- &yiot vY6VEao-Og,  58ao,  0h67277o frg Zal, auvY'Amg xal otimla P/a-g for;  77arpO%; XtX1 fob VlovD, Xal rOD
acylov t7r'sgvP,,a70 fJAoUor~Y,5, OyfIOV r75 Wila; ZalS 0vYva~ibl"u r-g gan%
eas)   -i rmXg/a i   zoar o~'ge c-"to believe in the name of the Father,
and of the Son, and of the Holy Ghost; seeing that the Deity, substance, and power of the Father, Son, and Holy Spirit, is one and the
same; their dignity equal; their kingdom co-eternal, in three perfect
persons."  "In nomine dixit, non nominibus, ergo non aliud nomen
Patris est," &c., "quia unus Deus:" Ambrose, De Spirit. Sanct., lib. i.
cap. 14. "'Ovoyc 8a xoibv   v rp iy py v, 2 S6orn'.-" The one name commnon to the three is the Deity:" Gregor. Nazianzen, Orat. xl. Hence
Jugustine gives it as a rule, in speaking of the Holy Trinity: " Quando'unus trium in aliquo opere nominatur, universa operari trinitas intelligitur:" Enchirid., cap. xxxviii. —"When one person of the three is
named in any work, the whole Trinity is to be understood to effect
it."  "There is one Lord, one faith, one baptism," according to the
Scriptures.  Wherefore, as there is one faith in Christ, and one bap



22                       THE PREFACE.
tism of truth, although we are baptized and believe in the Father,
Son, and Spirit, xa7r/ rov cdr7v, o4ua/, rp6orov zxa X6oyov', /cki,rpoo6v2;
X arc-ps, Zu avvpvOardv'ros tiovh, xud'y7iou   /niCCro S;-" so plainly, in
my judgment, there is one and the same adoration of the Father, the
Son incarnate, and the Holy Spirit:" Cyril. Alex. de Recta Fide,
cap. xxxii.
And this they professed themselves to hold and believe, in that
ancient doxology which was first invented to decry the Arian heresy:
" Glory be to the Father, and to the Son, and to the Holy Ghost." 
The same glory, in every individual act of its assignation or ascription, is directed unto each person jointly and distinctly, on the account
of the same divine nature in each of them.  I need not produce any
testimonies in the farther confirmation hereof; for, in all their writings against the Arians, they expressly and constantly contend that
the holy Trinity (that is, the divine nature in three persons) is the
individual obj'ect of all divine adoration, invocation, and all religious
worship; and that by whatever personal name-as the Father, Son,
or Spirit-we call on God, it' is God absolutely who is adored, and.
each person participant of the same nature.  See August. Lib. con.'
Serm. Arian. cap. xxxv., and Epist. lxvi. ad Maximum.
For the second thing, or the invocation of God by any personal
name, or by the conjunction of the distinct names of the Father,
Son, and Holy Spirit together, nothing occurs more frequently
among them. Yea, it is common to find in their writings, prayers
beguln unto one person, and ended in the name of another; yea,
begun unto Christ, and closed in the name of His only-begotten Son;
it being one and the same divine nature that is called on. Yea, the
schoolmen do generally deny that the persons of the holy Trinity,
under the consideration of the formal reason which is constitutive of
their personality, are the formal object and term of divine worship;
but in the worship of one, they are all worshipped as one God over
all, blessed for ever. See Aquin. xxii. q. 81, a. 3, ad prim., and q. 84,
a. 1, ad tertium; Alexand. Alens. p. 3, q. 30, m. 1, a. 3.
But yet, although we may call on God in and by the name of any
divine person, or enumerate at once each person, (a rpic& &Ayo &?dpioougvYn, rp&g Sv vY, O/ikOr, apd~OVPVE, Epiphan. Ancorat., viii. 22,) it doth
not follow that we may make a request in our prayers unto one per —
son, and then immediately repeat it unto another; for it would thence
follow, that the person unto whom we make that request in the
second place, was not invocated, not called on, not equally adoreSl,
with him who was so called on in the first place, although the divine
nature is the object of all religious invocation, which is the same in
each person. Wherefore, in our divine invocation, we may name
and fix our thoughts distinctly on any person, according as our souls




THE PREFACE.                          23
are affected with the distinct operations of each person in grace
towards us.
For what concerns, in the third place, the ascription of divine
honour, in adoration and invocation, unto the person of Christ; it is
that which they principally contended for, and argued from, in all
their writings against the Arians.
Evidences of infinite wisdom in the constitution of the person of
Christ, and rational discoveries of the condecencies therein, unto the
exaltation of all the other glorious properties of the divine nature, are
also treated of. Herein we consider the incarnation of the Son of
God, with respect unto the recovery and salvation of the church
alone.  Some have contended that he should have been incarnate,
had man never fallen or sinned. Of these are Rupertus, lib. iii., De
Gloria et Honore Filii Hominis; Albertus Magnus, in iii. distinct. 10,
a. 4; Pitrus Galatinus, lib. iii. cap. 4; as are Scotus, Halensis, and
others, whom Osiander followed.  The same is affirmed by Socinus
concerning the birth of that man, which alone he fancied him to be,,as I have elsewhere declared.  But I have disproved this figment at
)large.  Many of the ancients have laboured in this argument, of the
necessity of the incarnation of the eternal Word, and the condecencies unto divine wisdom therein. See Irenaeus, lib. iii. cap. 20, 21;
Eusebius, Demonst. Evangel., lib. iv. cap. 1-4, &c.; Cyril. Alexand.,
lib. v. cap. 7, lib. i. De Fide ad Regin.; Chrysostom, Homil. x. in
Johan., et in cap. 8, ad Rom. Serm. 18; Augustine, De Trinit., lib.
xiii. cap. 13-20; Leo, Epist. 13, 18, Sermo. de Nativit. 1, 4, 10;
Basil, in Psal. xlviii.; Albinus, lib. i. in Johan. cap. 1-1; Damascen.,
lib. iii., De Fide, cap. 15, 19; Anselm, quod Deus Homo, lib. duo.
Guil. Parisiensis, lib. Cur Deus Homo.  Some especial testimonies
we may produce in confirmation of what we have discoursed, in the
places directed unto. There is one of them, one of the most ancient,
the most learned, and most holy of them, who hath so fully delivered
his thoughts concerning this mystery, as that I shall principally make
use of his testimony herein.
It belonged unto the wisdom and righteousness of God, that Satan
should be conquered and subdued in and by the same nature which
he had prevailed against, by his suggestion and temptation.  To this,purpose that holy writer speaks, (lib. iii. cap. 20,) which, because his
words are cited by Theodoret, (Dial. ii.,) I shall transcribe them from
thence, as free from the injuries of his barbarous translator: "'I-Ivsv
aCvTi'7rcov ro7  avapc(roto0x. O y 8Ibalj5 g   X'60  6Op','rcaip v 7-i, ri aP'4' O
0E69 6~WprCTO0 7-V 6N7Ppi'YUV Oux'UV 04aiwg gXOI/IVSY atm7, xcaOi za SI  dusv6dn   YOPwnO5r  es, oCz "v Muv 8v6c ~'FrXelrV r; &90apoias;. "El 7ap
TOyv/JiOfl6V ro Oxc.  za i' C VdpWjX'WV, baICZ   1,3 iag 5p65 9r a7vpov; olxzlurnfo6




24 ~1;THE PREFACE.
~;5 px;iav xal; o6voolauy -o0 9&o-rpoVU rU7yc7yYv. Words plainly divine:
an illustrious testimony of the faith of the ancient church, and
expressive of the principal mystery of the Gospel! " Wherefore, as
we said before, he united man unto God. For if man had not overcome the adversary of men, the enemy had not been justly conquered;
and, on the other hand, if God had not given and granted salvation,
we could never have a firm, indefeasible possession of it; and if man
had not been united unto God, he could not have been partaker of
immortality. It behoved, therefore, the Mediator between God and,
maln, by his own participation of the nature of each of them, to bring'
them both into friendship and agreement with each other." And to
the same purpose, speaking of the wisdom of God in our redemption
by Christ, with respect unto the conquest of the devil: (lib. v. cap. 1:)
"Potens in omnibus Dei Verbum, et non deficiens in sua justitia,
juste etiam adversus ipsam conversus est apostasiam, ea qume sunt sua
redimens, ab eo, non cum vi, quemadmodum ille initio dominabatur
nostri, ea qvlse non erant sua insatiabiliter rapiens...... Suo igitur
sanguine redimente nos Domino, et dante animam suam pro anima'
nostra, et carnem suam pro carnibus nostris," &c. Again divinely 
"The all-powerful Word of God, no way defective in righteousness,{
set himself against the apostasy justly also; redeeming from him
(Satan, the head of the apostasy) the things which were his ownnot with force, as he bare rule over us, insatiably making rapine of
what was not his own-but he, the Lord, redeeming us with his own
blood, giving his soul for our soul, and his flesh for ours, wrought out
our deliverance."  These things are at large insisted on in the
ensuing discourse.
It belongs unto this great mystery, and is a fruit of divine wisdom,
that our deliverance should be wrought in and by the same nature
wherein and whereby we were ruined. The reasons hereof, and the
glory of God therein, are at large discoursed in the ensuing treatise.
To the same purpose speaks the same holy writer: (lib. v. cap. 14:)
"Non in semetipso recapitulasset hsec Dominus, nisi ipse caro et sanguis secundum principalem plasmationem factus fuisset; salvans in
semetipso in fine illud quod perierat in principio in Adam. Si autem
ob aliam quandam dispositionem Dominus incarnatus est, et ex altera
substantia carnem attulit, non ergo in semetipso recapitulatus est hom —
inem, adhuc etiam nec caro quidem dici potest.... Habuit ergo et ipse,
carnem et sanguinem, non alteram quandam, sed ipsam principalem-'
Patris plasmationem in se recapitulans, exquirens id quod perierat."
And to the same purpose: (lib. v. cap. 1:) "Neque enim vere esset
sanguinem et carnem habens, per quam nos redemit, nisi antiquam
plasmationem AdMe in seipsum recapitulasset."  That which these
passages give testimony unto, is what we have discoursed concerning




THE PREFACE.                      25
the necessity of our redemption in and by the nature that sinned;
and yet withal, that it should be free from all that contagion which
invaded our nature by the fall. And these things are divinely expressed.  "Our Lord," saith he, "had not gathered up these things
in himself, had not he been made flesh and blood, according unto its
original creation." (The reader may observe, that none of the ancient
writers do so frequently express the fall of Adam by our apostasy
fiom God, and our recovery by a recapitulation in Christ, as Irenseus
-?his recapitulation being nothing but the cGcxEcxaciw6;iS mentioned
by the apostle, Eph. i. 10-and he here affirms, that, unto this end,
jthe Lord was made flesh; "secundum principalem plasmationem,"
[as his words are rendered; that is plainly, the original creation of our
nature in innocency, uprightness, purity, and righteousness.)  "So he?saved in himself in the end, what perished in Adam at the beginning."
(The same nature, in and by the same nature.)  "For if the Lord had
"been incarnate for any other disposition," (i. e., cause, reason, or end,)
J' and had brought flesh from any other substance," (i. e., celestial
or ethereal, as the Gnostics imagined,) "he had not recovered men,
brought our nature unto a head in himself, nor could he have been
sacsd to be flesh. He therefore himself had flesh and blood not of any
other kind; but he took to himself that which was originally created
sf the Father, seeking that which was lost."  The same is observed by
gAugustine: (Lib. de Fide, ad Petrum Diaconum:) "Sic igitur Chris\,um Dei Filium, id est, unam ex Trinitate personam, IDeum verum, rede, ut divinitatem ejus de natura Patris natam esse non dubites;
et sic eum verum hominem crede, et ejus carnem, non ccelestis, non
aerise, non alterius cujusquam putes esse natura, sed ejus cujus est
onmnium caro; id est, quam ipse Deus, homini primo de terra plasimnavit, et cseteris hominibus plasmat."-" So believe Christ the Son
(of God, that is, one person of the Trinity, to be the true God, that
}ou doubt not but that his divinity was born" (by eternal generation)'"of the nature of the Father; and so believe him to be a true man,
that you suppose not his flesh to be aerial, or heavenly, or of any
other nature, but of that which is the flesh of men; that is, which
God himself formed in the first man of the earth, and which he forms
in all other men." That which he speaks of one person of the Trinity,
hath respect unto the heretical opinion of Hormisdas, the bishop of
Ro ne, who contended that it was unlawful to say that one person of
th"t Trinity was incarnate, and persecuted some Scythian monks, men
Diot unlearned about it, who were strenuously defended by Maxentius,
one of them.
It carrieth in it a great condecency unto divine wisdom, that man
should be restored unto the image of God by him who was the
essential image of the Father; (as is declared in our discourse;) and




26                      THE PREFACE.
that he was made like unto us, that we might be made like unto him,
and unto God through him. So speaks the same Irenaeus: (lib. v.
Preefat.:) " Verbum Dei Jesus Christus, qui propter immensam suam
dilectionem, factus est quod sumus nos, ut nos perficeret quod est ipse."
-"Jesus Christ, the Word of God, who, from his own infinite love,
was made what we are, that he might make us what he is;" that is,
by the restoration of the image of God in us. And again: (ib. iii.
cap. 20:) "Filius Dei existens semper apud Patrem, et homo factus,
longam hominum expositionem in seipso recapitulavit; in compendio
nobis salutem proestans, ut quod perdideramus in Adam, id est, secunk
dum imaginem et similitudinem -esse Dei, hoc in Christo Jesu recipe-s
remus. Quia enim non erat possibile, eton hominem, qui senmel victus'
fuerat et elisus per inobedientiam, replasmare et obtinere brabium!
(/PacIov) victorie; iterum autem impossibile erat ut salutem percip-I
eret, qui sub peccato ceciderat. Utraque operatus est filius Verbum
)Dei existens, a Patre descendens et incarnatus, et usque ad mortemn
descendens, et dispensationem consummans salutis nostre."-"Being'
the Son of God always with the Father, and being made man, he
reconciled or gathered up in himself the long-continued exposing; of
men," (unto sin and judgment,) "bringing in salvation in this cornpendious way, (in this summary of it,) that what we had lost ia
Adam-that is, our being in the image and likeness of God -w
should recover in Christ. For it was not possible that man that had1
been once conquered and broken by disobedience, should by himself,
be reformed, and obtain the crown of victory; nor, again, was it pos-i'sible that he should recover salvation who had fallen under sil-.
Both were wrought by the Son, the Word of God, who, descendingr
from the Father, and being incarnate, submitted himself to deattl
perfecting the dispensation of our salvation."
And Clemens Alexandrinus to the same purpose: (Adhort. ad"
Gentes:) Nas) ~, 6 Xo'yog 6.ro @ EOeD  vOp&o0 7yEvop~vog, 7'va 8 zxi X tI
ofap& &vOp&5ov /wZO5,   Vro7 apM'Op o,P'O v 7Y4vnTI ~E65.- The Word'
of God was made man, that thou mightest learn of a man how man
may become" (as) " God."  And Ambrose, in Ps. cxviii. Octonar.
decim.: [of the authorized English version, Ps. cxix. 73:] "Imago,
[id est, Verbum Dei,] ad eum qui est ad imaginem, [hoc est, hominem,] venit, et querit imago eum qui est ad similitudinem sui, ut
iterum signet, ut iterum confirmet, quia amiseras quod accepisti.,jThe image of God, that is, the Word of God, came unto him who
was after the image of God, that is man. And this image of ~C
seeks him who was after the image of God, that he might seal hiim
with it again, and confirm him, because thou hadst lost that which
thou hadst received." And Augustine in one instance gives a rational
account why it was condecent unto divine wisdom that the Son, and




THE PREFACE.                       27
not the Father or the Holy Spirit, should be incarnate-which we
also inquire into: (Lib. de Definitionibus Orthodoxae Fidei sive de
Ecclesiasticis Dogmnatibus, cap. ii.:) "Non Pater carnem assumpsit,
neque Spiritus Sanctus, sed Filius tantum; ut qui erat in divinitate
Dei Patris Filius, ipse fieret in homine homninis matris Filius; ne
Filii nomen ad alterum transiret, qui non esset oeterna' nativitate
filius."-" The Father did not assume flesh, nor the Holy Spirit, but
the Son only; that he who in the Deity was the Son of the Father,
s4ould be made the Son of man, in his mother of human race; that
thie name of the Son should not pass unto any other, who was not
fhe Son by an eternal nativity."
I shall close with one meditation of the same author, concerning
tfhe wisdom and righteousness of God in this mystery: (Enchirid. ad
Laurent., cap. xcix.:) " Vide-universum genus humanum tam justo
Jjudicio Divino in apostatica radice damnatum, ut etiam si nullus:nde liberaretur, nemo recte possit Dei vituperare justitiam; et qui
Iiberantur, sic oportuisse liberari, ut ex pluribus non liberatis, atque
in damnatione justissima derelictis, ostenderetur, quod meruisset univerona conspersio, et qub etiam istos debitum judicium Dei duceret,
ni/i ejus indebita misericordia subveniret."-" Behold, the whole
r:ce of mankind, by the just judgment of God, so condemned in the'&postatical root, that if no one were thence delivered, yet no man
6'could rightly complain of the justice of God; and that those who;are freed, ought so to be freed, that, from the greater number who
are not freed, but left under most righteous condemnation, it might!be manifest what the whole mass had deserved, and whither the
jp!dgment of God due unto them would lead them, if his mercy,
~which was not due, did not relieve them."  The reader may see
-ivhat is discoursed unto these purposes: and because the great end
fof the description given of the person of Christ, is that we may love
ihim, and thereby be transformed into his image, I shall close this
preface with the words of Jerome, concerning that divine love unto
Christ which is at large declared.  " Sive legas," saith he, "sive
scribas, sive vigiles, sive dormias, amor tibi semper buccina in auribus sonet, hic lituus excitet animanm tuam, hoc amore furibundus;
qu'ere in lectulo tuo, quem desiderat anima tua:" Epist. lxvi. ad
Parmmach., cap. 10.-" Whether thou readest or writest, whether
thoQ: watchest or sleepest, let the voice of love (to Christ) sound in
thane ears; let this trumpet stir up thy soul: being overpowered
(?Vrought into an ecstasy) with this love, seek Him  on thy bed
whom thy soul desireth and longeth for."








A DECLARATION
OF THE
GLORIOUS MYSTERY OF THE PERSON OF CHRIST.
CHAPTER I.
Peter's Confession; Matt. xvi. 16.-Conceits of the Papists thereon-The
Substance and Excellency of that Confession.
OUR blessed Saviour, inquiring of his disciples their apprehensions
coricerning his person, and their faith in him, Simon Peter-as he
wis usually the forwardest on all such occasions, through his peculIjar endowments of faith and zeal-returns an answer in the name
gf them  all, Matt. xvi. 16: "And Simon Peter answered and said,
Thou art the Christ, the Son of the living God."
Baronius, and sundry others of the Roman Church, do affirm that
4he Lord Christ did herein prescribe the form of a general council.
1' For here," say they, " the principal article of our Christian faith
ivas declared and determnnined by Peter, whereunto all the rest of
tlie apostles, as in duty they were obliged, did give their consent
nd suffrage."  This was done, as they suppose, that a rule and
law might be given unto future ages, how to enact and determine
articles of faith.  For it is to be done by the successors of Peter
~presiding in councils, as it was now done by Peter in this assembly
of Christ and his apostles.
But they seem to forget that Christ himself was now present, and
therefore could have no vicar, seeing he presided in his own person.
All the claim they lay unto the necessity of such a visible head of
the church on the earth, as may determine articles of faith, is from
thee absence of Christ since his ascension into heaven. But that he
shduld also have a substitute whilst he was present, is somewhat
uncouth; and whilst they live, they shall never make the pope pre-.sident where Christ is present. The truth is, he doth not propose,into his disciples the framing of an article of truth,* But inquires
safter their own faith, which they expressed in this confession.  Such
u [Faith?]




30                  THE PERSON OF CHRIST.
things as these will prejudice, carnal interest, and the prepossession
of the minds of men with corrupt imaginations, cause them to adventure on, to the scandal, yea, ruin of religion!
This short but illustrious confession of Peter, compriseth eminently the whole truth concerning the person and office of Christ:
of his person, in that although he was the Son of man, (under which
appellation he made his inquiry, " Whom do men say that I, the
Son of man, am?") yet was he not only so, but the eternal Son of
the living God: —of his office, that he was the Christ, he whom Goid
had anointed to be the Saviour of the church, in the discharge 6&f
his kingly, priestly, and prophetical power.  Instances of the like
brief confessions we have elsewhere in the Scripture.  Rom. x. 9:
"If thou shalt confess with thy mouth the Lord Jesus, and shalt;
believe in thine heart that God hath raised him from the dead, thou?
shalt be saved." I John iv. 2, 3: " Every spirit-that confesseth thati
Jesus Christ is come in the flesh is of God: and every spirit that!
confesseth not that Jesus Christ is come in the flesh is not of God."'
And it is manifest, that all divine truths have such a concatenation
among themselves, and do all of them  so centre in the person\ of
Christ-as vested with his offices towards the church-that they kae
all virtually comprised in this confession, and they will be so a}counted by all who destroy theim not by contrary errors and imaginat.
tions inconsistent with them, though it be the duty of all men tok
obtain the express knowledge of them in particular, according until
the means thereof which they do enjoy. The danger of men's souls
lieth not in a disability to attain a comprehension of longer or
more subtile confessions of faith, but in embracing things contrarj
unto, or inconsistent with, this foundation thereof. Whatever`t
be whereby men cease to hold the Head, how small soever it seem:l
that alone is pernicious: Col. ii. 18, 19.
This confession, therefore,-as containing the sum and substancei
of that faith which they were called to give testimony unto, and concerning which their trial was approaching-is approved by our Saviour. And not only so, but eminent privileges are granted unto him
that made it, and in him unto the whole church, that should live in
the same faith and confession: (verses 1 7, 18:) " And Jesus answered
and said unto him, Blessed art thou, Simon Bar-jona: for flesh. and
blood hath not revealed it unto thee, but my Father which is in
heaven. And I say also unto thee, That thou art Peter, and upon
this rock I will build my church; and the gates of hell shall n;It
prevail against it."'
Two things doth our Saviour consider in the answer returned untci!
his inquiry.  1. The faith of Peter in this confession-the faith of
him that made it; 2. The nature and truth of the confession: both




PETER'S FAITH AND CONFESSION.                31
which are required in all the disciples of Christ-" For with the
heart man believeth unto righteousness; and with the mouth confession is made unto salvation:" Rom. x. 10.
1. The first thing which he speaks unto is the faith of Peter, who
made this confession.  Without this no outward confession is of any
use or advantage. For even the devils knew him to be the Holy
One of God; (Luke iv. 34;) yet would he not permit them to speak
it: Mark i. 34.  That which gives glory unto God in any confession,
anad which gives us an interest in the truth confessed, is the believing
elf the heart, which is unto righteousness.  With respect hereunto
-the Lord Christ speaks: (verse 17:) " And Jesus answered and said
unto him, Blessed art thou, Simon Bar-jona: for flesh and blood,hath not revealed it unto thee, but my Father which is in heaven."! He commends and sets forth the faith of Peter-(1.) From  its
effect; (2.) From its cause.  Its effect was, that it made him blessed'in whom it was. For it is not only a blessed thing to believe and
know Jesus Christ, as it is called life eternal; (John xvii. 3;) but it
is Phat which gives an immediate interest in the blessed state of
adpption, justification, and acceptance with God: John i. 12.  (2.)
Tkve immediate cause of this faith is divine revelation.  It is not the
e~fect or product of our own abilities, the best of which are but flesh
(and blood.  That faith which renders them blessed in whom it is, is
Wvrought in them  by the power of God revealing Christ unto their
ksouls. Those who have more abilities of their own unto this end
Pthan Peter had, we are not concerned in.
i 2. He speaks unto the confession itself, acquainting his disciples
wivath the nature and use of it, which, from the beginning, he princiIdally designed: (verse 18:) "And I say also unto thee, That thou art
FPeter, and upon this rock I will build my church; and the gates of
)hell shall not prevail against it."
From the speaking of these words unto Peter, there is a controversy raised in the world, whether the Lord Christ himself, or the
pope of Rome, be the rock whereon the church is built.  And unto
that state are things come in religion, among them  that are called
Christians, that the greatest number are for the pope and against
Christ in this matter. And they have good reason for their choice.
For if Christ be the rock whereon the church is built, whereas he is
a lihing stone, those that are laid and built on him must be lively
stoiAes also, as this apostle assures us, 1 Epist. ii. 4, 5; they must
be. like unto Christ himself, partaking of his nature, quickened by
hiis Spirit, so, as it were, to be bone of his bones, and flesh of his
Miesh: Eph. v. 30. Nor can any be built on him but by a living;faith, effectual in universal obedience. These things the generality
t of men like not at all; and, therefore, the faibric of the living temple




32                  THE PERSON OF CHRIST.
on this foundation is usually but small, seldom conspicuous or outwardly glorious. But if the pope be this rock, all the Papists in the
world, or all that have a mind so to be-be they ever so wicked.
and ungodly-may be built upon him, and be made partakers of all
that deliverance friom the powers of hell which that rock can afford
them. And all this may be obtained at a very easy rate; for the
acknowledgment of the pope's sovereign authority in the church is
all that is required thereunto. How they bring in the claim of their.
pope by Peter, his being at Rome, being bishop of Rome, dying'at
Rome, fixing his chair at Rome, devoting and transmitting all his
right, title, power, and authority, every thing but his faith, holiness,'
and labour in the ministry, unto the pope, I shall not here inquire;
I have done it elsewhere.  Here is fixed the root of the tree, whiclh
is grown great, like that in Nebuchadnezzar's dream, until it it
become a receptacle for the beasts of the field and fowls of the air —
sensual men and unclean spirits. I shall, therefore, briefly lay an
axe unto the root of it, by evidencing that it is not the person of
Peter who confessed Christ, but the person of Christ whom Peter
confessed, that is the rock on which the church is built.
1. The variation of the expressions proves undeniably that dtnr
Saviour intended we should not understand the person of Peter
be the rock. He takes occasion from his name to declare what hqC
designed, but no more: " And I say also unto thee, Thou art Peter.'`'
He had given him this name before, at his first calling; (John i. 42;)j
now he gives the reason of his so doing; viz., because of the illustrious
confession that he should make of the rock of the church; as the
name of God under the Old Testament was called on persons, and
things, and places, because of some especial relation unto hiilk.
Wherefore, the expression is varied on purpose to declare, that whatt
ever be the signification of the name Peter, yet the person so called'
was not the rock intended. The words are,:U Al nIIepog,   cI EbTr cV~ivr
r,  xsrp?.  Had he intended the person of Peter, he would have
expressed it plainly, e: S-oT,  xca lr- aO2, X.r.x.-" Thou art a rock,
and on thee will I build." At least the gender had not been altered,
but he would have said,'Er' n0I' ) w /;rP, which would have given
some colour to this imagination.  The exception which they lay
hereunto, from the use of Cephas in the Syraiac, which was the name
of Peter, and signifies a rock or a stone, lies not only against'the
authentic authority of the Greek original, but of their own trartslation of it, which reads the words, "Tu es Petrus, et super hoamc
petram."
2. If the church was built on the person of Peter, then when h1Q
died the church must utterly fail.  For no building can possibly
abide when its foundation is removed and taken away. Wherefore




CHRIST THE ROCK ON WHICH THE CHURCH IS BUILT.    33
they tell us they do not intend by the person of Peter, that singular
and individual person alone to be this rock; but that he and his
successors the bishops of Rome are so. But this story of his successors at Rome is a shameful fable. If the pope of Rome be a
true believer, he succeeds, in common with all other believers, unto
the privileges which belong unto this confession; if he be not, he
hath neither lot nor portion in this matter.  But the pretence is
utterly vain on another account also. The apostle, showing the insufficiency of the.Aaronical priesthood-wherein there was a suc-'cession of God's own appointment-affirms, that it could not bring
the church unto a perfect state, because the high priests died one
after another, and so were many: Heb. vii. 8, 23, 24. And thereon
he shows that the church cannot be  consummated or perfected, unless it rest wholly in and on him who lives for ever, and was made a
priest " after the power of an endless life."  And if the Holy Ghost
judged the state of the Jewish Church to be weak and imperfect
-because it rested on high priests that died one after another,
although their succession was expressly ordained of God himselfslAlall we suppose that the Lord Christ, who came to consummate the
cAurch, and to bring it unto the most perfect estate whereof in this
wvorld it is capable, should build it on a succession of dying men,
concerning which succession there is not the least intimation that it
is appointed of God? And as unto the matter of fact, we know both
what interruptions it hath received, and what monsters it hath produced-both sufficiently manifesting that it is not of God.
3. There is but one rock, but one foundation.  There is no mention in the Scripture of two rocks of the church.  In what others
invent to this purpose we are not concerned. And the rock and the
foundation are the sanme; for the rock is that whereon the church is
built, that is the foundation.  But that the Lord Christ is this single
rock and foundation of the church, we shall prove immediately.
Wherefore, neither Peter himself, nor his pretended successors, can
be this rock. As for any other rock, it belongs not unto our religion;
they that have framed it may use it as they please. For they that
make such things are like unto the things they make; so is every
one that trusteth in them: Ps. cxv. 8.- " But their rock is not as
our rock, themselves being judges;" unless they will absolutely equal
the pope unto Jesus Christ.
4. Immediately after this declaration of our Saviour's purpose to
Puild his church on the rock, he reveals unto his disciples the way
and manner how he would lay its foundation, viz., in his death and
sufferings: verse 21. And thereon this supposed rock, being a little
left unto his own stability, showed himself to be but a " reed shaken
with the wind." For he is so far from putting himself under the
VOL. I.                                             3




34                 THE PERSON OF CHRIST.
weight of the building, that he attempts an obstruction of its foundation. He began to rebuke Christ himself for mentioning his sufferings, wherein alone the foundation of the Gospel Church was to be
laid; (verse 22;) and hereon he received the severest rebuke that ever
the Lord Jesus gave unto any of his disciples: verse 23. And'so it
is knovwn that afterward-through surprisal and temptation-he did
what lay in him to recall that confession which here he made, and
whereon the church was to be built. For, that no flesh might glory
in itself, he that was singular in this confession of Christ, was so alsq
in the denial of him. And if he in his own person manifested host:
unmeet he was to be the foundation of the church, they must best
strangely infatuated who can suppose his pretended successors so to
be. But some men will rather have the church to be utterly without any foundation, than that it should not be the pope.
The vanity of this pretence being removed, the substance of the
great mystery contained in the attestation given by our Saviour unto
the confession of Peter, and the promise thereunto annexed, may be
comprised in the ensuing assertions:1. The person of Christ, the Son of the living God, as vested wit;h
his offices, whereunto he was called and anointed, is the foundatioin
of the church, the rock whereon it is built.
2. The power and policy of hell will be always engaged in opposition unto the relation of the church unto this foundation, or the
building of it on this rock.
3. The church that is built on this rock shall never be disjoined
from it, or prevailed against by the opposition of the gates of hell.
The two former of these I shall speak briefly unto, my principal
design being the demonstration of a truth that ariseth from the consideration of them all.
The foundation of the church is twofold: (1.) Real; (2.) Doctrinal.
And in both ways, Christ alone is the foundation. The real foundation of the church he is, by virtue of the mystical union of it unto him,
with all the benefits whereof, from thence and thereby, it is made partaker. For thence alone hath it spiritual life, grace, mercy, perfection, and glory: Eph. iv. 15, 16; Col. ii. 19. And he is the doctrinal
foundation of it, in that the faith or doctrine concerning him and his
offices is that divine truth which in a peculiar manner animates and
constitutes the Church of the New Testament: Eph. ii. 19-22. Without the faith and confession hereof, no one person belongs unto thsat
church. I know not what is now believed, but I judge it will nod1
yet be denied, that the external formal cause of the Church of the
New Testament, is the confession of the faith concerning the person,
offices, and grace of Christ, with what is of us required thereon. In
what sense we assert these things will be afterwards fully cleared.




OPPOSITION TO THE CIIURCH AS BUILT ON CHRIST.      35
That the Lord Christ is thus the foundation of the church, is testified unto, Isa. xxviii. 16: "Thus saith the Lord God, Behold, I
lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste."
It is among the bold inroads that in this late age have been made
on the vitals of religion, that some, in compliance with the Jews,
have attempted the application of this promise unto Hezekiah. The
violence they have offered herein to the mind of the Holy Ghost,
might be evidenced from every word of the context. But the interpretation and application of the last words of this promise by the
apostles, leaves no pretence unto this insinuation.  " HIe that believes
on him shall not be ashamed " or " confounded," Rom. ix. 33, x. 11;
l Pet. ii. 6; that is, he shall be eternally saved-which it is the
highest blasphemy to apply unto any other but Jesus Christ alone.
He, therefore, is alone that foundation which God hath laid in and of
the church.  See Ps. cxviii. 22; Matt. xxi. 42; Mark xii. 10; Luke
xx. 17; Acts iv. 11; 1 Pet. ii. 4; Eph. ii. 20-22; Zech. iii. 9. But
this fundamental truth-of Christ being the only foundation of the
dhurch-is so expressly determined by the apostle Paul, as not to;heed any farther confirmation, 1 Cor. iii. 11: " For other foundation can no man lay than that is laid, which is Jesus Christ."
CHAPTER II.
Opposition made unto the Church as Built upon the Person of Christ.
There are in the words of our Saviour unto Peter concerning the
foundation of the church, a promise of its preservation, and a prediction of the opposition that should be made thereunto. And, accordingly, all things are come to pass, and carrying on towards a complete
accomplishment. For (that we may begin with the opposition foretold) the power and policy of hell ever were, and ever will be,
engaged in opposition unto the church built on this foundationthat is, the faith of it concerning his person, office, and grace,
whereby it is built on him. This, as unto what is past, concerneth
~matter of fact, whereof, therefore, I must give a brief account; and
"then we shall examine what evidences we have of the same endeavour at present.
The gates of hell, as all agree, are the power and policy of it, or
the actings of Satan, both as a lion and as a serpent, by rage and by
subtlety. But whereas in these things he acts not visibly in his own




36                  THE PERSON OF CHRIST.
person, but by his agents, he hath always had two sorts of them
employed in his service. By the one he executes his rage, and by
the other his craft; he animates the one as a lion, the other as a
serpent. In the one he acts as the dragon, in the other as the beast
that had two horns like the lamb, but spake like the dragon. The
first is the unbelieving world; the other, apostates and seducers of
all sorts. Wherefore, this work in this kind is of a double nature;the one, an effect of his power and rage, acted by the world in persecution-the other, of his policy and craft, acted by heretics in seduction. In both he designs to separate the church from its foundation.
The opposition of the first sort he began against the person of
Christ immediately in his human nature.  Fraud first he once
attempted in his temptation, (Matt. iv.,) but quickly found that that
way he could make no approach unto him.  The prince of this
world came, but had nothing in him. Wherefore he betook himself unto open force, and, by all means possible, sought his destruction. So also the more at any time the church is by faith and
watclhflulness secured against seduction, the more doth he rage
against it in open persecution. And (for the example and comfort
of the church in its conformity unto Christ) no means were left~
unattempted that might instigate and prepare the world for his ruin.
Reproaches, contempt, scorn, false and lying accusations-by his
suggestions-were heaped on him on every hand.  Hereby, ini the
whole course of his ministry, he " endured the contradiction of
sinners against himself:" Heb. xii. 3. And there is herein blessed
provision made of inestimable consolation, for all those who are
"predestinated to be conformed unto his image," when God shall
help them by faith to make use of his example. He calls them to
take up his cross and follow him; and he hath showed them what is
in it, by his own bearing of it. Contempt, reproach, despiteful
usage, calumnies, false accusations, wrestings of his words, blaspheming of his doctrine, reviling of his person, all that he said and did as
to his principles about human government and moral conversation,
encompassed him all his days. And he hath assured his followers,
that such, and no other, (at least for the most part,) shall be their
lot in this world. And some in all ages have an experience of it in
an eminent manner. But have they any reason to complain? Why
should the servant look for better measure than the Master met
withal?  To be made like unto him in the worst of evils, for hisi
sake, is the best and most honourable condition in this world. God
help some to believe it! Hereby was way made for his death.  But,
in the whole, it was manifested how infinitely, in all his subtlety and
malice, Satan falls short of the contrivances of divine wisdom and
power. For all that he attained by effecting his death, in the hour




THE CHURCH OPPOSED BY PERSECUTION.             37
of darkness, was but the breaking of his own head, the destruction
of his works, with the ruin of his kingdom; and what yet remains to
consummate his eternal misery, he shall himself work out in his
opposition unto the church. His restless malice and darkness will
not suffer him to give over the pursuit of his rage, until nothing
remains to give him a full entrance into endless torments-which
he hasteneth every day. For when he shall have filled up the
measure of his sins, and of the sins of the world in being instru-,mental unto his rage, eternal judgment shall put all things unto'their issue. Through that shall he, with the world, enter into everlasting flames-and the whole church, built on the rock, into rest
and glory.
No sooner did the Church of the New Testament begin to arise on
this foundation, but the whole world of Jews and Gentiles set themselves with open force to destroy it. And all that they contended with
the church about, was their faith and confession of it, that " Jesus
was the Christ, the Son of the living God." This foundation they
vwould cast it from, or exterminate it out of the earth.  What were
ie endeavours of the gates of hell in this kind-with what height of
Page, with what bloody and inhuman cruelties they were exercised
and executed-we have some obscure remembrance, in the stories
that remain from the martyrdom of Stephen unto the days of Constantine.  But although there be enough remaining on record, to
give us a view of the insatiable malice of the old murderer, and an
astonishing representation of human nature degenerating into his
image in the perpetration of all horrid, inhuman cruelties-yet is it
all as nothing in comparison of that prospect which the last day will
give of them, when the earth shall disclose all the blood that it hath
received, and the righteous Judge shall lay open all the contrivances
for its effusion, with the rage and malice wherewith they were
attended. The same rage continueth yet unallayed in its principles.
And although God in many places restrain and shut it up in his
providence, by the circumstances of human affairs, yet-as it hath the
least advantage, as it finds any door open unto it-it endeavours to
act itself in lesser or higher degrees. But whatever dismal appearance of things there may be in the world, we need not fear the ruin
of the church by the most bloody oppositions. Former experiences
will give security_ against future events.  It is built on the rock, and
t1hose gates of hell shall not prevail against it.
The second way whereby Satan attempted the same end, and yet
continueth so to do, was by pernicious errors and heresies.  For all
the heresies wherewith the church was assaulted and pestered for
some centuries of years, were oppositions unto their faith in the person of Christ. I shall briefly reflect on the heads of this opposition,




38                 THE PERSON OF CIIRlIST.
because they are now, after a revolution of so many ages, lifting up
themselves again, though under new vizards and pretences. And
they were of three sorts:1. That which introduced other doctrines and notions of divine
things, absolutely exclusive of the person and mediation of Christ.
Such was that of the Gnostics, begun as it is supposed by Sinion the
magician. A sort of people they were, with whom the first churches,
after the decease of the apostles, were exceedingly pestered, and the
faith of many was overthrown.  For instead of Christ, and God in
him reconciling the world unto himself, and the obedience of faith
thereon according unto the Gospel, they introduced endless fables,
genealogies, and conjugations of deities, or divine powers; which
practically issued in this, that Christ was such an emanation of light
and knowledge in them as made them perfect-that is, it took away
all differences of good and evil, and gave them liberty to do what
they pleased, without sense of sin, or danger of punishment. This
was the first way that Satan attempted the faith of the church, viz.,
by substituting a perfecting light and knowledge in the room of th.e
person of Christ. And, for aught I know, it may be one of the laset
ways whereby he will endeavour the accomplishment of the same!
design. Nor had I made mention of these pernicious imaginations,
which have lain rotting in oblivion for so many generations, but that
some again endeavour to revive them, at least so far as they were
advanced and directed against the faith and knowledge of the person
of Christ.
2. Satan attempted the same work by them who denied his divine
nature —that is, in effect, denied him to be the Son of the living God,
on the faith whereof the church is built. And these were of two
sorts:
(1.) Such as plainly and openly denied him to have any preexistence unto his conception and birth of the holy Virgin. Such
were the Ebionites, Samosatanians, and Plhtinians. For they all
affirmed him to be a mere man, and no more, though miraculously
conceived and born of the Virgin, as some of them granted; (though
denied, as it is said, by the Ebionites;) on which account he was
called the Son of God.- This attempt lay directly against the everlasting rock, and would have substituted sand in the room of it.
For no better is the best of human nature to make a foundation fbir
the church, if not united unto the divine. Many in those days fodlowed those pernicious ways; yet the foundation of God stood sure,
nor was the church moved from it. But yet, after a revolution of so
many ages, is the same endeavour again engaged in. The old enemy,
taking advantage of the prevalency of Atheism and profaneness
among those that are called Christians, doth again employ the sanlme




THE CHURCH ASSAILED WITH HERESIES.           39
engine to overthrow the faith of the church —and that with more
subtlety than formerly-in the Socinians. For their faith, or rather
unbelief, concerning the person of Christ, is the same with those
before mentioned. And what a vain, wanton generation admire and
applaud in their sophistical reasonings, is no more but what the
primitive church triumphed over through faith, in the most subtle
management of the Samosatanians, Photinians, and others.  An
evidence it is that Satan is not unknowing unto the workings of
that vanity and darkness, of those corrupt affections in the minds of
men, whereby they are disposed unto a contempt of the mystery of the,Gospel. Who would have thought that the old exploded pernicious
errors of the Samosatanians, Photinians, and Pelagians, against the
power and grace of Christ, should enter on the world again with so
much ostentation and triumph as they do at this day? But many
men, so far as I can observe, are fallen into such a dislike of the Christ
of God, that every thing concerning his person, Spirit, and grace, is
an abomination unto them. It is not want of understanding to'Comprehend doctrines, but hatred unto the things themselves, wherey such persons are seduced. And there is nothing of this nature
jwhereunto nature, as corrupted, doth not contribute its utmost
assistance.
(2.) There were such as opposed his divine nature, under pretence
of declaring it another way than the faith of the church did rest in.
So was it with the Arians, in whom the gates of hell seemed once to
be near a prevalency. For the whole professing world almost was
once surprised into that heresy. In words they acknowledged his
divine person; but added,'as a limitation of that acknowledgment,
that the divine nature which he had was originally created of God,
and produced out of nothing; with a double blasphemy, denying
him to be the true God, and making a god of a mere creature.
But in all these attempts, the opposition of the gates of hell unto
the church respected faith in the person of Christ as the Son of the
living God.
(3.) By some his human nature was opposed-for no stone did
Satan leave unturned in the pursuit of his great design. And that
which in all these things he aimed at, was the substitution of a false
Christ in the room of Him who, in one person, was both the Son of
nman and the Son of the living God. And herein he infected the
aninds of men with endless imaginations. Some denied him to have
)any real human nature, but [alleged him] to have been a phantasm,
an appearance, a dispensation, a mere cloud acted by divine power;
some, that he was made of heavenly flesh, brought from above, and
which (as some also affirmed) was a parcel of the divine nature.
Some affirmed that his body was not animated, as ours are, by a




40                 TIHE PERSON OF CHRIST.
rational soul, but was immediately acted by the power of the Divine
Being, whichl was unto it in the room of a living soul; some, that his
body was of an ethereal nature, and was at length turned into the
sun; with many such diabolical delusions. And there yet want not
attempts, in these days, of various sorts, to destroy the verity of his
human nature; and I know not what some late fantastical opinions
about the nature of glorified bodies may tend unto. The design of
Satan, in all these pernicious imaginations, is to break the cognation
and alliance between Christ in his human nature and the church,'>
whereon the salvation of it doth absolutely depend.,
3. He raised a vehement opposition against the hypostatical union,,.
or the union of these two natures in one person. This he did in the
Nestorian heresy, which greatly, and for a long time, pestered the
church. The authors and promoters of this opinion granted the
Lord Christ to have a divine nature, to be the Son of the living God.
They also acknowledged the truth of his human nature, that he was
truly a man, even as we are. But the personal union between these
two natures they denied. A union, they said, there was between
them, but such as consisted only in love, power, and care. God di,
as they imagined, eminently and powerfully manifest himself in the
man Christ Jesus-had him in an especial regard and love, and did"
act in him more than in any other. But that the Son of God
assumed our nature into personal subsistence with himself-whereby
whole Christ was one person, and all his mediatory acts were the
acts of that one person, of him who was both God and man-this
they would not acknowledge. And this pernicious imagination,
though it seem to make great concessions of truth, doth no less
effectually evert the foundation of the church than the former. For,
if the divine and human nature of Christ do not constitute one individual person, all that he did for us was only as a man-which would
have been altogether insufficient for the salvation of the church, nor
had God redeemed it with his own blood. This seems to be the
opinion of some amongst us, at this day, about the person of Christ.
They acknowledge the being of the eternal Word, the Son of God;
and they allow in the like manner the verity of his human nature,
or own that man Christ Jesus. Only they say, that the eternal
Word was in him and with him, in the same kind as it is with other
believers, but in a supreme degree of manifestation and power. But,
though in these things there is a great endeavour to put a new coloOrr
and appearance on old imaginations, the design of Satan is one andti
the same in them all, viz., to oppose the building of the church upon
its proper, sole foundation. And these things shlall be afterward
expressly spoken unto.
I intend no more in these instances but briefly to demonstrate,




VARIOUS FORMS OF OPPOSITION.              41
that the principal opposition of the gates of hell unto the church lay
always unto the building of it, by faith, on the person of Christ.
It were easy also to demonstrate that Mohammedanism, which
hath been so sore a stroke unto the Christian profession, is nothing
but a concurrence and combination of these two ways, of force and
fraud, in opposition unto the person of Christ.
It is true that Satan, after all this, by another way, attempted the
doctrine of the offices and grace of Christ, with the worship of God
-in him. And this he hath carried so far, as that it issued in a fatal
antichristian apostasy; which is not of my present consideration.
But we may proceed to what is of our own immediate concernment. And the same work with that before described is still carried
on. The person of Christ, the faith of the church concerning it, the
relation of the church unto it, the building of the church on it, the
life and preservation of the church thereby, are the things that the
gates of hell are engaged in opposition unto. For,
I. It is known with what subtlety and urgency his divine nature
and person are opposed by the Socinians. What an accession is
niade daily unto their incredulity, what inclination of mind multityXdes do manifest towards their pernicious ways, are also evident
unto all who have any concernment in or for religion. But this
argument I have laboured in on other occasions.
2. Many, who expressly deny not his divine person, yet seem to
grow weary of any concernment therein. A natural religion,. or
none at all, pleaseth them better than faith in God by Jesus Christ.'hat any thing more is necessary in religion, but what natural light'will discover and conduct us in, with the moral duties of righteousiness and honesty which it directs unto, there are too many that will
not acknowledge. What is beyond the line of nature and reason is
rejected as unintelligible mysteries or follies. The person and grace
of Christ are supposed to breed all the disturbance in religion.
Without them, the common notions of the Divine Being and goodness will guide men sufficiently unto eternal blessedness. They did
so before the coming of Christ in the flesh, and may do so now he is
gone to heaven.
3. There are some who have so ordered the frame of objective
religion, as that it is very uncertain whether they leave any place for
the person of Christ in it or no. For, besides their denial of the
ialpostatical union of his natures, they ascribe all that unto a light
)vithin them which God will effect only by Christ as a mediator.
-What are the internal actings of their minds, as unto faith and trust
towards him, I know not; but, from their outward profession, he
seems to be almost excluded.
4. There are not a few who pretend high unto religion and devo



42                 THE, PERSON OF CHRIST.
tion, who declare no erroneous conceptions about the doctrine of the
person of Christ, who yet manifest themselves not to have that
regard unto him which the Gospel prescribes and requires. Hence
have we so many discourses published about religion, the practical
holiness and duties of obedience, written with great elegancy of style,
and seriousness in argument, wherein we can meet with little or
nothing wherein Jesus Christ, his office, or his grace, are concerned.
Yea, it is odds but in them all we shall meet with some reflections
on those who judge them to be the life and centre of our religion~
The things of Christ, beyond the example of his conversation on th~
earth, are of no use with such persons, unto the promotion of pietM
and Gospel obedience. Concerning many books of this nature, we
may say what a learned person did of one of old: " There were in
it many things laudable and delectable, sed nomen Jesu non erat ibii.'"
5. Suited unto these manifest inclinations of the minds of mern
unto a neglect of Christ, in the religion they frame unto themselves
-dangerous and noxious insinuations concerning what our thoughts
ought to be of him, are made and tendered. As, (1.) It is sc~andalously proposed and answered, "Of what use is the consideration
of the person of Christ in our religion?"  Such are the novzel
inquiries of men who suppose there is any thing in Christian re-}
ligion wherein the person of Christ is of no consideration —aP
though it were not the life and soul that animates the whole of/7
it, that which gives it its especial form as Christian-as though by!
virtue of our religion we received any thing from God, any benefitl~
in mercy, grace, privilege, or glory, and not through the person Co2f
Christ-as though any one duty or act of religion towards Godcould be acceptably performed by us, without a respect unto, or at
consideration of, the person of Christ-or that there were any lines
of truth in religion as it is Christian, that did not relate thereunto.
Such bold inquiries, with futilous answers annexed unto them,
sufficiently manifest what acquaintance their authors have either
with Christ himself, which in others they despise, or with his
Gospel, which they pretend to embrace.  (2.) A mock scheme of
religion is framed, to represent the folly of them who design to
learn the mind and will of God in and by him. (3.) Reproachful
reflections are made on such as plead the necessity of acquaintance
with him, or the knowledge of him, as though thereby they rejected
the use of the Gospel.  (4.) Professed love unto the person of ChriSt
is traduced, as a mere fancy and vapour of distempered minds oar
weak imaginations.  (5.) The union of the Lord Christ and his
church. is asserted to be political only, with respect unto laws and
rules of government. And many other things of an alike nature are
asserted, derogatory unto his glory, and repugnant unto the faith




CONSEQUENCES OF NEGLECTING TO PREACH CHRIST.    43
of the church; such as, from the foundation of Christian religion,
were never vented by any persons before, who did not openly avow
some impious heresy concerning his person. And I no way doubt
but that men may, with less guilt and scandal, fall under sundry
doctrinal misapprehensions concerning it-than, by crying hail
thereunto, to despoil it of all its glory, as unto our concernment
therein, in our practical obedience unto God. Such things have we
deserved to see and hear.
/ 6. The very name or expression of " preaching Christ" is become
la term of reproach and contempt; nor can some, as they say, understand what is meant thereby, unless it be an engine to drive all
rational preaching, and so all morality and honesty, out of the world.
7. That which all these things tend unto and centre in, is that
horrible profaneness of life-that neglect of all Gospel duties-that
(contempt of all spiritual graces and their effects, which the generality,of them that are called Christians, in many places, are given up unto.
I kmiow not whether it were not more for the honour of Christ, that
sucln persons would publicly renounce the profession of his name,
ra her than practically manifest their inward disregard unto him.
/That by these and the like means Satan doth yet attempt the ruin
of the church, as unto its building on the everlasting rock, falls under
*the observation of all who are concerned in its welfare. And (whatyever others may apprehend concerning this state of things in the
world) how any that love the Lord Jesus in sincerity-especially
4uch as are called to declare and represent him unto men in the office
Of the ministry-car acquit themselves to be faithful unto him, withut giving their testimony against, and endeavouring to stop what
lies in them, the progress of this prevailing declension from the only
foundation of the church, I know not; nor will it be easy for themselves to declare. And in that variety of conceptions which are about
him, and the opposition that is made unto him, there is nothing more
necessary than that we should renew and attest our confession of
him-as the Son of the living God-the only rock whereon the
church of them that shall be saved is founded and built.
"Pauca ideo de Christo," as Tertullian speaks; some few things
concerning the person of Christ, with respect unto the confession of
Peter, and the promise thereunto annexed-wherein he is declared
the sole foundation of the church-will be comprised in the ensuing
discourse. And He who hath ordained strength out of the mouths
pf babes and sucklings, as he hath given ability to express these poor,
mean contemplations of his glory, can raise by them a revenue of
honour unto himself in the hearts of them that do believe. And some
few things I must premise, in general, unto what I do design. As,
1. The instances which I shall give concerning the use and con



44                  THE PERSON OF CHRIST.
sideration of the person of Christ in Christian religion, or of him
as he is the foundation whereon the church is built, are but few
-and those perhaps not the most signal or eminent which the
greater spiritual wisdom and understanding of others might propose.
And, indeed, who shall undertake to declare what are the chief
instances of this incomprehensible effect of divine wisdom? " What
is his name, and what is his son's name, if thou canst tell?" Prov.
xxx. 4. See Isa. ix. 6. It is enough for us to stand in a holy
admiration, at the shore of this unsearchable ocean, and to gatheiy
up some parcels of that divine treasure wherewith the Scripture of;
truth is enriched. 
2. I make no pretence of searching into the bottom or depths ok
any part of this "great mystery of godliness, God manifest in thee
flesh." They are altogether unsearchable, unto the line of the most'
enlightened minds, in this life. What we shall farther comprehend
of them in the other world, God only knows. We cannot in these'
things, by our utmost diligent search, " find out the Almighty uinto
perfection." The prophets could not do so of old, nor can the angels
themselves at present, who " desire to look into these things:" 1 Pet.
i. 10-12. Only I shall endeavour to represent unto the faith \of
them that do believe, somewhat of what the Scripture doth plainlly
reveal-evidencing in what sense the person of Christ is the soleO
foundation of the church.
3. I shall not, herein, respect them  immediately by whom the
divine person of Christ is denied and opposed. I have formerle
treated thereof, beyond their contradiction in way of reply. But it
is their conviction which I shall respect herein, who, under an out{
ward confession of the truth, do-either notionally or practically,
either ignorantly or designedly, God knows, I know not-endeavourl
to weaken the faith of the church in its adherence unto this foundation. Howbeit, neither the one sort nor the other has any place
in my thoughts, in comparison of the instruction and edification of
others, who love the Lord Jesus Christ in sincerity.
CHAPTER 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.
The person of Christ is the most glorious and ineffable effect of
divine wisdom, grace, and power; and therefore is the next foundation of all acceptable religion and worship.  The Divine Being itself




THE CONSTITUTION OF CHRIST S PERSON.            45
is the first formal reason, foundation, and object of all religion. It
all depends on taking God to be our God; which is the first of his
commands. For religion, and the worship performed in it, is nothing
but the due respect of rational creatures unto the divine nature, and
its infinite excellencies. It is the glorifying of God as God; the way
{of expressing that respect being regulated by the revelation of his
iwill. Yet the divine essence is not, in itself, the next and immediiate cause of religious worship.  But it is the manifestation of this'Being and its excellencies, wherewith the mind of rational creatures
is/Rimmediately affected, and whereby it is obliged to give that religious honour and worship which is due unto that Being, and necessary from  our relation thereunto.  Upon this manifestation, all
c~eatures capable by an intelligent nature of a sense thereof, are
illdispensably obliged to give all divine honour and glory to God.! The way alone whereby this manifestation may be made, is by
outward acts and effects.  For, in itself, the divine nature is hid
from ball living, and dwelleth in that light whereunto no creature can
apprqach.  This, therefore, God first made, by the creation of all
thirgs out of nothing. The creation of man himself-with the principls of a rational, intelligent nature, a conscience attesting his subor ination unto God-and the creation of all other things, declaring
t#]e glory of his wisdom, goodness, and power, was the immediate
WTound of all natural religion, and yet continues so to be. And the
glory of it answers the means and ways of the manifestation of the
eivine Being, existence, excellencies, and properties.  And where
this manifestation is despised or neglected, there God himself is so;
as the apostle discourseth at large, Rom. i. 18-22.
But of all the effects of the divine excellencies, the constitution of
thee person of Christ as the foundation of the new creation, as " the
[ystery of Godliness," was the most ineffable and glorious.  I speak
r iot of his divine person absolutely; for his distinct personality and
s ubsistence was by an internal and eternal act of the Divine Being
in the person of the Father, or eternal generation-which is essential unto the divine essence-whereby nothing anew was outwardly
wrought or did exist. He was not, he is not, in that sense, the effect of
the divine wisdom and power of God, but the essential wisdom and
power of God himself.  But we speak of him  only as incarnate, as
he assumed our nature into personal subsistence with himself.  His
Donce~ption in the womb of the Virgin, as unto the integrity of human
nat-ire, was a miraculous operation of the divine power.  But the
prevention of that nature from any subsistence of its own-by its
assumption into personal union with the Son of God, in the first
inrstance of its conception-is that which is above all miracles, nor
crtn be designed by that name. A mystery it is, so far above the




46                 THE PERSON OF CHRIST.
order of all creating or providential operations, that it wholly transcends the sphere of them that are most miraculous. Herein did
God glorify all the properties of the divine nature, acting in a way of
infinite wisdom, grace, and condescension. The depths of the mystery hereof are open only unto him whose understanding is infinite,
which no created understanding can comprehend. All other thingsl
were produced and effected by an outward emanation of power fromi
God. He said, " Let there be light, and there was light."  But this
assumption of our nature into hypostatical union with the Son of,
God, this constitution of one and the same individual person in tydo
natures so infinitely distinct as those of God and man-whereby thqs
Eternal was made in time, the Infinite became finite, the Immortal
mortal, yet continuing eternal, infinite, immortal-is that singular
expression of divine wisdom, goodness, and power, wherein Gord
will be admired and glorified unto all eternity. Herein was that
change introduced into the whole first creation, whereby the blessed'
angels were exalted, Satan and his works ruined, mankind recovered
from a dismal apostasy, all things made new, all things in hhaven
and earth reconciled and gathered into one Head, and a revenu! of
eternal glory raised unto God, incomparably above what the )first
constitution of all things in the order of nature could yield unto Bfn.
In the expression of this mystery, the Scripture doth sometimes
draw the veil over it, as that which we cannot look into. So, in hill
conception of the Virgin, with respect unto this union which accoipanied it, it was told her, that " the power of the Highest sholuld
overshadow her:" Luke i. 35. A work it was of the power of tlhe
NMost High, but hid from the eyes of men in the nature of it; aqd,
therefore, that holy thing which had no subsistence of its own, whi +ih
should be born of her, should " be called the Son of God," becominlg
one person with him. Sometimes it expresseth the greatness of tllie
mystery, and leaves it as an object of our admiration, 1 Tirl..
iii. 16: "Without controversy, great is the mystery of godliness;:
God was manifest in the flesh."  A mystery it is, and that of those;
dimensions as no creature can comprehend. Sometimes it putteth
things together, as that the distance of the two natures shall illustrate
the glory of the one person, John i. 14: "The Word was made
flesh, and dwelt among us." But what Word was this? That
which was in the beginning, which was with God, which was God
by whom all things were made, and without whom was not any thing
made that was made; who was light and life. This Word, -was
made flesh, not by any change of his own nature or essence, not\by
a transubstantiation of the divine nature into the human, not by
ceasing to be what he was, but by becoming what he was not, in
taking our nature to his own, to be his own, whereby he dwdlt




CHRIST THE WONDERFUL.                  47
among us. This glorious Word, which is God, and described by his
eternity and omnipotency in works of creation and providence, "was
made flesh,"-which expresseth the lowest state and condition of
human nature. Without controversy, great is this mystery of godliness! And in that state wherein he visibly appeared as so made
flesh, those who had eyes given them from above, saw "his glory,
the glory as of the only-begotten of the Father." The eternal Word
being made flesh, and manifested therein, they saw his glory, the
<glory of the only-begotten of the Father. What heart can conceive,
What tongue can express, the least part of the glory of this divine
/visdom  and grace?  So also is it proposed unto us, Isa. ix. 6:
5'' Unto us a child is born, unto us a son is given: and the governnent shall be upon his shoulder: and his name shall be called Won-:Oerful, Counsellor, The mighty God, The everlasting Father, The
Pirince of Peace."  He is called, in the first place, Wonderful. And
that deservedly: Prov. xxx. 4. That the mighty God should be a
childl born, and the everlasting Father a son given unto us, may
well entitle him unto the name of Wonderful.
some amongst us say, that if there were no other way for the
red.emption and salvation of the church, but this only of the incarnati(bn and mediation of the Son of God, there was no wisdom in the
pontrivance of it. Vain man indeed would be wise, but is like the
wild ass's colt.  Was there no wisdom in the contrivance of that
XThich, when it is effected, leaves nothing but admiration unto the
Vntmost of all created wisdom? Who hath known the mind of the
]iord in this thing, or who hath been his counsellor in this work,
4wherein the mighty God became a child born to us, a son given
uhnto us? Let all vain imaginations cease: there is nothing left unto
tht sons of men, but either to reject the divine person of Christ-as
many do unto their own destruction-or humbly to adore the mystfery of infinite wisdom and grace therein. And it will require a
condescending charity, to judge that those do really believe the
incarnation of -the Son of God, who live not in the admiration of it,
as the most adorable effect of divine wisdom.
The glory of the same mystery is elsewhere testified unto, Heb.
i. 1-3: " God hath spoken unto us by his Son, by whom also he
made the worlds; who, being the brightness of his glory, and the
express image of his person, upholding all things by the word of his
powear, by himself purged our sins." That ihe purged our sins by his
deatlh, and the oblation of himself therein unto God, is acknowledged.
T.liat this should be done by him by whom the worlds were made,
vwho is the essential brightness of the divine glory, and the express
iimnage of the person of the Father therein, who upholds, rules, sustrains all things by the word of his power, whereby God purchased his




48                   THE PERSON OF CHRIST.
church with his own blood, (Acts xx. 28,) is that wherein he will be
admired unto eternity. See Phil. ii. 6-9.
In Isaiah (chap. vi.) there is a representation made of him as on a
throne, filling the temple with the train of his glory. The Son of
God it was who was so represented, and that as he was to fill the
temple of his human nature with divine glory, when the fulness of
the Godhead dwelt in him bodily. And herein the seraphim, which
administered, unto him, had six wings, with two whereof they covered
their faces, as not being able to behold or look into the glorious mnystery of his incarnation: verses 2, 3; John xii. 39-4], ii. 19; Col. ii..
But when the same ministering spirits, under the name of cherubim,
attended the throne of God, in the administration of his providence,
as unto the disposal and government of the world, they had foui
wings only, and covered not their faces, but steadily beheld the glori
of it: Ezek. i. 6, x. 2, 3.
This is the glory of the Christiall religion-the basis and foundation that bears the whole superstructure-the root whereon it grows.
This is its life and soul, that wherein it differs from, and inconceifakbly
excels, whatever was in true religion before, or whatever any fallse
religion pretended unto.  Religion, in its first constitution, in?the
state of pure, uncorrupted nature, was orderly, beautiful, and glorioriis.
Man being made in the image of God, was fit and able to glorify hinr,
as God. But whereas, whatever perfection God had communicated&
unto our nature, he had not united it unto himself in a persona
union, the fabric of it quickly fell unto the ground.  Want of th.Is
foundation made it obnoxious unto ruin.  God manifested hereib,
that no gracious relation between him and our nature could be stabe
and permanent, unless our nature was assumed into personal union
and subsistence with himself.  This is the only rock and assurged
foundation of the relation of the church unto God, which, now, cai~
never utterly fail. Our nature is eternally secured in that unioni\
and we ourselves (as we shall see) thereby.  " In him  all thing'
consist;" (Col. i. 1 7, 18;) wherefore, whatever beauty and glory there l
was in the relation that was between God and man, and the relation
of all things unto God by man-in the preservation whereof natural
religion did consist-it had no beauty nor glory in comparison of this
which doth excel, or the manifestation of God in the flesh-the
appearance and subsistence of the divine and human natures in the
same single individual person.  And whereas God in that state; had
given man dominion " over the fish of the sea, and over the fonwL of
the air, and over the cattle, and over all the earth," (Gen. i. 26,)i t
was all but an obscure representation of the exaltation of our nature
in Christ-as the apostle declares, Heb. ii. 6-9.
There was true religion in the world after the fall, both before




CHRIST S PERSON THE GLORY OF CHRISTIAN RELIGION.   49
and after the giving of the Law; a religion built upon and resolved
into divine revelation. And as for the outward glory of it-the
administration that it was brought into under the tabernacle and
temple it was beyond what is represented in the institutions of the
Gospel. Yet is Christian religion, our evangelical profession, and
the state of the church thereon, far more glorious, beautiful, and
perfect, than that state of religion was capable of, or could attain.
And as this is evident from  hence, because God in his wisdom,
grace, and love to the church, hath removed that state, and intro/duced this in the room thereof; so the apostle proves it —in all con/siderable instances-in his Epistle to the Hebrews, written unto that
purpose.  There were two things, before, in religion; —the promise,
which was the life of it; and the institutions of worship under
the Law, which were the outward glory and beauty of it. An-d'both these were nothing, or had nothing in them, but only what
they before proposed and represented of Christ, God manifested
in the flesh. The promise was concerning him n, and the institutions
of/ worship did only represent himv.  So the apostle declares it,
Coi. ii. 17.  Wherefore, as all the religion that was in the world
a fter the fall was built on the promise of this work of God, in due
Rime to be accomplished; so it is the actual performance of it which
is the foundation of the Christian religion, and which gives it the
pre-eminence above all that went before it. So the apostle expresseth
it: (Heb. i. 1-3:) " God, who at sundry times, and in divers maniers, spake in time past unto the fathers by the prophets, hath in
these last days spoken unto us by his Son, whom he hath appointed
heir of all things, by whom also he made the worlds; who, being the
brightness of his glory, and the express image of his person, and
gipholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the liMajesty on
high."
All false religion pretended always unto things that were mysterious. And the more men could invent, or the devil suggest, that
had an appearance of that nature, as sundry things were so introduced horrid and dreadful, the more reverence and esteem were
reconciled unto it. But the whole compass of the craft of Satan and
the imaginations of men could never extend itself unto the least
resemblance of this mystery.  And it is not amiss conjectured, that
tlbe apostle, in his description of it, 1 Tim. iii. 16, did reflect upon
axnd condemn the vanity of the Eleusinian mysteries, which were of
the greatest vogue and reputation among the Gentiles.
Take away the consideration hereof, and we despoil the Christian
religion of all its glory, debasing it unto what Mohammedanism pretends unto, and unto what in Judaism was really enjoyed.
VOL. 1.                                             4




50                  THE PERSON OF CHRIST.
The faith of this mystery ennobles the mind wherein it is-rendering it spiritual and heavenly, transforming it into the image of
God. Herein consists the excellency of faith above all other powers
and acts of the soul-that it receives, assents unto, and rests in,
things in their own nature absolutely incomprehensible. It is'XYXO0
our ~X O/ VW, (Heb. xi. 1,)-" The evidence of things not seen"
-that which makes evident, as by demonstration, those things which
are no way objected unto sense, and which reason cannot comprehend. The more sublime and glorious-the more inaccessible unto
sense and reason-the things are which we believe; the more are,
we changed into the image of God, in the exercise of faith upon
them. Hence we find this most glorious effect of faith, or the transformation of the mind into the likeness of God, no less real, evident,
and eminent in many, whose rationally comprehensive abilities are
weak and contemptible, in the eye of that wisdom which is of this
world, than in those of the highest natural sagacity, enjoying the
best improvements of reason. For " God hath chosen the poor; of
this world rich in faith, and heirs of the kingdom:" James ii.\ 5.
However they may be poor, and, as another apostle speaketh, " f6oilish, weak, base, and despised;" (1 Cor. i. 27, 28;) yet that faith
which enables them to assent unto and embrace divine mysteries,<
renders them rich in the sight of God, in that it makes them like
unto him.
Some would have all things that we are to believe to be levelled
absolutely unto our reason and comprehension- a principle which,
at this day, shakes the very foundations of the Christian religion.
It is not sufficient, they say, to determine that the faith or knowledge of any thing is necessary unto our obedience and salvation,
that it seems to be fully and perspicuously revealed in the Scripturd
-usnless the things so revealed be obvious and comprehensible unto
our reason; an apprehension which, as it ariseth from the pride
which naturally ensues on the ignorance of God and ourselves, so it
is not only an invention suited to debase religion, but an engine to
evert the faith of the church in all the principal mysteries of the
Gospel-especially of the Trinity and the incarnation of the Son of
God. But faith which is truly divine, is never more in its proper
exercise-doth never more elevate the soul into conformity unto
God-than when it acts in the contemplation and admiration of the
most incomprehensible mysteries which are proposed unto it l:?y
divine revelation.
Hence things philosophical, and of a deep rational indagation,
find great acceptance in the world-as, in their proper place, they
do deserve. M1en are furnished with proper measures of them, and
they find thetm proportionate unto the principles of their own under



DIVINE GLORY MANIFESTED IN THE PERSON OF CHRIST.   51
standings.  But as for spiritual and heavenly mysteries, the thoughts
of men for the most part recoil, upon their first proposal, nor will be
encouraged to engage in a diligent inquiry into them-yea, commonly reject them  as foolish, or at least that wherein they are not
concerned. The reason is that given in another case by the apostle:
"All men have not faith;" (2 Thess. iii. 2;) which makes them
absurd and unreasonable in the consideration of the proper objects
of it. But where this faith is, the greatness of the mysteries which
it embraceth heightens its efficacy, in all its blessed effects, upon the
soul. Such is this constitution of the person of Christ, wherein the
glory of all the holy properties and perfections of the divine nature
is manifested, and does shine forth.  So speaks the apostle, 2 Cor.
iii. 18: "Beholding as in a glass the glory of the Lord, we are
changed into the same image, from  glory to glory."  This glory
which we behold, is the glory of the face of God in Jesus Christ,
(c6hap. iv. 6,) or the glorious representation which is made of him in
this person of Christ, whereof we shall treat afterward. The glass
wherein this glory is represented unto us-proposed unto our view
find contemplation-is divine revelation in the Gospel.  Herein we
{behold it, by faith alone. And those whose view is steadfast, who
most abound in that contemplation by the exercise of faith, are
thereby " changed into the same image, from glory to glory"-or
are more and more renewed and transformed into the likeness of
God, so'represented unto them.
That which shall, at last, perfectly effect our utmost conformity to
God, and, therein, our eternal blessedness-is vision, or sight.  " We
shall be like him, for we shall see him as he is:" 1 John iii. 2.
Here faith begins what sight shall perfect hereafter.  But yet "we
)walk by faith, and not by sight:" 2 Cor. v. 7. And although the
life of faith and vision differ in degrees-or, as some think, in kind
-yet have they both the same object, and the same operations, and
there is a great cognation between them. The object of vision is the
whole mystery of the divine existence and will; and its operation is
a perfect conformity unto God-a likeness unto him-wherein our
blessedness shall consist. Faith hath the same object, and the same
operations in its degree and measure. The great and incomprehensible mysteries of the Divine Being-of the will and wisdom of God
— are its proper objects; and its operation, with respect unto us, is
clnformity and likeness unto him. And this it doth, in a peculiar
mnanner, in the contemplation of the glory of God in the face of Jesus
Christ; and herein we have our nearest approaches- unto the life of
vision, and the effects of it.' For therein, " beholding the glory of
God in the face of Jesus Christ, we are changed into the same image,
from glory to glory;" which, perfectly to consummate, is the effect




.52                THE PERSON OF CHRIST.
of sight in glory. The exercise of faith herein doth more raise and
perfect the mind-more dispose it unto holy, heavenly frames and
affections-than any other duty whatever.
To be nigh unto God, and to be like unto him, are the same. To
be always with him, and perfectly like him, according to the capacity
of our nature, is to be eternally blessed. To live by faith in the
contemplation of the glory of God in Christ, is that initiation into
both, whereof we are capable in this world. The endeavours of some
to contemplate and report the glory of God in nature-in the works
of creation and providence-in the things of the greater and the
lesser world-do deserve their just commendation; and it is that
which the Scripture in sundry places calls us unto. But for any
there to abide, there to bound their designs-when they have a
much more noble and glorious object for their meditations, viz., the
glory of God in Christ-is both to despise the wisdom of God in
that revelation of himself, and to come short of that transforming
efficacy of faith in the contemplation hereof, whereby we are made
like unto God. For hereunto alone doth it belong, and not unto anry
natural knowledge, nor to any knowledge of the most secret recessesg
of nature.
I shall only say, that those who are inconversant with these
objects of faith-whose minds are not delighted in the admiration
of, and acquiescency in, things incomprehensible, such as is this
constitution of the person of Christ-who would reduce all things
to the measure of their own understandings, or else wilfully live
in the neglect of what they cannot comprehend-do not much
prepare themselves for that vision of these things in glory, wherein
our blessedness doth consist.
[Moreover, this constitution of the person of Christ being the most,
admirable and ineffable effect of divine wisdom, grace, and power,
it is that alone which can bear the weight of the whole superstructure of the mystery of godliness-that whereinto the whole
sanctification and salvation of the church is resolved-wherein alone
faith can find rest and peace. "Other foundation can no man lay
than that is laid, which is Jesus Christ:" 1 Cor. iii. 11. Rest and
peace with God is that which we seek after. "What shall we do
to be saved?" In this inquiry, the acts of the mediatory office of
Christ are, in the Gospel, first presented unto us-especially his
oblation and intercession. Through them is he able to save unto
the uttermost those that come to God by him. But there were,
oblations for sin, and intercessions for sinners, under the Old
Testament; yet of them  all doth the apostle affirm, that they
could not make them perfect that came unto God by them, nor
talke away conscience condemning for sin: Heb. x. 1-4. Where



PRACTICAL EFFECT OF FAITH IN CHRIST'S PERSON.     53
fore, it is not these things in themselves that can give us rest and
peace, but their relation unto the person of Christ. The oblation
and intercession of any other would not have saved us. Hence, for
the security of our faith, we are minded that " God redeemed the
church with his own blood:" Acts xx. 28. tHe did so who was
God, as he was manifested in the flesh. His blood alone could purge
our consciences from dead works, who did offer himself unto God,
through the eternal Spirit: Heb. ix. 14. And when the apostle
for our relief against the guilt of sin-calleth us unto the consideration of intercession and propitiation, he rmindeth us peculiarly
of his person by whom they are performed, 1 John ii. 1, 2: "If
any man sin, we have an advocate with the Father, Jesus Christ
the righteous: and he is the propitiation for our sins."  And we
may briefly consider the order of these things.
1. We suppose, in this case, conscience to be awakened   unto a
sense of sin, and of apostasy from God thereby. These things are
nobw generally looked on as of no great concernment unto us —by
sime made a mock of-and, by the most, thought easy to be dealt
vithal-at time convenient. But when God fixeth an apprehension
/of his displeasure for them on the soul-if it be not before it be too
late-it will cause men to look out for relief.
2. This relief is proposed in the Gospel. And it is the death and
mediation of Christ alone.  By them  peace with God must be
obtained, or it will cease for ever. But,
3. When any person comes practically to know  how great a
thing it is for an apostate sinner to obtain the remission of sins,
and an inheritance among them that are sanctified, endless objec/tions through the power of unbelief will arise unto his disquietment.
Wherefore,
4. That which is principally suited to give him rest, peace, and
satisfaction-and without which nothing else can so do —is the due
consideration of, and the acting of faith upon, this infinite effect
of divine wisdom and goodness, in the constitution of the person
of Christ. This at first view will reduce the mind unto that conclusion, "If thou canst believe, all things are possible."  For what
end cannot be effected hereby? what end cannot be accomplished
that was designed in it?  Is any thing too hard for God?  Did
God ever do any thing like this, or make use of any such means
f6r any other end whatever?  Against this no objection can arise.
/On this consideration of him, faith apprehends Christ to be —as he
is indeed-the power of God, and the wisdom of God, unto the
salvation of them that do believe; and therein doth it find rest with
peace.




THE PERSON OF CHRIST.
CHAPTER IV
The Person of Christ the Foundation of all the Counsels of God.
Secondly, The person of Christ is the foundation of all the counsels
of God, as unto his own eternal glory in the vocation, sanctification,
and salvation of the church.  That which I intend is what the
apostle expresseth, Eph. i. 9, 10: " Having made known unto us
the,mystery of his will, according to his good pleasure, which he hath
purposed in himself: that in the dispensation of the fulness of times,
he might gather together in one all things in Christ, both which are
in heaven, and which are on earth; even in him." The "mysteries
of the will of God, according to his good pleasure which he purposed
in himself" —are his counsels concerning his own eternal glory, in
the sanctification and salvation of the church here below, to be united
unto that above.  The absolute original hereof was in his own goo;d
pleasure, or the sovereign acting of his wisdom and will. But it was
all to be effected in Ch/rist-which the apostle twice repeats: he wouldci
gather " all things into a head in Christ, even in him"-that is, in
him alone.
Thus it is said of him, with respect unto his future incarnation and
work of mediation, that the Lord possessed him in the beginning of
his way, before his -works of old; that he was set up from everlasting,
from the beginning, or ever the earth was: Prov. viii. 22, 23. The
eternal personal existence of the Son of God is supposed in these
expressions, as I have elsewhere proved. Without it, none of these,
things could be affirmed of him. But there is a regard in them,
both unto his future incarnation, and the accomplishment of the
counsels of God thereby. With respect thereunto, God "possessed
him in the beginning of his way, and set him up from everlasting."
God possessed him eternally as his essential wisdom-as he was
always, and is always, in the bosom of the Father, in the mutual
ineffable love of the Father and Son, in the eternal bond of the
Spirit. But he signally possessed him "in the beginning of his
way "-as his wisdom, acting in the production of all the ways and
works that are outwardly of him.  The " beginning of God's ways,'"
before his works, are his counsels concerning them-even as ourx
counsels are the beginning of our ways, with respect unto futur4
works. And he " set him up from everlasting," as the foundation
of all the counsels of his will, in and by whom they were to be
executed and accomplished.
So it is expressed: (verses 30, 31:) " I was by him, as one brought




THE PERSON OF THE SON FROM EVERLASTING.         55
up with him; and I was daily his delight, rejoicing always before
him; rejoicing in the habitable part of his earth; and my delights
were with the sons of men."  And it is added, that thus it was
before the foundation of the world was laid, or the chiefest part of
the dust of the earth was made-that is, [before] man was created.
Not only was the delight of the Father in him, but his delight was
in the habitable part of the earth, and among the sons of menbefore the creation of the world. Wherefore, the eternal prospect of
the work he had to do for the children of men is intended herein.
In and with him, God laid the foundation of all his counsels concerning his love towards the children of men. And two things may
be observed herein.
1. That the person of the Son " was set up," or exalted herein.
" I was set up," saith he, "from everlasting." This cannot be spoken
absolutely of the person of the Son himself-the divine nature being
not capable of being so set up.  But there was a peculiar glory and
h nour belonging unto the person of the Son, as designed by the
Jeather unto the execution of all the counsels of his will. Hence
~as that prayer of his upon the accomplishment of them: (John
vii. 5:) "And now, O Father, glorify me with thine own self,
with the glory which I had with thee before the world was."
To suppose that the Lord Christ prayeth, in these words, for
such a real communication of the properties of the divine nature
unto the human as should render it immense, omniscient, and
unconfined unto any space-is to think that he prayed for the
destruction, and not the exaltation of it. For, on that supposition,
it must necessarily lose all its own essential properties, and conse)quently its being. Nor doth he seem to pray only for the manifestation of his divine nature, which was eclipsed in his exinanition or
appearance in the form of a servant. There was no need to express
this by-the "glory which he had with the Father before the world
was." For he had it not, in any especial manner, before the world
was; but equally from eternity, and in every moment of time.
Wherefore, he had a peculiar glory of his own, with the Father,
before the world was. And this was no other but that especial
exaltation which he had when he was " set up from everlasting," as
the foundation of the counsels of God, for the salvation of the church.
Ina those eternal transactions that were between the Father and the
Ron, with respect unto his incarnation and mediation —or his under-.aking to execute and fulfil the eternal comnsels of the wisdom and
grace of the Father-there was an especial glory which the Son had
with him-the "glory which he had with the Father before the
world was."  For the manifestation hereof he now prays, and that
the glory of his goodness, grace, and love-in his peculiar undertak



56                  THE PERSON OF CHRIST.
ing of the execution of the counsels of God-might be made to
appear. And this is the principal design of the Gospel.  It is the
declaration, as of the grace of God the Father, so of the love, grace,
goodness, and compassion of the Son, in undertaking from everlasting
the accomplishment of God's counsels, in the salvation of the church.
And hereby doth he hold up the pillars of the earth, or support this
inferior creation, which otherwise, with the inhabitants of it, would
by sin have been dissolved. And those by whom the eternal, divine
pre-existence, in the form of God —antecedent unto his incarnation
-is denied, do what lies in them expressly to despoil him of all thati.,
glory which he had with the Father before the world was. So we
have herein the whole of our design.  " In the beginning of God's
ways, before his w*orks of old "-that is, in his eternal counsels with
respect unto the children of men, or the sanctification and salvation
of the church-the Lord possessed, enjoyed the Son, as his eternal
wisdom-in and with whom they were laid, in and by whom th'y
were to be accomplished, wherein his delights were with the sons iof
men.
2. That there was an ineffable delight between the Father and the
Son in this his setting up or exaltation.  "I was," saith he, "dail}S
his delight, rejoicing always before him." It is not absolutely the
mutual, eternal delight of the Father and the Son-arising from the
perfection of the same divine excellencies in each person-that is
intended.  But respect is plainly had unto the counsels of God
concerning the salvation of mankind by him who is his power and
wisdom unto that end. This counsel of peace was originally between,
Jehovah and the Branch, (Zech. vi. 13,) or the Father and the Son i
-as he was to be incarnate.  For therein was he "fore-ordained~
before the foundation of the world;" (I Pet. i. 20;) viz., to be a
Saviour and a deliverer, by whom all the counsels of God were to be
accomplisned; and this by his own will, and concurrence in counsel
with the Father. And such a foundation was laid of the salvation
of the church in these counsels of God-as transacted between the
Father and the Son-that it is said, that " eternal life was promised
before the world began:" Tit. i. 2. For, although the first formal
promise was given after the fall, yet was there such a preparation of
grace and eternal life in these counsels of God, with his unchangeable
purpose to communicate them unto us, that all the faithfulness of
God was engaged in them.  "God, that cannot lie, promised b6fore the world began."  There was eternal life with the Father-'".,
that is, in his counsel treasured up in Christ, and in him afterwards
manifested unto us: 1 John i. 2. And, to show the stability of this
purpose and counsel of God, with the infallible consequence of his
actual promise, and efficacious accomplishmlent thereof, "grace" is




CHRIST S PERSON THE BASIS OF THE DIVINE COUNSELS.   57
said to be "given us in Christ Jesus before the world began:"
2 Tim. i. 9.
In these counsels did God delight-or in the person of Christ, as
his eternal wisdom in their contrivance, and as the means of their
accomplishment in his future incarnation. Hence he so testifieth of
him: "Behold my servant, whom I uphold; mine elect, in whom
my soul delighteth;" (Isa. xlii. 1;) as he also proclaims the same
delight in him, from heaven, in the days of his flesh: M./att. iii. 17,
xvii. 5. He was the delight of God, as he in whom all his counsels
~or his own glory, in the redemption and salvation of the church, were'laid and founded: " My servant, in whom I will be glorified;" (Isa.;~lix. 3;) that is, "by raising the tribes of Jacob, restoring the prei served of Israel, in being a light unto the Gentiles, and the salvation.Of God unto the ends of the earth:" verse 6.;WTe conceive not aright of the counsels of God, when we think of
notihiing but the effect of them, and the glory that ariseth from their
accomplishment.  It is certainly true that they shall all issue in his
glqry, and the demonstration of it shall fill up eternity. The manife itative glory of God unto eternity, consists in the effects and
a complishment of his holy counsels. Heaven is the state of the
ictual accomplishment of all the counsels of God, in the sanctification
land salvation of the church.  But it is not with God as it is with?men.  Let men's counsels be ever so wise, it must needs abate of
ktheir satisfaction in them, because their conjectures (and more they
have not) of their effects and events are altogether uncertain.  But,tll the counsels of God having their entire accomplishment through
iRevolutions perplexing and surpassing all created understandings,
en.closed in them  infallibly and immutably, the great satisfaction,
{complacency, and delight of the Divine Being is in these counsels
themselves.
God doth delight in the actual accomplishment of his works.  He
made not this world, nor any thing in it, for its own sake.  Much
less did he make this earth to be a theatre for men to act their lusts
upon-the use which it is now put to, and groans under.  But he
made "'all things for himself," Prov. xvi. 4; he "made them  for
his pleasure," Rev. iv. 11; that is, not only by an act of sovereignty,
but to his own delight and satisfaction.  And a double testimony
did he give hereunto, with respect unto the works of creation.  (1.)
IA the approbation which he gave of the whole upon its survey: and
",God saw all that he had made, and, behold, it was very good:" Gen.
j. 31.  There was that impression of his divine wisdom, power, and
goodness upon the whole, as manifested his glory; wherein he was
well pleased.  For immediately thereon, all creatures capable of the
conception and apprehension of his glory, " sang forth his praise:'




58                  THE PERSON OF CHRIST.
Job xxxviii. 6, 7. (2.) In that he rested from  his works, or in
them, when they were finished: Gen. ii. 2. It was not a rest of
weariness from the labour of his work-but a rest of complacency
and delight in what he had wrought —that God entered into.
But the principal delight and complacency of God, is in his eternal
counsels. For all his delight in his works is but in the effects of
those divine properties whose primitive and principal exercise is in
the counsels themselves, from whence they proceed. Especially is
it so as unto these counsels of the Father and the Son, as to the
redemption and salvation of the church, wherein they delight, and
mutually rejoice in each other on their account. They are all,
eternal acts of God's infinite wisdom, goodness, and love —a delight{,
and complacency wherein is no small part of the divine blessedness.
These things are absolutely inconceivable unto us, and ineffable by'
us; we cannot find the Almighty out unto perfection.  However,
certain it is, from  the notions we have of the Divine Being a-nd
excellencies, and from the revelation he hath made of himself, that
there is an infinite delight in God —in the eternal actings of Ihis
wisdom, goodness, and love-wherein, according to our weak ahad
dark apprehensions of things, we may safely place no small portixn
of divine blessedness. Self-existence in its own immense being —t
thence self-sufficiency unto itself in all things-and thereon self-'
satisfaction-is the principal notion we have of divine blessedness.
1. God delighteth in these his eternal counsels in Christ, as theyi
are acts of infinite wisdom, as they are the highest instance whereinC
it will exert itself. Hence, in the accomplishment of them, Chris!t
is emphatically said to be the " Wisdom of God;" (1 Cor. i. 24;) hF3
in whom the counsels of his wisdom were to be fulfilled. And jiin
him is the manifold wisdom of God made known: Eph. iii. I(/i
Infinite wisdom being that property of the divine nature whereby
all the actings of it are disposed and regulated, suitably unto his own
glory, in all his divine excellencies-he cannot but delight in all the
acts of it. Even amongst men-whose wisdom compared with that
of God is folly itself-yet is there nothing wherein they have a real
rational complacency, suitable unto the principles of their nature,
but in such actings of that wisdom which they have (and such as it
is) towards the proper ends of their being and duty.  How much
more doth God delight himself in the infinite perfection of his own
wisdom, and its eternal acting for the representation of all the glorious excellencies of his nature! Such are his counsels concerning
the salvation of the church by Jesus Christ; and because they were
all laid in him and with him, therefore is he said to be his " delight
continually before the world was."  This is that which is proposed
as the object of our admiration, Rom. xi. 33-36.




INFINITE GOODNESS OF DIVINE COUNSELS.           59
2. They are acts of infinite goodness, whereon the divine nature
cannot but be infinitely delighted in them.  As wisdom  is the
"directive principle of all divine operations, so goodness is the,communicative principle that is effectual in them.  He is good,
and he doth good-yea, he doth good because he is good, and for
no other reason-not by the necessity of nature, but by the.ntervention of a free act of his will. His goodness is absolutely
infinite, essentially perfect in itself; which it could not be if it
belonged unto it, naturally and necessarily, to act and communicate
itbself unto any thing without God himself.  The divine nature is
eternally satisfied in and with its own goodness; but it is that
pfinciple which is the immediate fountain of all the communications
of good unto others, by a free act of the will of God. So when
2Moses desired to see his glory, he tells him that "he will cause all
his goodness to pass before him, and would be gracious unto whom
he would be gracious:" Exod. xxxiii. 19. All divine operations
-in the gracious communication of God himself- are from his
goodhness, by the intervention of a free act of his will. And the
gre&test exercise and emanation of divine goodness, was in these
holly counsels of God for the salvation of the church by Jesus
Cp:rist. For whereas in all other effects of his goodness he gives
of his own, herein he gave himself in taking our nature upon him.
JAnd thence, as he expresseth the design of man in his fall, as
ulpbraiding him with folly and ingratitude, "Behold, the man is
bocome as one of us," Gen. iii. 22, we may, with all humble
thlankfulness, express the means of our recovery, "Behold, God is
become like one of us," as the apostle declares it at large, Phil.
ii.(6-8.  It is the nature of sincere goodness-even in its lowest
dei4ree-above all other habits or principles of nature, to give a
delight and complacency unto the mind in the exercise of itself,
and communication of its effects. A good man doth both delight
ill doing good, and hath an abundant reward for the doing it, in
-the doing of it. And what shall we conceive concerning eternal,
absolute, infinite, perfect, immixed goodness, acting itself in the
highest instance (in an effect cognate and like unto it) that it can
extend unto! So was it in the counsels of God, concerning the
"incarnation of his Son and the salvation of the church thereby.
[No heart can conceive, no tongue can express, the least portion of
that, ineffable delight of the holy, blessed God, in these counsels,
wherein he acted and expressed unto the utmost his own essential
go(dness.  Shall a liberal man devise liberal things, because they
are suited unto his inclination? shall a good man find a secret
refreshment and satisfaction in the exercise of that low, weak,
ii nperfect, mixed goodness, -that his nature is inlaid withal?-and




60                   THIE PERSON OF CHRIST.
shall not He whose goodness is essential unto him-whose being
it is, and in whom it is the immediate principle of communicating
himself unto others-be infinitely delighted in the highest exercise
of it which divine wisdom did direct?
The effect of these eternal. counsels of God in future glory is.
reserved for them that do believe; and therein will there be Ith
nearest manifestation of the glory of God himself unto them, where
he " shall be glorified in his saints," and eternally " admired in all,
that believe."  But the blessed delight and satisfaction of God,
was, and is, in those counsels themselves, as they were acts of his
infinite wisdom and goodness.  Herein was the Lord Christ htis
"delight continually before the foundation of the world,"-in thiat
in him were all these counsels laid, and through him were they al1
to be accomplished.  The constitution of his person was the only
way whereby divine wisdom  and goodness would act and conimmunicate of themselves unto mankind-in which actings are the
eternal delight and complacency of the Divine Being.
3. Love and grace have the same influence into the counseils of
God, as wisdom and goodness have.  And, in the Scripture nction
of these things, they superadd unto goodness this consideratioi. —
that their object is sinners, and those that are unworthy.  CG~d
doth universally communicate of his goodness unto all his cre'itures, though there be an especial exercise of it towards them tha.tI
believe.  But as unto his love and grace, as they are peculi'r
unto his elect-the church chosen in Christ before the foundation Wof
the world-so they respect them  primarily in a lost, undone co(ndition by sin. "God commendeth his love toward us, in thUIt,
while we were yet sinners, Christ died for us:" Rom. v. 8.  " bod
is love," saith the apostle.  His nature is essentially so. And tlhe
best conception of the natural internal actings of the holy personas,
is love; and all the acts of it are full of delight.  This is, as it werei,
the womb of all the eternal counsels of God, which renders his
complacency in them  ineffable.  Hence doth he so wonderfully'
express his delight and complacency in the actings of his love
towards the church: "The Lord thy God in the midst of thee is
mighty; he will save, he will rejoice over thee with joy; he will
rest in his love; he will joy over thee wvth singing:" Zeph. iii. 17.:
The reason why, in the salvation of the church, he rejoiceth with
joy and joyeth with singing- the highest ex-pression of divine coom4
placency-is because he resteth in his love, Z ud so is pleased in 5the`
exercise of its effects.
But we must return to manifest in particular how  all these
counsels of God were laid in the person of Christ-to which enl
the things ensuing may be distinctly considered.




DIVINE COUNSELS -LAID IN CHRIST'S PERSON.        61
1. God made all things, in the beginning, good, exceeding good.'The whole of his work was disposed into a perfect harmony, beauty,
tand order, suited unto that manifestation of his own glory which
lie designed therein. And as all things had their own individual
existence, and operations suited unto their being, and capable of
oin end, a rest, or a blessedness, congruous unto their natures and
operations-so, in the various respects which they had each to other,
ini their mutual supplies, assistances, and co-operation, they all
trended unto that ultimate end —his eternal glory.  For as, in
their beings and existence, they were effects of infinite power —so
were their mutual respects and ends disposed in infinite wisdom.
Thlereon were the eternal power and wisdom  of God glorified in
tljem; the one in their production, the other in their disposal into
tl beir order and harmony.  MIan was a creature that God made, that
by thim he might receive the glory that he aimed at in and by the
whol6ienanimate creation-both that below, which was for his use,
and thiat above, which was for his contemplation.  This was the end
of olyl nature in its original constitution. Thereunto are we again
restdired in Christ: James i. 18; Ps. civ. 24, cxxxvi. 5; Rom. i. 20.
2.} God was pleased to permit the entrance of sin, both in heaven
ab cve and in earth beneath, whereby this whole order and harmony
w s disturbed. There are yet characters of divine power, wisdom,
aimid goodness, remaining on the works of creation, and inseparable
fr inm their beings. But the primitive glory that was to redound
un to God by them-especially as unto all things here below-was
fron the obedience of man, unto whom they were put in subjection.
2X eir good estate depended on their subordination unto him in a
wav  of natural use, as his did on God in the way of moral obedience:
Ge~%i. i. 26, 28; Ps. viii. 6-8. Man, as was, said, is a creature which
G.d made, that by him he might receive the glory that he aimed at
in  and by the whole inanimate creation. This was the end of our
Na ature in its original constitution. Thereunto are we again restored
i na Christ: James i. 18.  But the entrance of sin cast all this
order into confusion, and brought the curse on all things here below.
Hereby were they deprived of that estate wherein they were declared
mxceeding good, and cast into that of vanity-under the burden
whereof they groan, and will do so to the end: Gen. iii. 17, 18;
tlorm. viii. 20, 21.  And these things we must again consider
xfterward.
3.i Divine wisdom was no way surprised with this disaster. Cod:iad{, from all eternity, laid in provisions of counsels for the recovery
f'all things into a better and more permanent estate than what
v:as lost by sin. This is the 4v Yg~, the a'oxr~rir~~, acYrYv, the
~e-vivification, the restitution of all things, Acts iii. 19, 21; the




62                  THE PERSON OF CHRIST.
caivozx~Icscwoi, 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 subserviency one unto another; yet this:
is necessary from the infinite wisdom, prescience, and immutability?
of God-that he is surprised with nothing, that he is put unto no.
new counsels, by any events in the works of creation.  All thingsi
were disposed by him  into those ways and methods-and that/
from eternity-which conduce unto, and certainly issue in, th? t
glory which is ultimately intended.  For as we are careful to stakte
the eternal decrees of God, and the actual operations of his protiidence, so as that the liberty of the will of man, as the next cause 6f
all his moral actions, be not infringed thereby-so ought we to Aze
careful not to ascribe such a sacrilegious liberty unto the will's of
any creatures, as that God should be surprised, imposed O1, or
changed by any of their actings whatever. For "known unt:o him
are all his works from the foundation of the world," and with'\him
there is neither " variableness nor shadow of turning."
4. There were, therefore, eternal counsels of God, whereby he`disposed all things into a new order, unto his own glory, in the sanc'tification and salvation of the church. And of them two things mesy
be considered:  (1.) Their original; (2.) The design of their accoirrplishment.
(1.) Their first spring or original was in the divine will and wisdoim
alone, without respect unto any external moving cause. No reaspon
can be given, no cause be assigned, of these counsels, but the will of
God alone. Hence are they called or described, by-the " good plh'>asure which he purposed in himself;" (Eph. i. 9;) "the purpose' of
him who worketh all things according to the counsel of his own will:."
verse 11. " Who hath known the mind of the Lord? or who hat'h
been his counsellor? or who hath first given unto him, and it shal 1
be recompensed unto 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 declares.  But, (2.) The design of their accomplish —
ment was laid in the person of the Son alone. As he was the essen-mtial wisdom of God, all things were at first created by him.  Buil
upon a prospect of the ruin of all by sin, God would in and by'imn
-as he was fore-ordained to be incarnate-restore all things.  The
whole counsel of God unto this end centred in him alone.  Henme
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 sanctificatioln




I)IVINE COUNSELS IN CHRIST AS THE IMAGE OF GOD.    63
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 sanctification of!the Spirit;" (2 Thess. ii. 13;) the one being the end he designeth,
the other the means and way thereof. But this he did in Christ;
~" he chooseth us in him before the foundation of the world, that we.should be holy and without blame before him in love;" that is,
)"unto salvation through 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 execution
of all the counsels of God concerning our sanctification and salvation.
Thus as all things were originally made and created by him, as he
HTas the essential wisdom of God-so all things are renewed and
recovered by him, as he is the provisional wisdom of God, in and by
his incarnation.  Therefore are these things put together and compared. unto his glory. 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 earth, visible and invisible;.... all
things were created by him and for him: and he is before all things,
an  by him all things consist: and he is the head of the body, the
chilrch; who is the beginning, the first-born from the dead; that in
things he might have the pre-eminence:" Col. i. 15-18., Two things, as the foundation of what is ascribed unto the Lord
(hrist in the ensuing discourse, are asserted: verse 15.-(1.) That
h~ is " the image of the invisible God."  (2.) That he is " the firstbo)rn of every creature;" things seeming very distant in themselves,
buit gloriously united and centring 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
fjrm there is none in the divine nature-the " brightness of the
glory, and the express image of the Father's person."  And he is
cualled here the "invisible God," not absolutely with respect unto his
essence, though it be most true-the divine essence being absolutely
invisible, and that equally, whether considered 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
i ime; but the only-begotten, which is in the bosom of the Father, he
(Jeclares him: John i. 18. As he is thus the essential, the eternal image of the invisible God, his wisdom and power-the efficiency
o,f tlae first creation, and its consistence being created, is ascribed
untO him: " By him were all things created, that are in heaven, and
tEhat are in earth, visible and invisible:" Col. i. 17. And because of
tlhe great notions and apprehensions that were then in the worldsspecially among the Jews, unto whom the apostle had respect in




64                  THE PERSON OF CHRIST.
this epistle-of the greatness and glory of the invisible 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 dominions, 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. Add
hereunto those other places to this purpose, John i. 1-3; Heb. i.<
1-3; 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  whyt
deny the divine nature of Jesus Christ.  For whereas the apostla
plainly affirms, that the works of the creation do demonstrate th~e
eternal power and Godhead of him by whom they were created,,
(Rom. i. 19, 20;) and not only so, but it is uncontrollably evidentu,
in the light of nature: it being so directly, expressly, frequentljy
affirmed, that all things whatever, absolutely, and in their d'istributions into heaven and earth, with the things contained r3ipectively in them, were made and created by Christ-it is the hicg.est
rebellion against the light and teachings of God, to disbelieve /his
divine existence and power.
(2.) Again it is added, that he is " the first-born of every creature,"
which principally respects the new creation, as it is declared: (vers"
18:) " He is the head of the body, the church; who is the begin!~
ning, the first-born from the dead; that in all things he might hav!
the pre-eminence."  For in him were all the counsels of God laird
for the recovery of all things unto himself —as he was to be incairnate.  And the accomplishment of these counsels of God by hiln
the apostle declares at large in the ensuing verses. And these thin Ogs
are both conjoined and composed in this place. As God the Fath-lPer
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 creation, 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 foundation 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 greaVti
mystery of godliness, or the religion we profess-the entire life:ianct
soul of all spiritual truth-in that all the counsels of the wisdcdm,
grace, and goodness of God, for the redemption, vocation, sanctifiction, and salvation of the church, were all laid in him, and by hirWZ
were all to be accoumplished.




GOD IN HIS OWN NATURE INCOMPREHENSIBLE.           65
CHAPTER V.
The Person of 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 us is
the foundation of all religion, and the means of our conformity unto
him-wherein our present duty and future blessedness do consist.
tFor 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 being subordinate thereunto, and none
of them of the same nature therewithal.  The end of the Word:itself, is to instruct us in the knowledge of God in Christ. That,
ther'efore, which I shall now demonstrate, is, that in the person and
mediation of Christ (which are inseparable, in all the respects of faith
untfo him) there is made unto us a blessed representation of the
gkslrious properties of the divine nature, and of the holy counsels
ofi the will of God. The first of these I shall speak unto in this
c apter-the other, in that which ensues; wherein we shall maniest how all divine truths do centre in the person of Christ.  And
*he consideration of sundry things is necessary unto the explication
tereof.
1. God, in his own essence, being, and existence, is absolutely
i lcomprehensible.  His nature being immense, and all his holy
7roperties essentially infinite, no creature can directly or perfectly
cmprehend them, or any of them.  He must be infinite that can
pjrfectly comprehend that which is infinite; wherefore God is perfectly known unto himself only-but as for us, how little a portion
-Is heard of him  Hence he is called "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 revelation, 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.
" No man hath seen God at any time; the only-begotten Son, 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 apprehensigqns of the divine essence, or its properties.  Such knowledge is too
wx onderful 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
VOL. I.                                             a




66                   THE PERSON OF CHRIST.
present state, God is unto us, as he was 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 Divin. Nomine, 1.  We have no
means-no corporeal, no intellectual instrument or power-for the
comprehension of him; nor hath any other creature:'Ers         7 CLbr opf
i~rlv 0 @~s0, o l, O oV i,rpoqracI, &XX' oV6~,y77x01o SiMov, O'rs?PXUz77sXo'
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60'0M 69' E'V V4Mp1'601 1V 1,0VOV. a~607g  r6  09CO t  d"V rap6 crJY Xrpoup'j9,   r fXY
2~poMi@i2,6ria uwt.  rai5 fJ  zdely rt A6rI1XY'ro U7oaJCu ~0Og   OuO'fl,?zal
807 17ri S OXp3 o6poS05 x;     7n rp  x6Oc c,,   oroV.-" For that whipdh is
God" (the essence of God) "not only have not the prophets s~ekn,
but neither the angels nor the archangels.  If thou wilt inquire
of them, thou shalt hear nothing of the substance of God, blmit
only hear them say,'Glory to God in the highest.'  If thou aske}t
the cherubim  and seraphim, thou shalt only hear the praise of}
holiness,'The whole earth is full of his glory,"' says Chrysostom,I
on John i. 18.  That God is in himself absolutely incorhprehen-/
sible unto us, is a necessary effect of our infinite distance from himI
But as he externally represents himself unto us, and by the notion.ms
which are ingenerated in us by the effects of his properties, are ouni
conceptions of him: Ps. xix. 1; Rom. i. 20.  This is declared in thfi
answer given unto that request of Moses: " I beseech thee, show rfiie
thy glory:" Exod. xxxiii. 18. 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 heaven whilst; he
was on the earth; yea, desired more than heaven itself will afforqd 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 an'id
live; none can have either bodily sight or direct mental intuitioA
of the Divine Being.  But this I will do, saith God, " I will make




SOURCES OF OUR KNOWLEDGE OF GOD.              67
my glory pass before thee, and thou shalt see my back parts:" Exod.
xxxiii. 18-23, &c. This is all that God would gTant, viz., such
external representations of himself, in the proclamation of his name,
and created 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
fregulated, under the conduct of divine revelation, by reflections of?his glory on other things, and representations of his divine excellenmies in the effects of them.  So the invisible things of God, even;his eternal power and Godhead, are clearly 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 meet or able to receive upon them such
characters of the divine excellencies, as to be a complete, satisfactory
re iresentation of the being and properties of God unto us. They
are all finite and limited, and so cannot properly represent that
w ich is infinite and immense. And this is the true reason why all
rorship or religious adoration of them is idolatry. Yet are there
uch effects of God's glory in them, such impressions of divine
excellencies upon them, as we cannot comprehend nor search out
nto perfection. I-ow little do we conceive of the nature, glory,
~nd power of angels!  So remote are we from an immediate comrehension of the uncreated glory of God, as that we cannot fully;pprehend, nor conceive aright, the reflection of it on creatures in
t t;emselves finite and limited.  Hence, they thought of old, when
fey had seen an angel, that so much of the divine perfections had?oeen manifested unto them that thereon they must die: Judges
ixiii. 21, 22.  Howbeit, they [the angels] come infinitely short of
making any complete representation of God; nor is it otherwise with
any creature whatever.
4. Mankind seem to have always had a common apprehension
that there was need of a nearer and more full representation 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 showed his handy-work —the invisible things of his eternal
power and Godhead were continually made known by the things
thit are made; but men generally miscarried and missed it in the
cfontemplation 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




68                 THE PERSON OF CHRIST.
them  unto him.  But in the pursuit hereof they utterly ruined
themselves; they would do what God had not done. By common
consent they framed representations of God unto themselves; and
were so besotted' therein, that they utterly lost the benefit which
they might have received by the manifestation of him in the works
of the 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 goodness —viz., 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 image made like unto corruptible man,  and to birds, and,
four-footed beasts, and creeping things:" Rom. i. 23. Wherefore thi~s
common presumption-that there was no way to attain a due sensei
of the Divine Being but by some representation of it-though true
in itself, yet, by the craft of Satan, and foolish superstitions of t-he
minds of men, became the occasion of all idolatry and flagitious
wickedness in the world. Hence were all those,rcivquva, or suppo!sed
"illustrious appearances" of their gods, which Satan deluded tle
Gentiles by; and hence were all the ways which they devised kto
bring God into human nature, or the likeness of it. WTherefore, in
all the revelations that ever God made of himself, his mind and wil'l
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 reasons:- 
(1.) Because it was a bold and foolish intrenching upon his provisional wisdom in the case. He had taken care that there shouldi
be a glorious image and representation of himself, infinitely abov&
what any created wisdom could find out. But as, when BMoses wer'k
into the mount, the Israelites would not wait for his return, but
made a calf in his stead; so mankind — refusing to wait for the actual'
exhibition of thatg glorious image of himself which God had provided
-broke in upon his wisdom and sovereignty, to make some of their
own. For this cause was God so provoked, that he gave them uF
to such stupid blindness, that in those things wherein they thought
to show themselves wise, and to bring God nearer unto them, they
became contemptibly foolish-abased their nature, and all the noble
faculties of their minds unto hell, and departed unto the utmost
distance from God, whom they sought to bring near unto them.
(2.) Because nothing that can fall into the invention or imagination of men could make any other but false representations of hilm,
and so substitute an idol in his place. His own immediate works
have great characters of his divine excellencies upon them, though',
unto us obscure and not clearly legible without the light of revelation. Somewhat he did, of old, represent of his glorious presence —'




CHRIST THE ONLY PERFECT IMAGE OF THE FATHER.        69
though not of his being-in the visible institutions of his worship.
But all men's inventions to this end, which are neither divine works
of nature, nor divine institutions of worship, are all but false representations of God, and therefore accursed by him.
Wherefore it is granted, that God hath placed many characters of
his divine excellencies upon his works of creation and providencemany [characters] of his glorious presence upon the tabernacle 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
Wvorship and honour him in a due manner. They cannot, I say-by
il that may be seen in them, and learned from them-represent
f 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 hNim. This, therefore, is yet to be inquired after. Whereforel. A mere external doctrinal revelation of the divine nature and
pro perties, without any exemplification or real representation of them,
wais not sufficient unto the end of God in the manifestation of himself.
T)is is done in the Scripture.  But the whole Scripture is built on
tnils foundation, or proceeds on. this supposition-that there is a real
iepresentation of the divine nature 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
4em, was necessary-which arose from the consideration of the ininite distance between the divine nature and their own, which allowed
of no measures between them-so, as unto the event, God himself
hp[th declared that, in his own way, such a representation was needf l —unto that end of the manifestation of himself which he deisigned.. For
6. All this is done in. the person of Christ.  He is the complete
image and perfect representation of the Divine- Being and excellencies. I do not speak of it absolutely, but as God proposeth 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 me hath seen the Father:" 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 blessedness-be
ex2pressed in it, and manifested unto us. (2.) That there be, therein,
tihe nearest approach of the divine nature made unto us, whereof it
isa capable, and which we can receive. And both these are found in
tihe person of Christ, and therein alone.




70                  THE PERSON OF CHRIST.
In the person of Christ we consider both the constitution of it in
the union of his natures, and the 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 representation
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 exprest
testimonies of Scripture. But I shall at present confine myself unt'i
the proofs of the whole assertion which do ensue.
(2.) There is, therein, the most incomprehensible approach of thei
divine nature made unto ours, such as all the imaginations of men
did ever infinitely fall short of-as hath been before declared. i In
the assumption of our nature into personal union with himself,!and
our cognation unto God thereby, with the union which believersobtain with him thereon-being one in the Father and the Sony, as
the Father is in the Son, and the Son in the Father, (John xvii.
20, 21,)-there is the nearest approach of the Divine Being unto Aus
that the nature of things is capable of. Both these ends were d~6signed in those representations of God which were of human invent,
tion; but in both of them they utterly failed.  For, instead of repre?
senting any of the glorious properties of the nature of God, thej
debased it, dishonoured it, and filled the minds of men with vi]le
conceptions of it; and instead of bringing God nearer unto theni,
they put themselves at an infinite moral distance from him. B/ft
my design is the confirmation of our assertions from the Scripture. f
"He is the image of the invisible God:" Col. i. 15. This title or
property of "invisible," the apostle here gives unto God, to shoxv
what need there was of an image or representation of him unto us,
as well as of one in whom he would declare the counsels of his will.
For he intends not only the absolute invisibility 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 sCme
image of him, as that we might know him, and that therein the
might be worshipped according unto his own mind and will. But
this must be of his own contrivance-an effect of his own infinit4
wisdom.  Hence, as he absolutely rejecteth all images and represenit



PERSON OF CHRIST THE ESSENTIAL IMAGE OF THE FATHER.  71
tations of him of men's devisings, (for the reasons before mentioned,)
and declares that the honour that any should thinki 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 honoureth not the Son, honoureth not the Father:" John
v. 23.
This image, therefore, is the person of Christ; " he is the image
of the invisible God." This, in the first place, respects the divine
person absolutely, as he is the essential image of the Father: which
must briefly be declared.
1. The Son is sometimes said to be Ev nacrpi, " in the Father," and
the Father in the Son: " Believest thou not that I am in the Father,
and the Father in me?" John xiv. 10. This is from the unity or
sa meness of their nature-for he and the Father are one: John
x. A30. Thence all things that the Father hath are his, (chap.
x)vl. 15,) because their nature is one and the same. With respect
nto the divine essence absolutely considered, wherein the Father is
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
mnd the same thing cannot be the image bf itself, in that wherein it
is one.
2. The Son is said not only to be v HCarpi, "in the Father," in the
unity of the same essence; but also?rp rov HOY  cp? or o~bv, "with the
Father," or "with God," in the distinction of his person: "The
Word was with God, and the Word was God:" John i. i.  " 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 Father-" was
with God," or the Father. And in this respect he is the essential
image of the Father, as he is called in this place, and Heb. i. 3; and
that because he partakes of all the same divine 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.,60w the Son receives all from the Father, and the Father nothing
fr'om the Son. Whatever belongs unto the person of the Son, as the,r5erson 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 himself:" John v. 26.'He is therefore
the essential image of the Father, because all the properties of the




72                  THE PERSON OF CHRIST.
divine nature are communicated 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.
1. Merely with respect unto his divine nature.  This is one andc
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 Father,
the only-begotten, the eternal Son of God. Thus he receives as
his personality, so all divine excellencies, from the Father; so hl is
the essential image of the Father's person.                (
3. As he took our nature upon him, or in the assumption of oAir
nature into personal union with himself, in order unto the work
his mediation. So is he the only representative image of God unti,
us-in whom alone we see, know, and learn all the divine excellen-,
cies-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 andc
ignorance, that they had neither heard the voice of God at any!
time, nor seen his shape: John v. 37.  And in opposition here-M
unto he tells his disciples, that they had known the Father, anAl
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, show us the Father, and it sufficeth us," (verse 8,) his answer
is, " H-ave I been so long time with you, and yet hast thou not
known me? he that hath seen me hath seen the Father:" verse 9.
Three things are required unto the justification of this assertion.
1. That the Father and he be of the same nature, have the same
essence and being. For otherwise it would not follow 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 cannot be
a seeing of the Father by the seeing of him. He is seen in the Son




THE FATHER'S GLORY SEEN IN THE SON.            73
as represented by him-as his image-the Word-the 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: " He
that hath seen me, hath seen the Father also."
3. But, moreover, the Lord Christ hath a respect herein unto himself, in his entire person as he was incarnate, and therein 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 reprerstntative of the glory of God unto them. And, notwithstanding this
ptarticular mistake, they did then see his glory, "the glory of the
(only-begotten of the Father:" John i. 14. And in him was maiifested the glory of the Father.  He "is the image of the invisible'fod."  In him God was, in him he dwelt, in him is he known, in
hinm-is he worshipped according unto his own will, in him is there a
near'er approach made unto us by the divine nature than ever could
enteir into the heart of man to conceive. In the constitution of his
per son-of two natures, so infinitely distinct and separate in themsel es-and in the work it was designed unto, the wisdom, power,
go dness, love, grace, mercy, holiness, and faithfulness of God, are
nanifested unto us. This is the one blessed " image of the invisible
Vod," wherein we may learn, wherein we may contemplate and
idore, all his divine perfections.
The same truth is testified unto, Heb. i. 3.  God spake unto
I-s in the Son, who is "the brightness of his glory, and the express
irage of his person."  His divine nature is here included, as that
without which he could not have made a perfect representation of
G~d unto us. For the apostle speaks of him, as of him  "by whom
tpfe worlds were made," and who "upholdeth all things by the word
cf his power."  Yet doth he not speak of him absolutely as he was
Atod, but also as he who " in himself purged our sins, and sat down
at the right hand of the Majesty on high;" that is, in his whole
person. Herein he is &6aycca  rc g'6;, the effulgency, the resplendency of divine glory, that wherein the divine glory shines forth in
an evident manifestation of itself unto us. And as a farther explication of the same mystery, it is added, that he is the character or
" express 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 declares, verse
d: "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 essent!ially in him, is invisible unto us, and incomprehensible by us. Yet




THE PERSON OF CHRIST.
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 —v   crpooC-rt ro0 Xpioro0; 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 gracei
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 wit-,
nesseth again, who recorded this testimony: " For the life was maniifested, and we have seen it, and bear witness, and show unto yo(u
that eternal life which was with the Father, and was manifested unto
us:" 1 John i. 2. In the Son incarnate, 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 enid of
the declaration of God unto us, so that there is no need of any 6dOther
representation of him; and [that] these things serve only to'turn
the minds of men from learning the mind and will of God theirein,
to seek for all in the person of Christ. But the true end of proposing
these things is, to draw men unto the diligent study of the Scripture e,
wherein alone they are revealed and declared. And in its proper us.,
and unto its proper end, it is perfect and most sufficient.  It is xo7o'-;
voD osZoV-" the word of God;" howbeit it is not X70yo0 o;i6846, thinternal, essential Word of God-but X7yos  Dpo0opio?,s; the externqJ1
word spoken by him.  It is not, therefore, nor can be, the image of
God, either essential or representative; but is the revelation arnd
declaration of it unto us, without which we can know nothing of it.
Christ is the image of the invisible God, the express image of ti!e
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, that is fully declared in the Gospel: Rom.
i. 1-4.  The Gospel is the declaration of Christ as "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. " Objectum 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;i
as in the testimonies insisted on.
2. " Medium revelans," or "lumen deferens "-the means of Yits
revelation, or the objective light whereby the perception and knowiledge of it is conveyed unto our minds.  This is the Gospel; comn-$
pared unto a glass because of the prospect which we have of thit




TRANSFORMING POWER OF THE IMAGE OF GOD.           75
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 preparans, 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 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
fame image, or is made conformable unto Christ; which is that
whereunto we are predestinated.  But we may yet a little farther
icontemplate on these things, in some instances wherein the glory of
God and our own duty are concerned.
1. The glory of God's wisdom is exalted, and the pride of the imagin>ttions of men is proportionably debased.  And in these two consist4 the real foundation of all religion in our souls. This God
desjgned in the dispensation of himself and his will, 1 Cor. i. 29,
31; this he calls us unto, Isa. ii. 22; Zech. ii. 13. As this frame
ofS heart is prevalent in us, so do all other graces shine and flourish.
A nd it is that which influences all our duties, so far as they are aceptable 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
ade of God unto us, wherein we might contemplate the glorious
xcellencies of his nature, and he might draw nigh unto us, and be?resent with us. This, therefore, men attempted to effect and accoml]ish; and this God alone hath performed, and could so do. And
tieir 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 attemp2ted it was the highest instance of
wickedness and folly. It is, as we have declared, 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 effect of divine wisdom and goodness, a more
illustrious manifestation of them, there never was, nor ever shall be,
than in the finding out and constitution of this way of the representation of God unto us. The ways of men, for the same end, were so
fs,)r from giving a right representation of the perfections of the divine?,-hature, 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 contriving ways for the representation of God unto




76                  THE PERSON OF CHRIST.
us-that is, in idolatry, the worst and vilest of evils: so Ps. cxv.
4-8; Isa. xliv.; Rev. ix. 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 transcript of the light
and law of nature. The first of these required 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 would do himself, yet he strictly forbade that we should
make any such unto ourselves. And here began the apostasy of th,
world from God. They did not absolutely rejeot him, and so cast ofi
the first fundamental precept of the law of nature-but they subsmitted not unto his wisdom and authority in the next, which was
evidently educed from it. They would make images and representsations of him unto themselves; and by this invention of their eiwn,
they first dishonoured him, and then forsook him, giving themse~lves
up unto the rule and service of the devil. Wherefore, as the 4<ay
that God in infinite wisdom found out for the representation of hmnself unto us, was the only means of recovery from the first apostatby
-the way found out by men, unto the same end, was the great mearis
of casting the generality of mankind unto the farthest degree of a new,
apostasy from God whereof our natureis capable. And of the same
kind will all our contrivances be found to be-in what belongs unto 
his worship and glory-though, unto us, they may appear both specious and necessary.  This, therefore, should lead us into a continualr
admiration of the wisdom and grace of God, with a due sense of ou~
own vileness and baseness by nature.  For we are in nothing bette%
or wiser than they who fell into the utmost folly and wickedness, iPn
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 divine grace and love.
2. There is a peculiar ground of the spiritual efficacy of this representation of God. The revelations 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: Ps. xix.
1, 2; Rom. i. 19, 20. 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 a mor~
full and extensive revelation made of God, his counsels and his will,
in Christ and the Gospel, than in all the works of creation and providence; but because this revelation and representation of God is re



SPIRIXTUAL EFFICACY OF THE DIVINE IMAGE.          77
ceived by failth 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 Gospel, 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 glory of God in the face of Jesus
O~hrist; nor hath the revelation of it any efficacy upon their souls.
The manifestation of him in the light of nature, by the works of creation and providence, is suited unto their reason, and doth affect it:
~for that [manifestation] which is made in Christ, they say of it, as
the,Israelites did of manna, that came down from heaven, "What is
it?" i we know not the meaning of it. For it is made unto faith alone,
and 411 men have not faith.  And where God shines into the heart,
by tbhat faith which is of divine operation-there, with " open face,
weNbehold the glory of God, as in a glass;" or have the knowledge of
th~ glory of God in the face of Jesus Christ.  There is not the meanes. believer, but-in the real exercise of faith in Christ-hath more
g lorious apprehensions of God, his wisdom,.goodness, and grace, of
all his glorious excellencies, than the most learned and wise in the.vorld can attain unto, in the exercise of reason on the proper objects
cif it. So are these things opposed by the apostle, 1 Cor. i. Wherefcre, faith in Christ is the only means of the true knowledge of God;
a d the discoveries which are made of him  and his excellencies
tlhreby are those alone which are effectual to conform us unto his
irmyage and likeness. And this is the reason why some men are so
]?ittle affected with the Gospel-notwithstanding the continual preachTng of it unto them, and their outward profession 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 government, and in the workings of natural conscience.  Beyond these, they have no real sense of him. The
reason is, because 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.  Wherefore3. It is the highest degeneracy from the mystery of the Christian
religion, for men to satisfy themselves in natural discoveries 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
Cconfessed that there may be good use made of the evidence which




78                  THE PERSON OF CHRIST.
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 perfective 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 renunciation of the Gospel. This is the spring of that declension unto a mere natural religion which discovers itself in many, and usually 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 i
But a supposition of his divine person is the foundation of this dis'
course. Were he not the essential image of the Father in his ownl)
divine person, he could not be the representative image of God unto/
us as he is incarnate.  For if he were a man only-however mi/iraculously produced and gloriously exalted, yet the angels above,; the
glorious heavens, the seat and throne of God, with other effec'ts of
creating power and wisdom, would no less represent his glory th(n it
could be done in him. Yet are they nowhere, jointly nor separathly,
styled " the image of the invisible God"-" the brightness of ALis
glory, and the express image of his person;" nor doth God shine in to
our hearts to give us the knowledge of his glory in the face of thenis
And it argues the woful enmity of the carnal mind against God anc,
all the effects of his wisdom, that, whereas he hath granted us such ~
glorious image and representation of himself, we like it not, we de)light not in the contemplation 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 cknown it is-that the knowledge.  of
him is so barren and fruitless in the world, as it manifests itself+o
be. It were easy to produce, yea, endless to number the testimonies
that might be produced out of heathen writers, given unto the beingi
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
villany; 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 knowing him in Christ, and having lost all sense and apprehension of those representations which were made of his being in hhn,(
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 theses




DIVINE TRUTH ESSENTIAL AND DECLARATIVE.            79
of old, so it yet continueth to be; " they profess that they know God,
but in works they deny him, being abominable and disobedient, and
to every good work reprobate:" Tit. 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 flagitious 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 into a conformity unto him.
Those alone who behold the glory of God in the face of Jesus Christ
are changed into the same image, from glory to glory.
CHAPTER VI.
The Person of Christ the great Repository of Sacred Truth-Its Relation
thereunto.:iivine supernatural truth is called by the apostle, "The truth
whi;ch is after godliness:" Tit. i. 1.  Whereas, therefore, the person of
C.rist is the great mystery of godliness, we must, in the next place,
in fuire —What is the relation of spiritual supernatural truth thereInto? And this I shall do, in pursuit of what was proposed in the
foregoing chapter, viz., that he is the great representative unto the
ihurch, of God, his holy properties, and the counsels of his will.
r All divine truth may be referred unto two heads. First, that
W,1hich is essentially so; and then that which is so declaratively. The
first is God himself, the other is the counsel of his will..JE'irst, 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, derives from him, is an emanation from that
3eternal fountain of it.  Being, truth, and goodness, is the principal
notion of God; and in him they are all the same.  How this is
represented in Christ  as in himself he is the essential image of the
Father, and as incarnate the representative image of him unto us
-hath been declared.
Secondly, The counsels of God are the next spring and cause-as
also the subject-matter or substance —of all truth that is so declaratively. Divine truth is "the declaration of the counsels of God:"
Acts xx. 27.  Of them all the person of Christ is the sacred repository and treasury-in him are they to be learned.  All their efficacy
apiLd use depend 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 presented unto
IIS only in his face or person.  We see it not, we know it not, but




80                   THE PERSON OF CHRIST.
as God shines into our hearts to give us the knowledge of it therein:
2 Cor. iv. 6.
So he testifieth of 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 declared; for "no man hath seen God at any
time; the only-begotten Son, 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 dwelt "the fulness of the Godhead bodily:" Col. ii. 9. " The,
body is of Christ:" verse 17.  He is so subjectively-for all divine
truth, relating to the saving knowledge of God, is treasured up int
him.  "In him are hid all the treasures of wisdom and knowledge: "
verse 3.  That is, the wisdom  and knowledge of God-in  histl
counsels concerning the vocation, sanctification, and salvation, of/!the
church-concerning which the apostle falls into that holy admiration, "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. "  I  w
precious are thy thoughts unto me, 0 Lord; how great is the slm
of them!"  They are treasures, because precious and invaluable-~?
and are therefore usually preferred above all earthly treasures whichi.
men most highly esteem: Prov. iii. 14, 15. And they are so, because
of the greatness of the sum of them; and therefore also calle&c
"unsearchable riches:" Eph. iii. 8. These precious, unsearchable 
treasures of the Nwisdom and knowledge of God-that is, all divinub
supernatural truths-are hid, or safely deposited, in Christ-in an/dl
from whom alone they are to be learned and received.
So we are said to learn the truth as it is in Jesus: Eph. iv. 2%.
And the knowledge of all evangelical sacred truth is, in the Scripture, most frequently expressed by the knowledge of Him: John
viii. 19, xvii. 3; 2 Cor. ii. 14, iv. 5, 6; Eph. i. 17; Phil. iii. 8, 10;
1 John i. 1, 2, ii. 4, 13, 14, v. 20; 2 Pet. ii. 20.
Setting aside what we have discoursed and proved before-concerning the laying of the foundation of all the counsels of God in
the person of Christ, and the representation of themr in the ineffable
constitution thereof-I shall give some few instances of this relation
of all supernatural truths unto him-manifesting that we cannot
learn them, nor know them, but with a due respect thereunto.
1. There are two things wherein the glory of truath doth consist.
(1.) Its light. (2.) Its efficacy or power. And both these do &kll
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[




LIFE AND POWER OF DIVINE TRUTH IN CHRIST.         81
men:" John i. 4. He is "the true Light, which lighteth every man
that cometh into the world:" verse 9. Wherefore, as truth is the
only means of illumination, so it cannot communicate any light
unto the mind, but only as it is a bean 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
fit, 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
1lessed spring of all spiritual light-which is Christ himself. Whatever notional 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
theii' understanding.  For all spiritual life and light is in him, and
frorri 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
tl/e study of them; howbeit their minds are not at all illuminated
ror irradiated by the truths contained in them, but they live and
D~ralk in horrible darkness. And the only reason hereof is, because
tyley know not, because they reject, the relation of them  unto
(Christ-without which they are deprived of all enlightening power.
\ (2.) Eficacy or power is the second property of divine truth. And
title end of this efficacy is to make us like unto God: Eph. iv. 20-24.
Thp mortification of sin, the renovation of our natures, the sanctification of our minds, hearts, and affections, the consolation of our
louls, with their edification in all the parts of the life of God, and
e like, are the things that God hath designed to effect by his
truth; (John xvii. 17;) whence it is able to "build us up, and give
us an inheritance among all them that are sanctified:" Acts xx. 32.
But it is from their relation unto the person of Christ that they have
any thing 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 real union, are withering branches-so truths professed, 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
tbhe heart by them, when he dwelleth plentifully in the soul through
tfheir operation, then, and not else, do they put forth their proper
power and efficacy.  Otherwise, they are as waters separated from
VOL. I.                                               6




82                  THE PERSON OF CHRIST.
the fountain-they quickly dry up or become a noisome puddle; or
as a beam interrupted from its continuity unto the sun-it 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; we
can have no due apprehensions of the love and grace of God, noi
understanding of the divine truths of the Word-wherein they are
revealed, and whereby they are exhibited unto them that believebut in the exercise of faith on Christ himself. For in, 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 receive{[
No truth concerning them  can, by any imagination, be separatedc
from him.  He is the life and soul of all such truths-without which'
they, as they are written in the Word, are but a dead letter,/. and
that of such a character as is illegible unto us, as unto any"> real
discovery of the grace and love of God. And as unto those of the
other sort, which are instructive unto us in our duty, obedience, and
gratitude-we cannot come unto a practical compliance with jany
one of them, but by the aids of grace received from him.  -For
without him  we can do nothing; (John xv. 5;) and he aloine,understands divine truth who doeth it: John vii. 17. There is noit,
therefore, any one text of Scripture which presseth our duty un.o
God, that we can so understand as to perform that duty in alh
acceptable manner, without an actual regard unto Christ, fron
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 fourdation of our real interest in the things whereof it is a declaration  as
to benefit, advantage, and comfort-depend on their relation untit
Christ.  We may take an instance in one article of divine truthi:
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 iti,
with all other truths whatever.
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 al{l




THE CONSEQUENCES OF REJECTING IT.            83
of them expressive of the love, wisdom, 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 conjuncrtion, 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 hid in him. And we may consider some things
that ensue hereon.
i 1. Hence it is, that those who reject the divine person of Christxtho believe it not, who discern not the wisdom, grace, love, and
]oower of God therein —do constantly reject or corrupt all other
spiritual truths of divine revelation.  Nor can it otherwise be. For
they, have a consistency only in their relation unto the mystery of
godliness-" God manifest in the flesh "-and from thence derive
theit' 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 Socinians.  For, although they
retain the common notions of the unity and existence of the divine
nture, which are indelibly fixed on the minds of men, yet is there
no one truth that belongs peculiarly unto the Christian religion,
bglt they either deny it or horribly deprave it. _Many things con-,crning God and his essential properties-as his immutability,
imnmensity, prescience- they have greatly perverted.  So is that
fiAlfilled in them which was spoken by Jude the apostle, verse 10.
Tho- "speak evil of those things which they know not: and what
they know naturally, as brute beasts, in those things they corrupt
t.e4mselves."  So they do in the things mentioned, whereof there are
fatural notions in the minds of men; but of evangelical truths-vkhich they know not-they speak evil, and deride them. The holy'Trinity they blaspheme —the incarnation of the Son of God they
scornu-the work of his mediation in his oblation and intercession,
with the satisfaction and merit of his obedience and suffering, they
reject.  So do they [reject] 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 transgression or
-apostasy, is in a disbelief of the divine person of Christ. That being
rej:ected, all other sacred truths are removed from their basis and centre,
I[fom] that which gives them their unity and harmony. Hereon
tihey fluctuate up and down in the minds of men, and, appearing
n;nto them under various deceiving colours, are easily misappretlended or disbelieved. Yea, there can no direct, proper representa



c84               - THE PERSON OF CHRIST.
tion be made of them  unto the understandings of men.  I)issolve
the knot, centre, and harmony in the most beautiful composition 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 thee
whole system  of evangelical truths.  Take the person of Christ out,
of them, dissolve their harmony in relation thereunto-whereby wqe
no longer hold the Head in the faith and profession of them —and
the minds of men cannot deliver them  from  an irreconcilable
difference among themselves.  Hereon some of them are immediately
rejected, and some of them  corrupted; for they lose their nativce
light and beauty.  They will neither agree nor consist any whe-:e
but in Christ.  Hence it is that no instance can be given of any~,
who, fromn the original of the Christian religion, rejected the divin,
person of Christ, and preserved any one evangelical truth beaides'l
pure and uncorrupted.  And I do freely confess, that all whicl we
believe concerning the holy Trinity, the eternal counsels of God4, the
efficacy of the mediation of Christ, his satisfaction and merits the
way which we own of the sanctification, justification, and salvatiion
of the church-are to be esteemed fables, as the Socinians conte nd,
if what we believe concerning the person 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 niot
known, it is not understood nor believed-in its relation unMIo
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 nc % to
Christ, it brings not Christ unto them; and so is lifeless and use lss.'Hence, oft-times, none are more estranged from the life of G\Dd
than such as have much notional knowledge of the doctrines of thle
Scripture.  For they are all of them useless, and subject to be abusekJ,
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 int.
us, and the life which we lead in the flesh is by the faith of hims'
so that we have neither principle nor power of spiritual life, but in,
by, and from him-whatever knowledge we have of the truth, imf iut
do not effect a 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 the image of God in us: Eph. id.
21-24.  Where it is otherwise-where men have notions of evam'



THE EFFICACY OF HIS OFFICE DERIVED FROM IT.          85
gelical 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 between God and
*their souls are stated on natural light and common presumptions.
CHAPTER VII.
Viower 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
1king!, priest, and prophet of the church-that we are redeemed,
sanctified, and saved.  Thereby doth he immediately communicate
all GOospel benefits unto us-give us an access unto God here by grace,
and An glory hereafter; for he saves us, as he is the mediator between
Goql and man.  But hereon an inquiry may be made-whence it is
tha$ the acts and duties of this office of Christ, in their exercise and
discharge, should have such a power and efficacy, with respect unto
tlj eir supernatural and eternal ends; for the things which depend
upon them, which are effected by them, are all the principal means
f the glory of God, and the only concernments of the souls of men.
ind this, I say, is his holy, mysterious person; from thence alone
all power and efficacy is derived, and transfused into his offices, and
iht~ all that is due in the discharge of them.
g4  truth this is, of that importance, that the declaration and
demonstration of it is the principal design of one entire book of the
~oly Scriptures, viz., of the Epistle of Paul the Apostle unto the.!-Iebrews.  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 offices, could, in
the exercise of them, attain unto-is the sum and substance of the
doctrinal part of that discourse.  Here, therefore, we must a little
fix our meditations-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, without an,actual respect of faith unto his person, whence all their life and
power is derived.
iGod gave of old both kings, priests, and prophets, unto the church.
IHe 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
UrV VJ~ILVL~V   - I-I-7  UV NI  J- V V-L~JIV




86                 THIE PERSON OF CHRIST.
the church supernaturally enlightened, internally ruled, or eternally
saved: nor could it so be.  Some of them-as Ml{oses in particularhad 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 other-4
wise 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 th-.
church do not depend Imerely on this-that God hath given one to
be the king, priest, and prophet of the church, by the actings of'
which offices it is redeemed anld saved; but on the person of hilA
who was so given unto us: as is fully attested, Isa. ix. 6, 7.
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 which they could not so have been. And they are'uch,
as that their contrivance in the constitution of one and the'ame
person, no created wisdom could reach unto. Wherefore the inknite
wisdom of God is most gloriously manifested therein.
I. The first of these is, that he should have a nature provided for
him, which originally was not his own. For in his divine natuye,
singly considered, -he had no such relation unto them  for whom hoe
was to discharge his offices, as was necessary to communicate tide
benefit of them, nor could he discharge their principal duties. Gold
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 allian6e
between it and ours, as should give us an especial interest in Wvhit
was done thereby.
It was mankind in whose behalf he was to exercise these offices. IW3Ie
was not to bear them with respect immediately unto the angels; anu,
therefore, he took not their nature on him.  oU yp 38rou c7ayxo~wv;&,xa/ ^verac —" He took not the nature of angels unto him;" (Heb. ii.
16;) 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 prepared a body for him-that is, a human nature:.
Heb. x. 5. The promise hereof-viz., that lhe 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. Ir
the accomplishment thereof he was " made of a woman," that soi.h,
might be " made under the law;" (Gal. iv. 4;) and "took upon hnii
the seed of Abraham."  For because the children were partakers ~f
flesh and blood, " he also himself took part of the same:" iHeb. ii. 1.
For "in all things it behoved him to be made like unto his brethrelbl,




CHRIST'S PERSON ESSENTIAL TO HIS OFFICE.       87
that he might be a merciful and faithful high priest in things pertaining to God:" verse 1 7. 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. viii. 3, x. 3, 4.
Therein alone could he undergo the curse of the law, or be made a
iurse for us, that the blessing might come upon us: Gal. iii. 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.
IThe like may be said of his whole ministry on the earth-of all tile
effects of his incarnation.
( H.) 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 became our
gbll —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 declared by the apostle,
FIeb. ii. 10-18. Having at large explained this context in our expositign of that chapter, and therein declared both the necessity and
jbenefit of the cognation between the church and its Highl Priest, I
Ihall not here farther insist upon it. See to the same purpose, Eph.
tv. 25-27. Wherefore, had he not been partaker of our nature, we
coflfld have received no benefit -not that without which we must eternlly perish-by any office that he could have undertaken. This,
therefore, was necessary unto the constitution of his person, with respect unto his offices. ButII. 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 had no nature but
ours. This I shall particularly demonstrate, considering them in
their usual distribution-unto the glory of his divine person, and our
own edification in believing.
(1.) He could not have been the great and singular prophet of the
church, had he been a man only, though ever so excellent and glorious; and that for these three reasons:[1.] He was to be the prophet of the whole catholic church; that
7s, 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 there



88                  TI-IE PERSON OF CHRIST.
unto.  For that was limited unto one nation, MIatt. xv. 24; Rom.
xv. 8, and was for a short season only.  But the church was never
without a prophet-that is, one on whom it was incumbent to reveal
unto it, and instruct it in, the will of God-nor can be so unto the
consummation of all things. This is Christ alone. For1st, 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 granted here, because I
have proved it at large elsewhere. It evidently followeth on the;
eternal compact between the Father and him unto this end. In the"
work which belonged hereunto-that which concerned its instructionr
in the will of God, its saving illumination and spiritual wisdom, is of.
such importance, as that, without it, none can be partaker of anyI
other blessings whatever.  In this instruction and illumination cQnsists 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, Micah v. 2, " The Ruler of Israel, who se
goings forth have been from of old, from everlasting." His goinlgs
forth are not his eternal generation, which consists in one individuil
eternal act of the Father; but it is the egress, the exercise of hiAs
power and care for the church, that is so expressed. These were,
from the beginning the first foundation of the church, in answeri
unto his everlasting counsels, Zech. ii. 8, 9, "Thus saith the LORDk
of hosts, After the glory hath he sent me unto the nations whi/cbh
spoiled you;" and "I will shake mine hand upon them, and trley
shall be a spoil to their servants: and ye shall know that the LoAiD
of hosts hath sent me."  He who is sent calleth himself " The LolREf
of hosts," and affirms that he will destroy the nations by the shakingk
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: " Sing and rejoice, 0 daughter of Zion: for, ]o, I come, and I
will dwell in the midst of thee, saith the LORD. And many nations
shall be joined to the LoRD in that day, and shall be my people:
and I will dwell in the midst of thee; and thou shalt know that
the LORD of hosts hath sent me unto thee," verses 10, 11.  He
promiseth that he will dwell in the midst of the people; which was
accomplished when "the Word was made flesh, and dwelt among
us," John i. 14; which was the time of the calling of the Gentileis,
when many nations were to be joined unto the Lord; and those that
were so called were to be his people: "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 hath sent me unto thee."  Wherefore,;




CHRIST A PROPHET BEFORE HIS INCARNATION.        89
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
designed by the Father to instruct it-to communicate spiritual and
saving light unto it. So he testified concerning himself unto the
Jews, "Before Abraham was, I am," John viii. 58. Which, as it
invincibly proves his eternal pre-existence unto his incarnation, so it
is not only intended. He was so before Abraham, as that the care.o(f the church was then and always from the beginning on him. And
Mle discharged this office four ways:h (Ist,) By personal appearances in the likeness of human nature, in
/he shape of a man, as an indication of his future incarnation; and
under those appearances instructing the church. So he appeared
iulto Abraham, to Jacob, to Moses, to Joshua, as I have proved elsewh.re. And those peculiar appearances of the person of the Son for
the: instruction of believers, are a full demonstration that the care and
woirk of it were committed unto him in a peculiar manner. And I
arih not without thoughts, although I see some difficulty in it, that
they whole Old Testament, wherein God perpetually treats with men
~uy 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.
X (2dly,) By the ministry of angels. Upon his undertaking to be
kthe mediator for the church with God, the angels were in a peculiar
namner put into dependence on him, even as he became a new and
irmediate head unto the whole creation. This belonged unto that
ep ecial glory which he had with the Father " before the world was,"
whereof we have treated before. All things were to be anew gathered!into a head in him, "both which are in heaven, and which are on
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.
(3dly,) 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, which have been since
the world began," Luke i. 70. But it was the Spirit of Christ that
wvas in them that spake by them, that revealed the things which conCerned the redemption and salvation of the church, 1 Peter 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 dis



90-                THE PERSON OF CHRIST.
obedience, I Peter iii. 19, 20. For he was so the prophet of the
church always as to tender manifold instructions unto the perishing,
unbelieving world. Hence is he said to lighten "every man that
cometh into the world," John i. 9, by one way or other communicating 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 "darkness comprehend it
not," verse 5.
(4thly,) 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 illuminating o#
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 i.
more but a man. His human nature had no existence until the'
fulness of time, the latter days, and therefore could effect or opegate
nothing before. And whereas the apostle distinguisheth between
the speaking of God in the Son and his speaking in the proph*ets,
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 w'th
respect unto his being the peculiar fountain of life and light unto tlhe
whole church in all ages.
It is true, we have under the Gospel many unspeakable advantages
from the prophetical office of Christ, above what they enjoyed under!
the Old Testament; but he was the prophet of the church equally inj
all ages. Only he hath given out the knowledge of the mind of Godl
in different degrees and measures; that which was most perfect being
for many reasons reserved unto the times of the Gospel; the sim
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 any more? If they shall say that
he is so by his Spirit, his Word, and the ministry which he hath
ordained; I say, so was he the prophet of the church before his
incarnation also. To confine the offices of Christ, as unto'their
virtue, power and efficacy, unto the times of the Gospel only, is,
utterly to evacuate the first promise, with the covenant of graicel
founded thereon. And their minds are secretly influenced by i a
disbelief of his divine person, who suppose that the respect of the
church unto Christ, in faith, love, trust, and instruction, commencetlh
from the date of his incarnation.




THE DIVINE MIND COMPREHENDED ONLY BY CHRIST.    91
[2.] The full comprehension of the mind and will of God, of the
whole divine counsel concerning his glory in the sanctification and
salvation of the church, could not at once reside in the mind of any
mere creature. Yet was this necessary 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 knowledge
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
nind and will by angels and men. But as 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 declared, by any of them. Hence the angels themselves-notwithstanding their residence in the presence of God, beholding his
face, and all the glorious messages wherein they were employedlefarned more of his mind after the personal ministry of Christ, and
ti4e revelation of the mysteries of his counsel therein, than ever they
lknew before, Eph. iii. 8, 9, 11; 1 Peter i. 12. And on the account
5f their imperfection in the comprehension of his counsels, it is
said that " he charged his angels with folly," Job iv. 18. 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 Peter i. 11, 12.
To this purpose is that divine testimony, John i. 18, " No man
hlath seen God at any time; the only-begotten Son, who is in the
biosomn 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 of 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, that " all that ever caime before him were thieves and,robbers, but the sheep did not hear them,", John x. 8. This some
of old impiously applied unto the prophets of the Old Testament;
whereas he intended it only of those false prophets who pretended
of themselves that they, any of them, were the ~Messiah, the great




92                 THE PERSON OF CHRIST.
Shepherd of the sheep, whom his elect sheep would not attend unto.
But it is true that all who went before 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 Mohammed feigned
concerning himself and his Alkoran. 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 fictitious 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 cormparison of some other heavenly mysteries, he asks of him, "If I havkte
told you earthly things, and ye believe not," (things wrought in thie
earth and in your own breasts,) "how shall ye believe if I tell youi,
of heavenly things i'" if I declare unto you the deep counsels of the
will of God above, verse 12. But hereon a question might arise,
how he should himself come to the knowledge of these heavenly
things whereof they had never heard before, and which no other
man could tell them of, especially considering what he had said.
before, verse 11, "We speak that we do know, and testify tillat
we have seen."  Hereof he gives an account in these words. Wherefore the ascending into heaven, which he denies unto all men what-i
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 account: 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 declare 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 essence and glory of his divine nature. This is the
full of what we assert. In the knowledge and revelation of heavenly
mysteries, unto the calling, sanctification, and salvation of the churclh
doth the prophetical office of Christ consist. This he positively
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




THE FULNESS OF THE SPIRIT IN CHRIST.           93
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 personal union with himself-he alone
is meet and able to be the prophet of the church in the revelation
of the heavenly mysteries of the counsels of the will of God. In
him alone were " hid all the treasures of wisdom and knowledge,"
Col. ii. 3, because in him alone " dwelt the fulness of the Godhead
bodily," verse 9.
I do not hereby ascribe the infusion of omniscience, of infinite
tunderstanding, wisdom, and knowledge, into the human nature of
fjhrist. It was and is a creature, finite and limited, nor is a capable
isubject 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
Spifrit of the LORD did rest upon him, the spirit of wisdom and
un 0derstanding, the spirit of counsel and might, the spirit of knowleddge and of the fear of the LORD, and made him of quick undersJanding in the fear of the LORD, Isa. xi. 2, 3.
7 [3.] The Spirit of God dwelling in him, in all the fulness of his!graces and gifts, gave him an understanding peculiar unto himself;
as above thyft of all creatures, so beneath the essential omniscience
iof 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, Rev.
i. 1. But he is the prophet of the church in his whole entire person,
arid revealed the counsel of God, as he was in heaven in the bosom
T~ the Father.  Cursed be he that trusteth in man, that maketh
[flesh his arm, as to the revelations of the counsels of God.  Here
lies the safety, the security, the glory of the church. How deplorable
is the darkness of 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 apostasy 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 foolish in their
imaginations! How wofully did all their inquiries after the nature
and will of God, their own state, duty, and happiness, issue in
curiosity, uncertainty, vanity, and falsehood! Hi-e who is infinitely
gOod and compassionate, did from the beginning give some relief in
tQis woful state, by such parcels of divine revelations as he thought
meet to communicate 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 staers in the night. But it was the rising of the




94                  THE PERSON OF CHRIST.
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 divine person of the
Son of God, in whom were hid 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 assurance of things invisible
and eternal.
Three things are necessary, that we may have the benefit and
comfort of divine light or truth —st, 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 cannotl
attain unto stability and assurance in the faith of it, or obedience/
unto it.
Ist, 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 resti 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 knoby,
because not revealed.
2dly, And it must be infallible also. For this divine trut.
whereof we treat, being concerning things unseen-heavenly, eternal,
mysteries, transcending the reach of human reason-nothing but the
absolute infallibility of the revealer can bring the mind of man toi
assurance and acquiescency.  And whereas the same truth enjoins
unto us duties, many of them contrary unto our inclinations anid
cross unto our several interests-the great guides of corrupted naturei —
the revelation of it must proceed from sovereign authority, that tlih
will may comply with the mind in the embracement of it. All these',
are absolutely secured in the divine person of the great prophet of
the church. His infinite wisdom, his infinite goodness, his essential
veracity, his sovereign authority over all, give the highest assurance
whereof a created understanding is capable, that nothing is detained
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, anl'd
undergo the worst of present evils; 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 RELATION OF THE SPIRIT TO CHRIST AS PROPHET.    95
the glory of God, whose faith rests not in the divine person of Jesus
Christ, the great prophet of the church. And he who there finds
rest unto his soul, dares not admit of any copartners 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 power 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 re1eive spiritual things in a due manner when revealed. Wherefore, it
Wvas the work of this prophet, not only to make known and declare
the doctrines of truth, which are our external directive light, but also
t.o irradiate and illuminate our minds, so that we might savingly
vpprehend them. And it is no wonder if those who are otherwise
mindled, who suppose themselves able to receive spiritual things, the
thinrgs of God, in a due manner, upon their external proposal unto
thein, are regardless of the divine person of Christ as the prophet of
the church. But hereon they will never have experience of the life
ald power of the doctrine of the Gospel, if the apostle is to be believed, 1 Cor. ii. 9-12.  Now, this internal illumination of the minds
4}f men unto the acknowledgment of the truth can be wrought in'them only by the Holy Spirit of God, Eph. i. 17-19; 2 Cor. iii. 18.
Shone, therefore, could be the prophet of the church, but he who had;he power to send the Holy Spirit to enable it to receive his doctrine
bty:the saving illumination of the minds of men. And this alone he
co4]d do, whose Spirit he is, proceeding from him; whom he theref0'e 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 onlybegotten 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,
bWt embrace pernicious errors in-the stead thereof.  So it is with the
cXocinians, and all that follow them. For whereas they scarceiy own
ainy other office of Christ but his prophetical-looking on him as a,;nan sent to teach the mind of God, and to confirm his doctrine by




96                 THE PERSON OF CHRIST.
his sufferings, whereon he was afterward 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 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 draw-i
ing the soul into the love and delight of what they know, or in its!
transforming efficacy changing the mind into its own image and'
likeness.
(2.) The same also is the state of things with respect untoi his
kcingly ofgice and power. But this I have at large treated on 6lsewhere, and that much unto the same purpose; namely, in the exlosition of the 3d verse of the 1st chapter of the Epistle unto t he
HIebrews. Wherefore I shall not here enlarge upon it.
Some seem to imagine, that the kingly power of Christ towards
the church consists only in external rule by the Gospel and the law~
thereof, requiring obedience unto the officers and rulers that he hath;.
appointed therein. It is true, that this also belongs unto his kinglyv
power and rule; but to suppose that it consisteth solely therein, i;
an ebullition from the poisonous fountain of the denial of his diviini
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'vir
power. But indeed no one act of his kingly office can be arighi
conceived or acknowledged, without a respect had unto his divine
person. I shall instance only unto this purpose in two things in
general.
[1.1 The extent of his power and rule gives evidence hereunto. It
is over the whole creation of God.  "All power is given him in
heaven and earth," Matt. xxviii. 18.  "All things are put under
his feet, he only excepted who put all things under him," I Cor.
xv. 27; and he is made "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 external law or rule, as the whole inaAl-:
mate creation, heaven, and earth, and the sea, with all things i-$
them and under them, (Phil. ii. 10,) with the dead bodies of men
which he shall raise aot the last day.




GODHEAD ESSENTIAL TO HIS KINGLY OFFICE.         97
For this power over the whole creation is not only a moral right
to rule and govern it; but it is also accompanied 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. 10-12,
" Thou, Lord, in the beginning hast laid the foundation of the earth;
and the heavens are the works of thine hands: they shall perish,
but thou remainest; and they all shall 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 shall not fail." 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,
tin the end. Omnipotency, accompanied with eternity and immutaIbility, are required hereunto.
It is a vain imagination, to suppose that this power can reside in
mh rere creature, however glorified and exalted. All essential divine
pro/perties are concurrent with it, and inseparable from it. And where
ared the properties of God, there is the nature of God; for his being
anLtd his properties are one and the same.
/If the Lord Christ, as king of the church, be only a mere man, and
b~ as such only to be considered, however he may be exalted and
glorified —however he may be endowed with honour, dignity, and!vuthority-yet he cannot put forth or act any real physical power
tmmediately and directly, but where he is present. But this is in
heaven only; for the heaven must receive him "until the times of
the restitution of all things," Acts iii. 21. And hereon his rule and
ower would be the greatest disadvantage unto the church that
cou[old befall it. For suppose it immediately under the rule of God,
ewv/en the Father; his omnipotency and omnipresence, his omniscience
aind 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-were a stable foundation for
faith to rest upon, and an everlasting spring of consolation. But
now, whereas all power, all judgment, all rule, is committed unto the
Son, and 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
himself, and by the virtue of his presence with me, to make what
changes and alterations he pleaseth in the minds of men, and in the
ihole creation of God, to relieve, preserve, and deliver me, and to
ri-ise 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 always
VOL. I.                                            7




98                  THE PERSON OF CHRIST.
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 utterly 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 omni-,
science, with infinite, divine power and virtue, to be acted at hiX,
pleasure in and over the whole creation-and you rase the foundation(
of all Christian faith and hope to the ground.
There are no true believers who will part with their faith hereinr
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 surprisals, fears, and dangiers,
in every trial or duty they may be called unto, in every difflculty
they have to conflict withal.  And to expect these things any othrrwise but by virtue of his divine nature, is wofully to deceive oz\r
own souls.  For this is the work of God.                       )
[2.] The rule of Christ, as king of the church, is internal a.nl
spiritual, over the minds, souls, and consciences of all that do be-}
lieve. There is no one gracious acting of soul in any one believer.,
at any time in the whole world, either in opposition unto sin or th[
performance of duty, but it is influenced and under the guidance  o;f
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 thaA
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 retired actings of 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 hereto.
1st, That he be xopa/oyvvarnl-that he have an actual inspection
into all the frames, dispositions, thoughts, and internal actings, of all,
believers in the whole world, at all times, and every moment.i
Without this, he cannot bear that rule in their souls and consciences
which we have described, nor can they act faith in him, as the.
occasions do require.  No man can live by faith on Christ, no mai
can depend on his sovereign power, who is not persuaded that al!




GODHEAD ESSENTIAL TO HIS PRIESTLY OFFICE.         99
the frames of his heart, all the secret groans and sighs of his spirit,
all the inward 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 opened unto his
eyes, Heb. iv. 13. And he says of himself, that he "searcheth"
(that is, knoweth) " the hearts and reins of men," 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 actings of the souls of believers; —an intimate, efficacious operation with them in every duty, and under 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 rase
-the foundation of Christian religion.  Neither faith in, nor love
into him, nor dependence on him, nor obedience unto his authority,
(an be preserved one moment, without a persuasion of his immediate
iintuition and inspection into the hearts, minds, and thoughts of all
inen, with a real izfltence 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 the Christian religion, instead
of the saving power thereof.
(3.) The same may be said concerning his sacerdotatl office, and
all the acts of it. It was in and by the human nature that he
offered himself a sacrifice for us. He had somewhat of his own to
6offer, 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.
God was to purchase 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, whatever 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 churchis
saved by his offices, because they are his. This is the substance cil




100                 THE PERSON OF CHRIST.
the testimony given concerning him, by God, even the Father,
1 John v. 10, O 11.  "This is the record " that God hath testified
concerning his Son, "that God hath given to us eternal life, and
this life is in his Son."  Eternal 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 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 discharge of them.
CHAPTER VIII.
The Faith of the Church under the Old Testament in and concerning the Persoi
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.  But that
this faith of theirs did principally respect his person, is what shahi
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 would redeem the church.
The apostle Peter, in the confession he made of him, (Matt. xvi.
16,) exceeded the faith of the Old Testament in this, that he applied
the promise concerning the Messiah unto that individual person,:
"Thou art the Christ, the Son of the living God "-he that was to
be the Redeemer and Saviour of the church.  Howbeit Peter then
knew little of the way and manner whereby he was principally so to
be. And therefore, when he began to declare them unto his disciples-namely, that they should be by his death and sufferings-he
in particular was not able to comply with it, but, saith he, " Master,
that be far from thee," verse 22. As "flesh and blood"-that is,
-his own reason and understanding-did not reveal or declare Him.ufiito Peter to be the Christ, the Son of the living God, but the'Father which is in heaven; so he stood in need of fresh assistance




HOW REVEALED UNDER THE OLD TESTAMENT.          101
from the same almighty 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 evidence 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 thereby, 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 befell
them on the account of the first sin and apostasy from God.
God gave them, indeed, representations and prefigurations of his
$ffice and work also. IIe did so by the high priest of the law, the
tiabernacle, with all the sacrifices and services thereunto belonging.
X11 that Moses did, as a faithful servant in the house of God, was
put a "testimony of those things which were to be spoken after,"
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 instruction, evidently expressing the principal
works of Christ's mediation, yet were they not so unto them. For
the veil is now taken off from them in their accomplishment, and a
declaration is made of the counsels of God in them by the Gospel..?1he 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 earnestly longed for
their accomplishment-that the day might break, and the shadows
fly away by the rising of the Sun of Righteousness with healing in
his wings. But as unto his 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 bet-ween
God and man, was concerning his incarnation-that he should be
the seed of the woman, Gen. iii. 15; 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




102                THE PERSON OF CHRIST.
of mankind from the state of sin and apostasy whereinto they
were cast, with the nature of the faith and obedience of the churchwill not admit 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, xv. 18, xxii. 18; which promise is explained by
the apostle, and applied unto Christ, Gal. iii. 8. 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 instructed his sons in was-that the Shioloh
should come, and unto him should be the gathering of the nations~
Gen. xlix. 10. Job's faith was-that his Redeemer was the Living:
One, and that he should stand on the earth in the latter day,
Job xix. 25.
The revelations made unto David principally concerned His person,
and the glory thereof. See Ps. ii., xlv., lxviii., lxxii., cx., cxviii., especially Ps. xlv. and lxxii. compared, which give an account of their
apprehensions concerning him.
The faith of Daniel was, that God would show mercy, for the Lord's
sake, Dan. ix. 17; and of all the prophets, that the "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 appeearance-s under the
Old Testament, especially that most illustrious representation 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 "the Spirit of Christ that was in
them testified beforehand of his sufferings, and the glory that should
follow," I Peter i. 11; —an illustrious testimony whereunto we have
given us, Ps. 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 the 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 trust in themselves, or boasting in
their present privileges, which they were exceedingly prone unto.




PROGRESS OF ERROR IN THE CHURCH OF ISRAEL.        103
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 carnal, 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 renunciation
of all the grace of the promises of God, proved their utter ruin. For
wj'hen he camle in the flesh, after so many ages, filled up with contfinued expectations, they rejected and despised him as one that had
iieither form nor comeliness for which he should be desired.  So doth
it fall out in other churches. That which was faith truly spiritual
hnd 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 carcase, wherein the animating Spirit of grace
idoth 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 inclinations oI men.
CHAPTER IX.
Honour due to the Person of Christ-The Natulre and Causes of it.
Many other considerations of the same nature with those foregoing,
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 Apostle 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 nan me of Chris



104                 THE PERSON OF CHRIST.
tians. 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, with all the acts and
duties which properly belong thereunto, and are, therefore, peculiarly Christian, and all the benefits and privileges we receive by it,
or by virtue of it, with the whole of the honour and glory that arise
unto God thereby, have all of them their formal nature 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 uninterrupted 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 s'{s
the person of Christ in religion? For it proceeds on this suppositiori,
and is determined accordingly —that there is something in religiox
wherein the person of Christ is of no use at all; —a vain imaginationl
and such as is destructive unto the whole real intercourse betweelh
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:  I. Honour.
II. Obedience.  III. Conformity.  IV. The use we make of him,
for the attaining and receiving of all Gospel privileges-all grace
and glory. And hereunto the whole of our religion, as it is Chriatian or evangelical, may be reduced.
I. The person of Christ is the object of divine honour and worship.
The formal object and reason hereof is the divine nature, and its
essential infinite excellencies. For they are nothing but that respect
unto the Divine Being which is due unto it from all rational creatures, regulated by revelation, and enforced 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
contradiction, that any creature should, on any account, be the immediate, 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.




DIVINE HONOUR DUE TO THE PERSON OF CHRIST.    105
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
hadowed and veiled thereby from the eyes of men; when "he
made himself of no reputation, and took on him the form of a
ervant." But he eternally and unchangeably continued "in the
Iform of God," and " thought it not robbery to be equal with God,"
Phil. ii. 6, 7. He can no more really and essentially, by any act of
Condescension or humiliation, cease to be God, than God can cease
tco be. Wherefore, his being clothed with our nature derogates
inothing from the true reason of divine worship due unto him, but
tidds an effectual motive unto it. He is, therefore, the immediate
Aqbject of all duties of religion, internal and external; and in the
dcispensation of God towards us, none of them can be performed in a
du', manner without a respect unto him.
%This, then, in the first place, is to be confirmed; namnely, that all
divine honour is due unto the Son of God incarnate-that is, the
peJon of Christ.
John v. 23: It is the will of the Father, "That all men should
ho nour the Son, even as they honour the Father. He that honouretch not the Son, honoureth not the Father which hath sent him."
tome considerations on this divine testimony will confirm our positpon. It is of the Son incarnate that the words are spoken —as all
j)udgment was committed unto him by the Father, as he was " sent"
b~i him, verse 22-that is, of the whole person of Christ in the exercise of his mediatory office. And with respect hereunto it is that
thee mind of God is peculiarly revealed. The way whereby God
irranifesteth his will, that all men should thus honour the Son, as
tkey honour the Father, is by committing all power, authority, and
judgment unto him, verses 20-22, "For the Father loveth the Son,
and showeth him all things that himself doeth: and he will show
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 forqnal 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 honourroig of the Son, seeing the sole cause and reason of this divine honour
id the divine nature, which the Son is no less partaker of than the
Slather? I answer



106                THE PERSON OF CHRIST.
(1.) He doth not in this command intend the honour and worship
of Christ absolutely as God, but distinctly as the Son; which peculiar worship 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 " as he was now7
sent of the Father," and that in the " form of a servant," this honourA
should not be due unto him. And the world was then far froml
thinking that it was so; and many, I fear, are yet of the same mind.
He is, therefore, to be honoured by us, according to the will o{f
God, zaeJo, "in like manner," as we honour the Father.
[1.] With the same honour; that is, divine, sacred, religious, anal,
supreme. To honour the Father with other honour, is to dishonoui'
him. When men design to give glory and honour to God which i.s
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 ~al11
into idolatry, by the worship of their own imaginations. So wa8 it
with the Israelites, when they thought to have given glory to God by
making a golden calf, whereon they proclaimed a feast unto Jelovah, Exod. xxxii. 5. And so was it with the heathen in all th'ir
images of God, and the glory which they designed to give high
thereby, as the apostle declares, Rom. i. 23-25. This is one kind off
idolatry-as the other is-the ascribing unto creatures anything thaft
is proper and peculiar unto God, any divine excellency. And we dw )
not honour God the Father with one kind of honour, and the Si6n
with another. That were not to honour the Son xaO0c, "as" ve
honour the Father, but in a way infinitely different from it.
[2.] In the same manner, with the same faith, love, reverence, an d
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 enforcement; he that honours not
the Son, honours not the Father. He who denieth the Son (herein)
" hath not the Father; [but he that acknowledgeth the Son, hath the
Father also,]" 1 John ii. 23. " And this is the record, that God,
hath given to us eternal life; and this life is in his Son. He thatl
hath the Son, hath life; and he that hath not the Son of God hatli
not life," 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 thMs
great fundamental principle of our religion is, if not disbelieved, yeo




DIVINE HONOUR RENDERED TO CHRIST BY ADORATION.  107
not much attended unto in the world. Many, who profess a respect
uito the Divine Being and the worship thereof, 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
reigious worship, yet the same distinct veneration of him as of the
F &ther, they seem not to understand, or to be exercised in. Howb it, all the, acceptance of our persons and duties with God depends
oIl this one condition-" That we honour the Son, even as we honour
tlle Father."  To honour the Son as we ought to honour the
Fcther, is that which makes us Christians, and which nothing else
wi'l so do.
>his honour of the person of Christ may be considered-in the
da{ties 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. 1st, Adoration; 2dly, Invocati1on.
ls#f, Adoration is the prostration of soul before him as God, in the
ockcn wledgent of his divine excellencies and the ascription of them
antol hirm.  It is expressed in the Old Testament by ijnnr,; that is,
auminbly to bow down ourselves or our souls unto God. The LXX.
cecder it constantly by rpoaxuvvwJ; which is the word ilsed in the New
re stament unto the same purpose. The Latins expressed it usually
7yi adoro. And these words, though of other derivations, are of the
ea.:e signification with that in the Hebrew; and they do all of them.nc]ude some external sign of inward reverence, or a readiness thereint+. Hence is that expression,' He bowed down his head and
ohipped," [Gen. xxiv. 26;] see [also] Ps. xcv. 6.  And these
4xternal signs are of two sorts.  (Ist,) Such as are natural and occa-;ionhal; (2dly,) Such as are solemnr, stated, or instituted.  Of the first; art are the lifting up of our eyes and hands towards heaven upon
)-ur thoughts of him, and sometimes the casting down of our whole
Jersons before him; which deep thoughts with reverence will produce.
3utward instituted signs of this internal adoration are all the ordii.ances of evangelical worship.  In and by them  do we solemnly.rofess and express our inward veneration of him. Other ways may
)e invented to the same purpose, but the Scripture knows them not,
Tea, condemns them.  Such are the veneration and adoration of the
p)retended images of him, and of the Host, as they call it, among the?ipsts.
Tlhis 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
ro'n the whole rational creation of God. So is it given in charge
into the angels above. For when he brought the First-begotten into




108                 THE PERSON OF CHRIST.
the world, he said, IIpo6xuYaacidwv acv g  rGCvir5 ayyeXoi ~Eou; that it,
mn'S[-9 ihc-.slnrnn " Worship him, all ye gods," Ps. xcvii. 7. " Let
all the angels of God worship him," adore him, bow down befo re
him, Heb. i. 6.  See our exposition of that place;-the design {of
the whole chapter being to express the divine honour that is dle
unto the person of Christ, with the grounds thereof. This is title
command given also unto the church, " He is thy Lord, and worship
thou him," Ps. 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, "A-iZd
I beheld, and, lo, in the midst of the throne and of the four beadits,
and in the midst of the elders, stood a Lamb as it had been sla4in,
having seven horns and seven eyes, which are the seven Spirits (of
God sent forth into all the earth. And he came and took the boodk
out of the right hand of him that sat upon the throne.  And wh'en
he had taken the book, the four beasts and four and twenty dtders
fell down before 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 redeem  d us
to God by thy blood, out of every kindred, and tongue, and peogple,
and nation; and hast made us unto our God kings and priests: abed
we shall reign on the earth. And I beheld, and I heard the voices oi
many angels round about the throne, and the beasts, and the elders:
and the number of them was ten thousand times ten thousand, ahd
thousands of thousands; saying with a loud voice, Worthy is fthe
Lamb that was slain to receive power, and riches, and wisdom, }and
strength, and honour, and glory, and blessing.  And every creafture
which is in heaven, and on the earth, and under the earth, and sinel
as are in the sea, and all that are in them, heard I saying, Blessigrcg
and honour, and glory, and power, be unto him that sitteth upon th e
throne, and unto the Lamb, for ever and ever. And the four beast f
said, Amen. And the four and twenty elders fell down and wor
shipped him that liveth for ever and ever."
The especial object of divine adoration, the motives unto it, anc:"
the nature of it, or what it consisteth in, are here declared.
The object of it is Christ, not separately, but distinctly from th.
Father, and jointly with him. And he is proposed, 1st, As havip_,g
fulfilled the work of his mediation in his incarnation and oblation —
as a Lamb slain.  2dly, In his glorious exaltation-" in the midst lo
the throne of God."  The principal thing that the heathen of," l(
observed concerning the Christian religion, was, that in it "praipee
were sung to Christ as unto God."
The motives unto this adoration are the unspeakable benef~tf




NATURE OF THE ADORATION RENDERED TO CHRIST.    109
which we receive by his mediation, "Thou art worthy, for thou
lTast slain, and hast redeemed us unto God," &c.
i Hereon the same glory, the same honour, is ascribed unto him as
uilto God the Father: "Blessing, and honour, and glory, and power,
b  unto him that sitteth upon the throne, and unto the Lamb, for
ever and ever."
The nature of this adoration is described to consist in three things.
lit, Solemn prostration: "And the four living creatures said, Amen.
Amnd the four and twenty elders fell down and worshipped him that
liv-eth for ever and ever." So also is it described, chap. iv. 10, 11.
2c4ly, In the ascription of all divine honour and glory, as is at large
ex:pressed, chap. v. 11-13. 3dly, In the way of expressing the design
of;,their souls in this adoration, which is by the 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 excellencies,
%scriITtions of glory and honour with praise-doth religious adoration consist.  And they belong not unto the great holy society of
helns who worship above and here below-whose hearts are not.lways ready unto this solemn adoration of the Lamb, and who are
aot &n all occasions exercised therein..Apnd this adoration of Christ doth differ from the adoration of
prd, absolutely considered, and of God as the Father, not in its
maature, but merely on the account of its especial motives.  The
)rincipal motive unto the adoration of God, absolutely considered,
s khe work of creation-the manifestation of his glory therein-.vitli all the effects of his power and goodness thereon ensuing. So
t isideclared, chap. iv. 11, "Thou art worthy, O Lord, to receive
Ilofy, and honour, and power: for thou hast created all things, and
Bol thy pleasure they are and were created."  And the principal
riotive unto the adoration and worship of God as the Father, is that:i ernal love, grace, and goodness, which he is the fountain of in a
eculiar manner, Eph. i. 4, 5. But the great motive unto the adoraion of Christ is the work of redemption, Rev. v. 12, " Worthy is
he Lamb that was slain to receive power, and riches, and wisdom,
uad strength, and honour, and glory, and blessing."  The reason
v-hereof is given, verses 9, 10, " For thou wast slain, and hast releemned us unto God by thy blood; and made us unto our God
r:ings and priests." The adoration is the same, verse 13, " Blessing,
rwd:honour, and glory, and power, be unto him that sitteth upon,hej throne, and unto the Lamb, for ever and ever." But the imme1iayte motives of it are different, as its objects are distinct.
)Herein no small part of the life of the Christian religion doth,olmsist. The humbling of our souls before the Lord Christ, from an




110                 THE PERSON OF CHRIST.
apprehension of his divine excellencies-the ascription of glori,
honour, praise, with thanksgiving unto him, on the great motive f
the work of redemption with the blessed effects thereof-are things
wherein the life of faith is continually exercised; nor can we hate
any evidence of an interest in that blessedness which consists in the
eternal assignation of all glory and praise unto him in heaven, if nvTe
are not exercised unto this worship of him here on earth.
2dly, Invocation is the second general branch of divine honour  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 spiritiual
life. And it consisteth in two things, or hath two parts. (1st,) hikn
ascription of all divine properties and excellencies unto him whem
we invocate.  This is essential unto prayer, which without it is btlt
vain babbling. Whoever cometh unto God hereby, " must beliedie
that he is, and that he is the rewarder of them that diligently serek
him."  (2dly,) 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 infiniitely
divine excellencies. This is the proper acting of faith with reispect
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 departing
soul by solemn invocation into the hands of his Father, Ps. xxxii, 15
Luke xxiii. 46, "Father, into thy hands I commit my spirit." A d
-to evidence that it is the will of God that we should honour t~h
Son, as we honour the Father, even as the Son himself in his hulmIar
nature, who is our example, honoured the Father-he who lfirst
died in the faith of the Gospel, bequeathed his departing soul (int(
the hands of Jesus Christ by solemn invocation, Acts vii. 59, " T4e3
stoned Stephen, ~rjxoXo60/,vov, solemnly invocating, and saying, Lo rc
Jesus, receive my spirit." And having by faith and prayer left h ii,
own soul safe in the hands of the Lord Jesus, he adds one petitio0r
more unto him, wherewith he died: "Lord, lay not this sin to thei.:
charge," verse 60.  Herein did he give divine honour unto Chris,
in the especial invocation of his name, in the highest instances tha
can be conceived.  In his first request, wherein he committed hbi
departing soul into his hands, he ascribed unto him  divine omni1
science, omnipresence, love, and power; and in the latter, for hi
enemies, divine authority and mercy, to be exercised in the pardcli
of sin.  In his example is the rule established for the especial inv,-o
cation of Christ for the effects of divine power and mercy.   "
Hence the apostle describeth the church, or believers, and disin
guisheth 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 Jeb, u




DIVINE HONOUR RENDERED TO CHRIST BY INVOCATION.  111
Christ, both their Lord and ours."  To call on the name of the Lord
Jesus expresseth solemn invocation in the way of religious worship.
rThe 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
ts distinguished from them all-it calls on the name of our Lord
CIesus 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
lnanner how it is exercised on Christ, we shall declare afterward.,But the apostle, treating of the nature and efficacy of this invocation,!ffirms, that we cannot call on him in whom we have not believed,
Iom. x. 14. Whence it follows, on the contrary, that he on whom:4ve 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
Chr ist, expressing their faith in him: " Even so, come, Lord Jesus,"
Rev,. xxii. 20.
"here is not any one reason of prayer-not any one motive unto
it- -not any consideration of its use or efficacy-but renders this
pemuliar invocation of Christ a necessary duty. Two things in
ge9feral are required to render the duty of invocation lawful and
Rueful.  First, That it have a proper object.  Secondly, That it have
brevalent mnotives and encouragements unto it. These in concurtience are the formal reason and ground of all religious worship in
general, and of prayer in particular.  So are they laid down as the
fo!ndation of all religion, Exod. xx. 2, 3, "I am the Lord thy
G'd" —that is, the proper object of all religious worship-"which
brnught thee out of the land of Egypt, out of the house of bondage;"
which being summarily and typically representative of all divine
lenefits, temporal, spiritual, and eternal, is the great motive there-iunto. 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 religious
{observance of him, and obedience unto him, Exod. xxiii. 21, "Beware of him, and obey his voice, provoke him not; for he will not
ipardon your transgressions; for my name is in him."  Because the
nainme of God was in him-that is, the divine nature, with sovereign
aLathority to punish or pardon sin-therefore was all religious obedience due unto him. And no motives are wanting hereunto. All
tiat the Lord Christ hath done for us, and all the principles of love,




112                 THE PERSON OF CHRIST.
grace, compassion, and power, from whence what he hath so done
did proceed, are all of this nature; and they are accompanied with
the encouragement of his relation unto us, and charge concerning us!
Take away this duty, and the peculiar advantage of the Christian~
religion is destroyed.
We have lived to see the utmost extremes that the Christian reli.
gion 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 himself.
The Socinians grant generally that it is lawful for us to call o~
Christ; but they deny that it is our duty at any time so to do. Buk`
as they own that it is not our duty, so on their principles it cannot6
be lawful.  Denying his divine person, they leave him  not the
proper object of prayer. For prayer without an ascription of divines
excellencies —as omniscience, omnipresence, and almighty power —,
unto him whom we invocate, is but vain babbling, that hath not[hing
of the nature of true prayer in it; and to make such ascriptions rljnto
him who by nature is not God, is idolatrous.
The solemn ordinary worship of the church, and so of priVate
believers in their families and closets, is under an especial directory
and guidance. For the person of the Father-as the eternal foiuntain of power, grace, and mercy-is the formal object of our prayerk,
unto whom our supplications are directed. The divine nature, absor
lutely considered, is the object of natural worship and invocationk;
but it is the same divine nature, in the person of the Father, thal;
is the proper object of evangelical worship and invocation.   o
our Saviour hath taught us to call on God under the name and
notion of a father, pMatt. vi. 9; that is, his God and our God, lis
Father and our Father, John xx. 17. And this invocation is to b1e
by and in the name of the Son, Jesus Christ, through the aid of thee
Holy Ghost. He 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 economy of his wisdom and grace, wherein hedoth dispense of himself unto us, in the persons of the Father, Son,<
and Spirit. Otherwise he will not be honoured or worshipped byi
us. And those who in their worship or invocation do attempt am
approach unto the divine nature as absolutely considered, without,
respect unto the dispensation of God in the distinct persons of tie6
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,




SEASONS OF INVOKING CHRIST.                11 3
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 evangelial invocation.  So it is declared, Eph. ii. 18, " Through him  we
lave access by one Spirit unto the Father."  It is the Father unto
vhom we have our access, whom we peculiarly 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
leaven and earth is 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
aJnme, and for his sake, John xiv. 13, 14, xvi. 23, 24. They did so
elf 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
Lordc's sake."  All this are we enabled unto by one Spirit-through
the iaids and assistance of the Spirit of grace and supplication, IRom.
viii.[ 26, 27. So that prayer is our crying-" Abba, Father," by the
Spi:it of the Son, Gal. iv. 6. This is farther declared, Heb. iv. 15, 16,
x. P/9-22.  Herein is the Lord Christ considered, not absolutely
witch respect unto his divine person, but with respect unto his office,
tbhat through " himr  our faith and hope might be in God," 1 Peter
i.?21.
Wherefore, it being our duty, as hath been proved, to invocate
tYne name of Christ in a particular manner, and this being the ordirna':y solemn way of the worship of the church-we may consider on
what occasions, and in what seasons, this peculiar invocation of
C1lrist, who in his divine person is both our God and our Advocate,
is necessary for us, and most acceptable unto him.. (lst,) Times of great distresses in conscience through temptations
cind desertions, are seasons requiring an application unto Christ by
e(special invocation.  Persons in such conditions, when their souls,
yes the Psalmist speaks, are overwhelmed in them, are continually
solicitous about compassion and deliverance.  Some relief, some
refreshment, they often find in pity and compassion from them who,aither 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 despised, and their troubles ascribed unto other
ccauses than what they are really sensible of, and feel within themstslves —as is commonly done by physicians of no value-it is an
aggravation of their distress and sorrow.  And they greatly value
evwry sincere 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
VOL. I.                                              8




1 14                THE PERSON OF CHRIST.
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, iv. 15, v. 2. So is he
also, as he alone who is able to succour, to relieve, and to deliver,
them.  "I-He is able to succour them that are tempted," chap. ii. 18.
Hereon are they drawn, constrained, encouraged to make appli-:
cations unto him by prayer, that he would deal with them according~
to his compassion 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 troubl!~,
is a time of the especial exercise of faith in Christ.  So himself}
gives direction, Jolhn xiv. 1, "Let not your heart be troubled: ye!
believe in God, believe also in me." Distinct actings of faith o4
Christ are the great means of supportment and relief in troubles.
And it is by especial invocation, whereby they put forth and exert"
themselves.
An instance hereof, as unto temptation, and the distress whkerewith it is attended, we have in the apostle Paul.  He had "a thborn
in the flesh," "a messenger of Satan to buffet" hinm. Both expressiions
declare the deep sense he had of his temptation, and the perplexity
wherewith it was accompanied.  "For this cause he besought,he
Lord thrice, that it might depart from him," 2 Cor. xii. 7, 8.  CUTe
applied himself solemnly unto prayer for its removal, and that fr&quently.  And it was the Lord-that is, the Lord Jesus Christ-unto,
whom he made his application. For so the name Lord is to bU
interpreted-if there be nothing contrary in the context-as tl'e3
name of God is of the Father, by virtue of that rule, 1 Cor. viii )6,
"To us there is one God, the Father; and one Lord Jesus Chri't."
And it is evident also in the context.  The answer he received unto
his prayerwas, " My grace is sufficient for thee; for my power [strength!]
is made perfect in weakness."  And whose power that was, who gave
him that answer, he declares in the next words, " Most gladly there-)
fore will I glory in my infirmities, that the power of Christ may restupon me;" that is, the power of him on whom he called, who gave
him that answer, "My power is made perfect in weakness."
(2dly,) Times of gracious discoveries either of the glory of Christl
in hiqnself, 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 Scripture varieth not;
but-as unto our perception and apprehension of it, whereby ouir
hearts and minds are affected with it in an especial manner —thrqle
are apparent seasons of it which no believers are unacquainted withhal.
Sometimes such a sense of it is attained under the dispensation O'f
the Word; wherein as Christ on the one hand is set forth evident4y




SEASONS OF INVOKING CHRIST.               115
crucified before our eyes, so on the other he is gloriously exalted.
Sometimes it 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. 55, 56-so he opens the veil
sometimes, and gives a clear, affecting discovery of his glory unto
Tthe 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
fof God with power, Rom. i. 4-cried unto him, " My Lord and
[my God," John. xx. 28. There was in his words both a profession
of his own faith and a solemn invocation of Christ. When, there-!fore, 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
tis iglory, and spake of him," John xii. 41. And Stephen, upon a
vie\v of it in the midst of his enraged enemies, testified immediately,
"  see the heavens opened, and the Son of man standing on the
ri4h&t hand of God."  And thereby was he prepared for that solemn
inrzvocation of his name which he used presently after, "Lord Jesus,
reaeive my spirit," Acts vii. 56, 59. And so, also, upon his appear/nce as the Lamb, to open the book of prophecies; wherein there
8vas an eminent manifestation of his glory-seeing none else could
)e found in heaven, or earth, or under the emarth, that was able to
-ipen the book, or so much as to look thereon," Rev. v. 3. "The
o cur and twenty elders fell down before him," and presenting all the
p:ayers of the saints, "sang a new song" of praise unto him, verses
84-10.  This is our duty, this will be our wisdom, upon affecting
ciscoveries 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 peculiar
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 IHoly 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
Vve do, were we not so much wanting unto ourselves and our own
cencerns. For although it be an act of sovereign grace in God to
g'r/nt it unto us, and affect us with it, as it seems good unto him,
yet is our diLty required to dispose our hearts unto its reception.




] 16               THE PERSON OF CHRIST.
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 divinei
love; did we more meditate on Christ and his glory; —we shouldi
more frequently enjoy these constraining visits of his love than now!
we do. So himself expresseth it, Rev. iii. 20, " Behold, I stanrd
at the door, and knock: if any man hear my voice, and open the
door, I will come in to him, and will sup with him, and he with
mle."  He makes intimation of his love and kindness unto us. But
ofttimes we neither hear his voice when he speaks, nor do open ouff
hearts unto him. So do we lose that gracious, refreshing sense of
his love, which he expresseth 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 pro:
mise. The expression is metaphorical, but the grace expressed is
real, and more valued than the whole world by all that have eiperience 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 forth\,in
the Book of Canticles. The church therein is represented as t3he
spouse of Christ; and, as a faithful spouse, she is always either s]icitbus about his love, or rejoicing in it. And when she hath attained
a sense of it, she aboundeth in invocation, admiration, and praisei
So doth the Church of the New Testament, upon an apprehensioIn
of his love, and the unspeakable fruits of it: "Unto him that loveli
us, and washed us from our sins in his own blood, and hath male$
us kings and priests unto God and his Father; to him be glory aiid
dominion for ever and ever, Amen," Rev. i. 5, 6. This, therefore, is
another season that calls for this duty.
(3dly,) Times of persecution for his 2Name's sake, and for thi:e
profession of the gospel, are another season rendering this peculiar
invocation of Christ both comely and necessary. Two things will
befall the minds of believers in such a season;- [lst,] that their
thoughts will be greatly exercised about him, and conversant with
him. They cannot but continually think and meditate on him for
whom they suffer. None ever suffered persecution on just grounds,
with sincere ends, and in a due manner, but it was so with them.'
The invincible reasons they have to suffer for him-taken from his
person, love, grace, and authority-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 continually present themselves unto their minde.
Wildernesses, prisons, and dungeons, have been filled with thougalts
of Christ and his love. And many in former and latter ages have
given an account of their communion and holy intercourse with the




SEASONS OF INVOKING CHRIST.              117
Lord Christ under their restraints and sufferings. 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.
[2dly,] 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 deliverance.  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 thenm; that his grace is 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
Jovye and mercy-for those supplies of 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
s({uls of them who truly believe in him.  So it was unto all the holy
jartyrs of old, and in latter ages.
This doctrine and duty is not for them who are at ease. The
fflicted, the tempted, the persecuted, the spiritually disconsolate,
twill 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';ospel, have been reduced unto outwardly unrelievable distresses,
hiave, as was said, left their testimony unto this duty, and the benefits
of it. The refreshment which they found therein was a sufficient
Valance against the weight of all outward calamities, enabling them
#o 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 himn 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.
(4thly,) When zwe have a due apprehension of the eminent actings
of any grace in Christ Jesus, and withal a deep and abiding sense
of our own want of the same grace, it is a season of especial application unto himn 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
cdiegree of perfection; and every one. of them did he exercise in its
Hiue manner and measure on all just occasions. But outward causes
amld circumstances gave opportunity unto the exercise of some of
tghem in a way more eminent and conspicuous than others were




118                 THIE PERSON OF CHRIST.
exercised in. For instance;-such were his unspeakable condescension, self-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 thereinconformity 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 filness. And
these things mutually promote one another in us, if duly attended
unto. A due sense of our own defect in any grace will farther 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  Under a sense of both, an immediate application uilto'Christ by prayer would be an unspeakable furtherance of our groN\th
in grace and conformity unto him.  Nor can there be any moyre
effectual way or means to draw supplies of grace from him, to draiv
water from the wells of salvation.  When, in a holy admiration o0f,
and fervent love unto, any grace as eminently exercised in and b~.y
hinr, 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 required-out of a sense of the all-fulness of
him, and their own defect in that grace which was necessary until
the peculiar duty there prescribed-immediately pray unto him, sayling, " Lord, increase our faith," Luke xvii. 5. The same is the case?
with respect unto any temptation that may befall us, wherewith he'
was exercised, and over which he prevailed.
(5thly,) 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 more
we have been in the exercise of faith on him in our lives, 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 an alike nature may be given
unto the same purpose.
An answer unto an inquiry which may possibly arise from wha4
we have insisted on, shall close this discourse.  For whereas the




SEASONS OF INVOKING CHRIST.             119
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?
Ans. 1. There is no precedent nor example of any such thing,
of 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 performance 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 confider 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
food things we pray for. And in our invocation of him, our faith
is fixed on, and terminated on his person. But-as he is in the
discharge of his mediatory office —through him "' our faith and hope
are in God," I Peter i. 21. He who is the Mediator, or Jesus Christ
th. Mediator-as God and man in one person-is the object of all
di vine honour and worship. His person, and both his natures in
ttat person, is so the object of religious worship. This is that which
wig are in the proof and demonstration of. Howbeit it is his divine
4f atmre, and not his discharge of the office of mediation, that is the
a'ormal reason and object of divine worship. For it consists in an
~ascription of infinitely divine excellencies and properties unto him
hom we so worship. And to do this on any account but of the
divine nature, is in itself a contradiction, and in them that do it
id olatry. Had the Son of God never been incarnate, he had been
ti:le object of all divine worship. And could there have been a?nediator between God and us who was not God also, he could
never have been the object of any divine worship or invocation.
Wherefore Christ the Mediator, God and man in one person, is in
all things to be honoured, 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 actinigs
of faith on him, under the same distinction, shall be declared in the
next chapter.




120                 THE PERSON OF CHRIST.
CHAPTER X.
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 fromn the beginning, or was necessary unto the worship of
God, or the justification and salvation of them that did obey him.
F'or, whereas it must be granted that "without faith it is impossible'
to please God," which the apostle proves by instances from thel
foundation of the world, Heb. xi.-they suppose it is faith in God
under the general notion of it, without any respect unto Christ, t!4at
is intended.  It is not my design to contend with any, nor expressy
to confute such ungrateful opinions-such pernicious errors.  Suclh
this is, which-being pursued in its proper tendency-strikes at th e
very foundation of Christian religion; for it at once deprives us Jof
all contribution of light and truth from the Old Testament. Somewhat I have spoken before of 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.
1. The first promise, Gen. iii. 15-truly called IIpfJ~rve77EXx0Y- -
was revealed, proposed, and given, as containing and expressing thfe
only means of delivery from that apostasy 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 Saviour 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.
2. It was the person of Christ, his incarnation and mediation,
that were promised under the naime 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 suffering, by his power. The'
accomplishment hereof was in God's sending his Son in the likeness1
of sinful flesh, in the fulness of time, made under the law, or by hi'
manifestation in the flesh, to destroy the works of the devil.  So is h




THE FIRST PROMISE CONSIDERED.              121
this promise interpreted, Gal. iii. 13, iv. 4; Heb. ii. 14-16; 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 consequence of that sin, is
everted hereby. And whereas the foundation of all God's future'dealing with them and their posterity 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 one in a million knows any thing of, or is
troubled with. This is but to lay the axe of atheism  unto all
religion built on divine revelation.  Besides, on this supposition,
the"e is in the words not the least intimation of any relief that God
tenidered unto our parents for their delivery from the state and
condition whereinto they had cast themselves by their sin and
ajostasy.  Wherefore they must be esteemed to be left absolutely
4lhder the curse, as the angels were that fell-which is to root all
religion out of the world. For amongst them who are absolutely
inder the curse, without any remedy, there can be no more than is
n hell.  Ori (2.) It must be, because some other way of deliverance and
~alvation, and not that by Christ, is here proposed and promised.
It, whereas they were to be wrought by the " seed of the woman"
— if this were not that Christ in whom we do believe, there was
a:lother promised, and he is to be rejected.  And this is fairly at
eonce to blot out the whole Scripture as a fable; for there is not a
kine of doctrinal truth in it but what depends on the traduction of
Christ from this first promise.
3. This promise was confrm1ned, and the way of the deliverance 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 substitution 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 " were redeemed with the precious blood of
Christ, as of a lamb without blemish and without spot," 1 Pet. i. 19.,S.Wherein the Holy Spirit refers unto the institution and nature of
aicrifices from  the beginning.  And he is thence represented in
hjaven as a " Lamb that had been slain," Rev. v. 6-the glory of
leaven arising from  the fruits and effects of his sacrifice.  And




122                 THE PERSON OF CZHRIST.
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
sacrifices were of divine institution or the invention of men.  And it
is so, amongst others, for the reasons ensuing:
(1.) On the supposition that they were of men's finding out and
voluntary observation, without any previous divine revelation, 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 seeal
and approbation unto the inventions of men.  But this is contrary
unto natural light, and the whole current of Scripture revelations. k
(2.) All expiatory sacrifices were, from the beginning, types arid
representations of the sacrifice of Christ; whereon all their use, efi;cacy, and benefit among men-all their acceptance with God-d'}4
depend.  Remove this consideration from them, and they were as)
irrational a service, as unbecoming the divine nature, as any thingi
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,f
any ordinary understanding could now suppose them a meet servicje
whereby to glorify the divine nature? Besides, all expiatory sacrificds
were of the same nature, and of the same use, both before and afte{?:
the giving of the law.  But that all those afterward 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 sin 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 assertors
of this opinion 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 headd
find out and appoint this divine service, which consisted only in tle)
prefiguration of him and his sacrifice; and that God should not only
approve of it, but allow it as the principal means for the establisli




THE FIRST PROMISE CONSIDERED.               123:ment and exercise of the faith of all believers for four thousand years;
is to indulge unto thoughts deviating from all rules of sobriety.  He
-t,hat sees not a divine wisdom in this institution, hath scarce seriously
e~xercised his thoughts about it.  But I have elsewhere considered
tPhe causes and original of these sacrifices, and shall not therefore
f~arther insist upon them.,
4. Our first parents and all their holy posterity did believe this
Pjromise, or did embrace it as the only way and means of their deliverance from the curse and state of sin; and were thereon justified
Tbefore God.  I confess we have not infallible assurance of any who
did so in particular, but those who are mentioned by name in ScriptPltre, as Abel, Enoch, Noah, and some others; but to question it
ctoncerning others also, as of our first parents themselves, is foolish
itnd impious.  This is done by the Socinians to promote another!esign, namely, that none were justified before God on the belief
of tL;e first promise, but on their walking according to the light of
natyire, and their obedience unto some especial revelations about
ten poral things-the vanity whereof hath been before discovered.
WIerefore, our first parents and their posterity did so believe the
firs  promise, or they must be supposed either to have been kept
uni er the curse, or else to have had, and to make use of, some other
weay of deliverance from it. To imagine the first is impious-for the
a'nostle affirms that they had this testimony, that they pleased God,
I4eb. xi. 5; which under the curse none can do —for that is God's
diispleasure. And in the same place he confirms their faith, and
justification thereon, with a " cloud of witnesses," chap. xii. 1. To
af-im  the latter is groundless; and it includes a supposal of the
relinquishment of the wisdom, grace, and authority of God in that
dijvine revelation, for men to betake themselves to none knows what.
I?'or that there was in this promise the way expressed which God in
dais 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,
a.nd proposed in that first promise.  And when this is done, they
must show 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 promn e the way and means of our deliverance from the curse and state
o sin, it was lawful unto men to forsake it, and to betake themselves




124                 THE PERSON OF CHRIST.
unto another way, without any supernatural revelation for theiri
guidance. For if it was not, their relinquishment of the promise;
was no less apostasy from God in the revelation of himself in a way~i
of grace, than the first sin was as to the revelation of himself in thde
works of nature: only, the one revelation was by inbred principlesi
the other by external declaration; nor could it otherwise be.  Or,(3.) That there was some other way of the participation of thet
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 things are plainly proved-which they will never be-whatkever men declaim about universal objective grace in the documente
of nature, it is but a vain imagination.
5. The declaration of this promise, before the giving of the law,J
with the nature and ends of it, as also the use of sacrifices, whe-reby
it was confirmed, was conzmnitted unto the ordinary mninistry ofi our
first parents and their godly posterity, and the extraordinary ministry
of the prophets which God raised up among them.  For God spi/ke
of our redemption by Christ by the mouth of his holy prophets frIom
the beginning of the world, Luke i. 70. No greater duty could Abe
incumbent -on them, by the light of nature and the express revelatkigon
of the will of God, than that they should, in their several capacities
communicate the knowledge of this promise unto all in whom the:{_
were concerned. To suppose that our first parents, who receivedl
this promise, and those unto whom they first declared it, looking oni
it as the only foundation of their acceptance with God and deliverance from the curse, were negligent in the declaration and preachi:fg
of it, is to render them brutish, and guilty of a second apostasy frown
God. And unto this principle-which is founded in the light c f
nature-there is countenance given by revelation also. For EnoclEi
did prophesy of the things which were to accompany the accomnplish-'
ment of this promise, Jude 14; and Noah was a preacher of the
righteousness to be brought in by it, 2 Peter ii. 5-as he was an heir
of the righteousness which is by faith, in himself, Heb. xi. 7.
6. All the promises that God gave afterward unto the churchb'
under the Old Testament, before and after giving the law-all the,
covenants that he entered into with particular persons, or the whole
congregation of believers-were all of them declarations and confirmations of this first promise, or the way of salvation by the media-:
tion of his Son, becoming the seed of the woman, to break the heaKc
of the serpent, and to work out the deliverance of mankind. AIs
most of these promises were expressly concerning him, so all of thfeir
in the counsel of God were confirmed in him, 2 Cor. i. 20. And [aas
there are depths in the Scripture of the Old Testament concerninig




ALL THE PROMISES CONFIRMATIONS OF THE FIRST.    125
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 conicerning temporal things were, on various occasions, superadded unto
his great spiritual promise of life and grace. And the enemies of
the person and mediation of Christ do contend that men are justified?by their faith and obedience with respect unto those particular reve-,lations, which were only concerning temporal things. But to suppose that all those revelations and promises were not built upon and
r/esolved into, did not include in them, the grace and mercy of this
first promise-is to make them curses instead of blessings, and depriy'ations 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
theyre was an ampliation of grace in the more full declaration of the
nafture of this promise, as well as an application unto their persons
unito whom they were made.  Such was the promise made unto
Aoraham, which had a direct respect unto Christ, as the apostle
poveth, Gal. iii. and iv.
/ 7. Those who voluntarily, through the contempt of God and divine,kace, fell off from the knowledge and faith of this promise, whether
Mt once and by choice, or gradually through the love of sin, were in:nQ better condition than those have been, or would be, who have so
fallen off or should so apostatize from Christian religion after its
rS telation and profession. And although this proved, in process of
t ine, both before and after the flood, to be the condition of the
gnerality of mankind, yet is it 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
" suffered all nations to walk in their own ways," Acts xiv. 16"winking at the times of their ignorance "-not calling them to
repentance, chap. xvii. 30; yea, he "gave them up unto their own
hearts' lust, and they walked in their own counsels," Ps. lxxxi. 12.
And nothing can be more derogatory unto the wisdom and holiness
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.
8. From these considerations, which are all of them unquestionable
pIrinciples of truth, two things are evident.
(1.) That there was no way of the justification and salvyation of
siriners revealed and proposed from the foundation of the world, but
oddly by Jesus Christ, as declared in the first promise.




126                 THE PERSON OF CHRIST.
(2.) That there was no way for the participation of the benefits 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 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 mediation was the same unto them who tlhenr
so believed, as it is now unto us after his actual exhibition in th&!
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 incarna-!
tion, and therein the determination of the individual person promised'
from the beginning, through the actual accomplishment of the w'rk
which he was promised for-faith in him, as the foundation of thlat
divine honour which it is our duty to give unto him, is far mdcre
evidently and manifestly revealed and required in the Gospel, For
under the New Testament, than it was under the Old. See Ep l.
iii. 8-11. The respect of faith now unto Christ is that which render~.
it truly evangelical.  To believe in him, to believe on his name, id
that signal especial duty which is now required of us.
Wherefore the ground of the actual assignation of divine honour.
unto the person of Christ, in both branches of it, adoration and invycation, is faith in him.  So he said unto the blind man whose eyes
he opened, " Believest thou on the Son of God?" John ix. 35. Ailxd
he said, " Lord, I believe; and he worshipped him," verse 38. AX)l
divine worship or a(doration is a consequent effect and fruit of faith':
So also is invocation; for " 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 peculiarlyi
depend on the performance or nonperformance of it than on any'
other duty whatever.  For constantly under those terms is it pre;
scribed unto us. " He that believeth on the Son hath everlasting
life: and he that believeth not the Son shall not see life; but th,
wrath of God abideth on him," John iii. 36. Wherefore the natur6
and exercise of this faith must be inquired into.
There is a faith which is exercised towards those by whom tlhe




THE PERSON OF CHRIST THE OBJECT OF FAITH.         127
mind and will of God is revealed.  So it is said of the Israelites,
" They believed the Lord and Moses," Exod. xiv. 31; that is, that
he was sent of God, was no deceiver-that it was the word and will
iof God which he revealed unto them. So 2 Chron. xx. 20, "Believe
in the Lord your God, so shall ye be established; believe his protphets, 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
~hou believest."  He believed that they were sent of God, and that
1the word they spake was from him; otherwise there was no believ1ng of themn 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 I/iim before his coming into the world, and the declaration of the
mif/d 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 required of us.
I Of all that poison which at this day is diffused in the minds of
ynen, corrupting them from the mystery of the Gospel, there is no!part that is more pernicious than this one perverse imagination, that
~o believe in Christ is nothing at all but to believe the doctrine of
-the Gospel; which yet, we grant, is included therein. For as it allows:lhje consideration of no office in him but that of a prophet, and that
nDIt as vested and exercised in his divine person, so it utterly overtlVrows the whole foundation of the relation 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 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 first 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 proceed to declare the ground, nature,
and exercise of this faith itself.
As unto the testimonies confirming this truth, it must be observed
Of them all in general, that wherever faith is required towards our
Lcrd Jesus Christ, it is still called believing "in him," or " on his
rfame," according as faith. in God absolutely is every where expressed.




128                  THE PERSON OF CHRIST.
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, iii. 16, 18, 36, vi. 29, 35; 41, vii. 38, 39; Acts xiv. 23,i
xvi. 31, xix. 4, xxiv. 24, xxvi. 18; Rom. iii. 26, ix. 33, x. 11; I PeteA
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 briefli
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 ii7ntci
the person of the Father.  Faith is required in them both, and tihat
distinctly: "Ye believe in God, believe also in me."  And it is tihe
same faith, of the same kind, to be exercised in the same way abd
manner, that is required; as is plain in the words.  They will niot
admit of a double faith, of one faith in God, and of another in Chris;,
or of a distinct way of their exercise.
Wherefore, as faith divine is fixed on, and terminated in, the,
person of the Father; so is it likewise distinctly in and on the per-'
son of the Son: and it was to evidence his divine nature unto themwhich is the ground and reason of their faith-that he gave his colimand unto his disciples. This he farther testifies, verses 9-11. Anlii
as unto the exercise of this faith, it respected the relief of their soui,
under troubles, fears, and disconsolations: "Let not your heart b?
troubled: ye believe in God, believe also in me."  To believe in himn
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 divine power, as whereby we may be supported and
delivered.  And we have herein the whole of what we plead. Divine
faith acted distinctly in, and terminated on, the person of Christand 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, "HIe that believeth
in me, though he were dead, yet shall he live: and whosoever liveth,
and believeth in me, shall never die.  Believest thou this?" Whereunto she answers, "Yea, Lord; I believe that thou art the Christ`,
the Son of God."  His person was the object of her faith; and 1hi
belief in him comprised a trust for all spiritual and eternal mercies.'




THE PERSON OF CHRIST THE OBJECT OF FAITH.        129
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."  That faith he asserts
which is the cause of our spiritual life-that life unto God which
iwe 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."  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 ul is the
isame in whom we do believe. If his person was the seat of his own
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 confirmation of it.
/lst, There is no more necessary hereunto-namely, to prove the
person of Christ the Son of God to be the proper and distinct object
of faith divine-than what we have already demonstrated concerning
the solemn invocation of him.  For, saith the apostle, " How shall:hey call on him in whom they have not believed?" Rom. x. 14.  It
h lds on either side.  We cannot, we ought not, to call on him in
xTxhom we do not, we ought not to believe. And in whom we do
blieve, on him  we ought to call. Wherefore, if it be our duty to
fall on the name of Christ, it is our duty to believe in the person
(f 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 doctrine 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 dependence on
hlign. Not to believe in him, on his name-that is, his person- when
v~e are so given up unto him, or baptized into him, is virtually to
VOL 1.                                              9




130                 THE PERSON OF CHRIST.
renounce him. But to put a present close unto this contest: Faith
in Christ is that grace whereby the church is united unto himincorporated into one mystical body with him. It is thereby that
he dwells in them, and they in him. 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.
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.  First, As iti
respects his person absolutely; Secondly, As he is considered in
the discharge of the office of mediation.
First, In the first sense, faith is placed absolutely and ultimately
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 Atnd
immediate object of this faith, and all the acts of it. This being oine
and the same in the person of the Father and of the Son, as a3iso
of the Holy Spirit, two things do follow thereon.  1. That ea:bh
person is equally the object of our faith, because equally partie.pant of that nature which is the formal reason and object of it.d
2. It follows also, that in acting faith on, and ascribing therewithall
divine honour unto, any one person, the others are not excluded:{
yea, they are included therein.  For by reason of the mutual inbeing
of the Divine persons in the unity of the same nature, the object ('f
all spiritual worship is undivided.  Hence are those expressions fS&
the Scriptures, " He that hath seen the Son, hath seen the Fathder:
he that honoureth the Son, honoureth the Father, for he and th:
Father are one."
And to clear our present design, three things may be observed
from hence; namely, that the divine nature, with all its essential
properties, is the formal reason and only ground of divine faith.
As1st, That the Lord Christ is not the absolute and ultimate object
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 in him would be
robbery and sacrilege; as is all the pretended faith of them who
believe not his divine person.
2dly, There is no derogation from the honour and glory of thJ
Father —not the least diversion of any one signal act of duty froWm
him, nor from the Holy Spirit-by the especial actings of faith 9ri
the person of Christ; for all divine honour is given solely unto tlh'




THE NATURE OF FAITH ON THE PERSON OF CHRIIIST.    131
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.
3dly, Hence it appears what is that especial acting of faith on the;person of Christ which we intend, and which in the Scripture is
given in charge unto us, as indispensably necessary unto our salvation. And there are three things to be considered in it.
(1st,) 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 intend what
cause I have for it, what motives unto it-I shall answer, It is?ecause of what he hath done for me, whereof afterward.  So doth
the apostle, Gal. ii. 20. But if you intend, what is the formal
reason, ground, and warranty 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
begieve in him.  For to believe in any, is to expect from him that
to be done for me which none but God can do.
(2dly,) That the entire person of Christ, as God and man, is the
incmmediate object of our faith herein. The divine nature is the?eason of it; but his divine person is the object of it. In placing our
faith on him, we consider him as God and man in one and the same
pI~erson. We believe in him because he is God; but we believe in'im as he is God and man in one person.
And this consideration of the person of Christ-namely, as he is
6fCod and man-in our acting of faith on hinm, is that which renders it
p culiar, and limits or determines it unto his person, because he only
ip so;-the Father is not, nor the Holy Spirit. That faith which
Math the person of God and man for its object, is peculiarly and
Idistinctly placed on Christ.
(3dl/y,) The motives unto this distinct acting of faith on his person
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 all the works of his
mediation, with all the fruits of them, whereof we are made partakers.
So God, in 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 had received, and therein a type of all
spiritual and eternal mercies, Exod. xx. 2, 3.  Hence two things are
evident, which clearly state this matter.
[lst,] That faith which we place upon and the honour which we
&ive thereby unto the person of Christ, is equally placed on and
Fonour equally given thereby unto the other persons of the Father




132              - THE PERSON OF CHRIST.
and the Holy Spirit, with respect unto that nature which is the
formal reason and cause of it. But it is peculiarly 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.
[2dly,] 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 mnediation, as the especial motives thereunto.
This faith in the person of Christ is the spring and fountain of
our spiritual life. We live by the faith of the Son of God. In and
by the actings hereof is it preserved, increased, and strengthened.k
"For he is our life," Col. iii. 4; and all supplies 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. 18. Hereby do we abide in him;
without which we can do nothing, John xv. 5. Hereby is cur
peace with God maintained-" For he is our peace," Eph. ii. i4;
and in him we have peace, according to his promise, John xvi. 3\3.
All strength for the mortification of sin, for the conquest of tempttations-all our increase and growth in grace-depend on the cowistant actings of this faith in him.                         X
The way and method of this faith is that which we have describedJ.
A due apprehension of the love of Christ, with the effects of it in his,
whole mediatory work on our behalf-especially in his giving himselPf
for us, and our redemption by his blood-is the great motive there-o
unto. They whose hearts are not deeply affected herewith, can nev&r
believe in him in a due manner.  "I live," saith the apostle, "bi
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 w6e
are deeply affected with it, our faith in him would be weak ancd
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 therebyare the great and unconquerable motives to fix our faith, hope, trust,
and confidence in him.
His divine nature is the ground and warranty for our so doing.
This is that from whence he is the due and proper object of all
divine faith and worship. From the power and virtue 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 ofi
the confession of Thomas, "M 3y Lord and my God."
His divine person, wherein he is God and man, wherein he hatha




THE NATURE OF FAITH ON THE PERSON OF CHRIST.    133
that nature which is the formal object of divine 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.
Secondly, Faith is acted on Christ under the formal notion of
mnediator between God and man.  So it is expressed, 1 Peter i. 21,
" 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."'Aend this acting of faith towards Christ is 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 consideyation-of a divine person absolutely, wherein he is "over all, God'blessed for ever," and, as manifested in the flesh, exercising the office
Of imediator between God and man-is to renounce the Gospel.
Anid according 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 necessary this
v riety is unto the life, supportment, and comfort of believers, they
al know in some measure who are so. See our exposition on ileb.
r 1-3.  Sometimes faith considers him as on the throne; sometimes
hs standing at the right hand of God; sometimes as the mediator
Between God and man, the man  Christ Jesus.  Sometimes his
[lorious power, sometimes his infinite condescension, is their relief.
"Wherefore, in the sense now intended, he is considered as the
orfdinance, as the servant of God, " who raised him up from the dead,
ar{4d gave him glory." So our faith respects not only his person, but
al}j the acts of his office. It is faith in his blood, Romn. iii. 25.  It is
tie will of God, that we should place our faith and trust in him and
t hem, 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.  " Through him have we access by one Spirit unto the
Father," Eph. ii. 18.  So he is the way whereby we go to God, John
xiv. 6; see Heb. x. 19-22.  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
cespecial nature of it ariseth from our respect unto God in Christ,
and through him.  And herein faith principally regards Christ in
t!he discharge of his sacerdotal office.  For although it is also the
principle of all obedience unto him in his other offices, yet as unto
fi3'ing our faith in God through him, it is his sacerdotal office and
t he effects of it that we rest upon and trust unto.  It is through




134                 THE PERSON OF CHRIST.
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, x. 19-22; 1 John i. 3.
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 intention of heart to come unto God by him, is required
of us; and thereinto 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 al'
ends of our living unto God. But as most of its pretended orixaments are stolen from the Gospel, or are framed in an emanationIo:
light from it, such as nature of itself could not rise unto; so tl~
whole proceeds from a dislike of the mediation of Christ, and eve(
weariness of the profession of faith in him. So is it with the mindE
of men who were never affected with supernatural revelations, with
the mystery of the Gospel, beyond the owning of some notions ol
truth — who never had experience of its power in the life of God.
But here lies the trial of faith truly evangelical.  Its steacd[y
beholding of the Sun of Righteousness proves it genuine and frolwn
above. And let them take heed who find their heart remiss or col~d
in this exercise of it. When men begin to satisfy themselves wi-h
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.
CHAPTER XI.
Obedience unto Christ-The Nature and Causes of it.
II. All holy obedience, both internal and external, is that which
we proposed as the second part of our religious regard unto the persorpl
of Christ.  His great injunction unto his disciples is, "That th-y
keep his commandments"-without which, none are so.




OBEDIENCE TO CHRIST.                 135
Some say the Lord Christ is to be considered as a lawgiver, and
the Gospel as a new law given by him, whereby our obedience 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 wherein 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 preceptive part of it; and, secondly, the institutions of worship appointed for that season. These are jointly
and distinctly called the law.
In respect unto the first of these, the Lord Christ gave no new
Jlawv, 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
imtroduction of a new law in the place of and unto the end of a
frmner, is an actual abrogation of it. Neither did he add any new
jrecepts unto it, nor give any counsels for the performance of duties
matter or manner beyond what it prescribed. Any such supposi/tion is contrary to the wisdom 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
iMight render any duty at any time necessary in the nature or degrees
pf it. Whatever at any time may become the duty of any person
fowards God, in the substance or degrees of it, it is made so by the
iaw. All is included in that summary of it, " Thou shalt love the
Word thy God with all thy heart, and thy neighlbour as thyself."
Nothing can be the duty of men but what and when it is required
by the love of God or our neighbour. Wherefore, no additions were
made unto the preceptive 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 the
moral and eternal 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 confirm
the old, Matt. v. 17.
Secondly, The law may be considered as containing the institutions
of worship which were given in Horeb by Moses, with other statutes
and judgments. It was in this sense abolished 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




136                THE PERSON OF CHRIS'/'.
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 exposition of that place.
Obedience unto the Lord Christ may be considered with respect
unto both these; —the mnoral law which he confirmed, and the law,
of evangelical worship which he gave and appointed. And some
few things may be added to clear the nature 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 yett
so unto the prophets and apostles. This is done, or mnay 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 Chvisti
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 shalt have n'o
other gods before me."  This contains the formal reason of a[1
religious obedience. The Socinians pretend highly 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 according to his commands; but they take,
away the foundation of all obedience unto his person, by denying his
divine nature. And all religious obedience unto any who is not Gol
by nature, is idolatry. Wherefore, all obedience unto God, due b3}r
the moral law, hath respect unto the person of Christ, as one Goli
with the Father and Holy Spirit, blessed for ever.
3. There is a peculiar respect unto him in all moral obedience as
Mediator.
(1.) In that, by the supreme authority over the church -wherewith
he was vested, he hath confirmed all the commands of the moral
law, giving them new enforcements; whence he calls them his commands.  "This," saith he, "is my commandment, That ye love one
another;" which yet was the old commandment of the moral law,
" Thou shalt love thy neighbour as thyself."  Hence the apostle calls
it an old and new commandment, 1 John ii. 7, 8.
This law was given unto the church under the Old Testament in
the hand of a mediator; that is, of Moses, Gal. iii. 19. It had an
original power of obliging all mankind unto obedience, 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 unto6
it, as it was given unto them, " ordained by angels in the hand of a




OBEDIENCE TO CHRIST.                  137'
pnediator."  See Mal. iv. 4. Hereon many things hard and difficult
alid ensue, which we are now freed from. We are not obliged unto
&he 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
BPeople, and had other statutes and judgments inseparable from it.
iBut the same law continueth still in its original authority and power,
-'which it had from the beginning, to oblige all indispensably unto
rbbedience.
{ Howbeit, as the Church of Israel, as such, was not obliged unto
o6bedience unto the moral law absolutely considered, but as it was'iven unto them peculiarly in the hand of a mediator-that is, of
lIoses; no more is the Evangelical Church, as such, obliged by the
original authority of that law, but as it is confirmed unto us in the
hiand of our Mediator. This renders all our moral obedience evanghlieal. For there is no duty of it, but we are obliged to perform it
in fa&lth through Christ, on the motives of the love of God in him,
of Sthe benefits of his mediation, and the grace we receive by him:
whatever is otherwise done by us is not acceptable unto God.
whey do, therefore, for the most part, but deceive themselves and
others, who talk so loudly about moral duties. I know of none that
alre acceptable unto God, which are not only materially, but formally
slo, and no more.
I 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
iu nthe strength of that law unto the end of it, they are no way
ac epted of God. But if they intend the duties which the moral
la+v requireth, proceeding from, and performed by, faith in Christ,
upon the grounds of the love of God in him, and grace received from
hi-n-then are they duties purely evangelical.  And although the
l-aw hath never lost, nor ever can lose, its original power of obliging'as unto universal obedience, as we are reasonable creatures; yet
is our obedience unto it as Christians, as believers, immediately
influenced by its confirmation unto the Evangelical Church in the
hand of our Mediator.  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. 12-15. But as unto them that are called unto the faith of
the Gospel, the authority of Christ doth immediately affect their
mli:nds and consciences.  "He feeds" or rules his people "in the
strength of the LORD, in the majesty of the name of the LORD his
God," Micah v. 4. All the authority and majesty of God is in him




138               THE PERSON OF CHRIST.
and with him;-so of old, as the great Angel of God's presence, he wasI
in the church in the wilderness with a delegated power, Exod. xxiii.'
20-22: "Behold, I send an Angel before thee, to keep thee ink
the way, and to bring thee into the place which I have prepared:
beware of him, and obey his voice, provoke him not; for he will not
pardon your transgressions: for my name is in him. But if thouf
shalt indeed obey his voice, and do all that I speak," &c. The named
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 j~
"If thou obey his voice, and do all that I speak."  Nevertheless, h-6
acts herein as the Angel of God, with power and authority delegateza
from him. So is he still immediately present with the churcb,
requiring obedience in the name and majesty of God.
(3.) All judgment upon and concerning this obedience is conimitted unto him by the Father: "For the Father judgeth no mani"
(that is, immediately as the Father,) "but hath committed  a.11
judgment unto the Son," John v. 22; He " hath given him autLhority to execute judgment, because he is the Son of man," verse W27.
And his judgment is the judgment of God; for the Father, wvho
judgeth none immediately in his own person, judgeth all in hi
I Peter i. 17: "If ye call on the Father, who without respect eqf
persons judgeth according to every man's work."  He doth so il
and by the Son, unto whom all judgment is committed. And unt"o
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 miuSt
be finally judged upon it. To this purpose speaks the apostle, Roj m.
xiv. 10-12, " We shall 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 then every one(of
us shall give account of himself to God."  He proveth that we shgl
all stand before the judgment-seat of Christ, or be judged by himn.
by a testimony of Scripture that we shall be also judged by God
himself, and give an account of ourselves unto him. And as this
doth undeniably prove and confirm the divine nature of Christ,
without the faith whereof there is neither cogency in the apostle's
testimony nor force in his arguing; so he declares that God judgeth
us only in and by him. In this regard of our moral obedience unto
Christ lies the way whereby God will be glorified.
Secondly, All things are yet more plain with respect unto institutions of divine worship. The appointment of all divine ordinances
under the New Testament was his especial province and work, as the
Son and Lord over his own house; and obedience unto him in the
observance of them is that which he gives in especial charge unto a11
his disciples, Matt. xxviii. 18-20. And it is nothing but a loss dfo




LOVE THE PRINCIPLE OF OBEDIENCE TO CHRIST.       139!that subjection of soul and conscience unto him which is indispens-.bly required of all believers, that hath set the minds of so many at
~iberty to do iand observe in divine worship what they please, without
~pny regard unto his institutions.. It is otherwise with respect unto,4noral duties; for the things of the moral law have an obligation
En our consciences antecedent unto the enforcement of them by the
{authority of Christ, and there hold us fast. But as unto things of
rthe latter sort, our consciences can no way be affected with a sense
elf them, or a necessity of obedience in them, but by the sole and
nimediate authority of Christ himself  If a sense hereof be lost in
sur minds, we shall not abide in the observance of his commands.
CHAPTER XII.
Thbe especial Principle of Obedience unto the Person of Christ; which is LoveIts Truth and Reality Vindicated..That which doth enliven and animate the obedience whereof we
l&/ave discoursed, is love. This himself makes the foundation of all
{hat is acceptable unto him.  " If," saith he, "ye love me, keep my
Wommandments," John xiv. 15. As he distinguisheth between love
atnd obedience, so he asserts the former as the foundation of the
hatter.  He accepts of no obedience unto his commands that doth
nq/t 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 expresseth on both sides: "If a man love me,
hb will keep my words;" and, " He that loveth me not keepeth not
Mty sayings," verses 23, 24.
In the Old Testament the love of God was the life and substance
of all obedience.  "Thou shalt 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 this divine love,
which is the fire that kindles the sacrifice of our obedience unto
him-this is that alone which at present I design to demonstrate.
The apostle hath recorded a very severe denunciation of divine
wrath against all that love him not: "If any man love not the
]Lord Jesus Christ, let him be Anathema Maranatha," 1 Cor. xvi. 22.
And what was added unto the curse of the Law we may add unto




140                 THE PERSON OF CHRIST.
this of the Gospel: "And all the people shall say, Amen," Deut.
xxvii. 26.  And, on the other hand, he prays for grace on all that)
"love him in sincerity," Eph. vi. 24. Wherefore, none who desire.
to retain the name of Christians, can deny, in words at least, buti
that we ought, with all our hearts, to love the Lord Jesus Christ.
I do not so distinguish love from obedience as though it were notl
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 thb?
person of Christ, immnediately fixed on him, whereby they ari,.
excited unto, and acted in, all their obedience unto his azthority.,
Had it been only pleaded, that many who pretend love unto 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 sincerit, in
their profession of love unto him can be no way evicted, it oughlt to
be borne with patience, amongst other reproaches of the same kiild
that are cast upon them.  And some things are to be premised unito
the confirmation of our assertion.
1i It is granted that there may be a false pretence of love untco
Christ; and as this pretence is ruinous unto the souls of them  in'
whom it is, so it ofttimes renders them  prejudicial and troublesomee
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.  Ile
cried, "Hail, Master! and kissed him," who betrayed him.  Htis
words and actions proclaimed love, b-ut deceit and treachery were itu
his heart.  Hence the apostle prays for grace on them who love the'
Lord Jesus v a0cppa;i~-without dissimulation or doubling, without
pretences and aims at other ends, without a mixture of corrupt affections; that is, in sincerity, Eph. vi. 24. It was prophesied of him, that
many who were strangers unto his grace should lie unto him, Ps.
xviii. 44,,~-.w~   bil a —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, and 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 iin
stead at the last day.  No other answer will be given unto the pleal




MOTIVES OF TRUE LOVE TO CHRIST.              141
of it, be it in whom it will, but " Depart from me, I never knew you,
e workers of iniquity."  Whereas, therefore, he himself hath precribed this rule unto all who would be esteemed his disciples, "If
ye love me, keep my commandments," we may safely conclude, all
iwho live in a neglect of his commands, whatever they pretend or
profess, they love him not. And the satisfaction which men, through:nuch darkness, and many corrupt prejudices, have attained unto in,the profession of Christian religion, without an internal, sincere love
into 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
Arnay be, a false love unto him also. The persons in whom it is may
~.~ some measure be sincere, and yet their love unto Christ may not
l}e pure, nor sincere-such as answers the principles and rules of the
gospel; and as many deceive others, so some deceive themselves in
h;his matter.  They may think that they love Christ, but indeed do
noti so; and this I shall manifest in some few instances.
((1.) That love is not sincere and incorrupt which proceedeth not
fro4n —which is not a fruit of faith. Those who do not first really
bel eve on Christ, can never sincerely love him. It is faith alone
thait worketh by love towards Christ and all his saints. If, therefore,
ari;T do not believe with that faith which unites them unto Christ,
xwhich within purifies the heart, and is outwardly effectual in duties
cff obedience, whatever they may persuade themselves concerning
lt've 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 represenlations that men make of Christ, or have nmade of him  in their
mids.  Men may draw images in their minds of what they most
facy, 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
fprther apprehensions of his natures and offices. So the Roman
r.nissionaries represented him unto some of the Indians-concealing
f'rom them  his cross and sufferings.  But every false notion con(cerning his person or his grace-what he is, hath done, or dothcorrupts the love that is pretended unto him. 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,hose by whom the union of both in the same person is rejected?
Phere cannot be true evangelical love unto a false Christ, such as
hese imaginations do fancy.
(3.) So is that love which is not in all things-as to causes, motives,
ieasures, and ends-regulated by the Scripture.  This alone gives us
L nature, rules, and bounds of sincere spiritual love. We are no
ore to love Christ, than to fear and worship him, according unto




142                 THE PERSON OF CHRIST.
our own imaginations. From the Scripture are we to derive all the/
principles and motives of our love.  If either the acts or effects of iti
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, i
which, whatever is pretended, are neither Christ nor means of con.
veying our love unto him. Such is all that love which the Romanists!
express in their devotion unto images, as they fancy, of Christ; cruci-'
fixes, pretended relics of his cross, and the nails that pierced him,\
with the like superstitious representations of him, and what they'
suppose he is concerned in. For although they express their devotion with great appearance of ardent affections, under all outwar<4
signs of them-in adorations, kissings, prostrations, with sighs andi
tears; yet all this while it is not Christ which they thus cleave untoi
but a cloud of their own imaginations, wherewith their carnal minds
are pleased anrd affected.  That is no god which a man heweth out
of a tree, though he form it for that end, though he falleth doxwn
unto it and worsbippeth it, and prayeth unto it, and saith, " Delier
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 soliclit
or draw out the natural and carnal affections of men unto it, and,
then outwardly represent it as an object for them.  Wherefore som'
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.                                                        8
(5.) I acknowledge there have been great pretences of such a lcve
unto Christ as cannot be justified.  Such is that which some of tihe
devotionists of the Roman Church have endeavoured rather to expres:s
out of their fancy than declare out of their experience.  Raptures.:
ecstasies, self-annihilations, immediate adhesions and enjoyments,
without any act of the understanding, and with a multitude of other
swelling words of vanity, they labour to set off what they fancy to be
divine love.  But there wants not evidences of truth sufficient to
defeat these pretences, be they ever so specious or glorious. For[1.] As it is by them  described, it exceedeth all Scripture precedents. 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 fron
him, than did any of the apostles-John, or Paul, or Peter, or as
other of those holy ones whose love unto him is recorded in tb
Scripture-is intolerable vanity and presumption. But no such thin
as these devotees pretend unto are mentioned, or in the least inm




THE OBLIGATION TO LOVE CHRIST.            ] 43
#ated concerning them, and their love to their Lord and Master.
o man will pretend unto more -love than they had, but such as
Wave none at all.
>[2.] It is no way directed, warranted, approved, by any command,
_promise, or rule of the Scripture.  As it is without precedent, so it:s without precept. And hereby, whether we will, or no, all our
-races and duties must be tried, as unto any acceptation with God.
Whatever pretends to exceed the direction of the Word may safely be;ejected-cannot safely be admitted. Whatever enthusiasms or pretended inspirations may be pleaded for the singular practice of what
i' prescribed in the Scripture, yet none can be allowed for an approved
principle of what is not so prescribed. Whatever exceeds the bounds
c(lhereof is resolved into the testimony of every distempered imaginat}ion. Nor will it avail that these things amongst them are submitted
Winto the judgment of the church. For the church hath no rule to
jtidge by but the Scripture; and it can pass but one judgment of
wh"at is not warranted thereby-namely, that it is to be rejected.
p3.] As it is described by those who applaud it, it is not suited
un:to the sober, sedate actings of the rational faculties of our souls.
Fo4 whereas all that God requireth of us, is that we love him with
ad our souls and all our minds, these men cry up a divine love by
a0Y immediate adhesion of the will and the affections unto God,
without any actings of the mind and understanding at all.. Love,
i-ideed, is the regular acting of our whole souls, by all their faculties
aind rational powers, in an adherence unto God. But these men
have fancied a divine love for them whom they would admire and
ext ol, which disturbs 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, sundry
prsons 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; what the natural faculties 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
irs, and ought to be, in all believers, a religious, gracious love unto the
person of Christ, distinct from, and the reason of, their obedience
uinto his commands;-that is, it is distinct from all other commands;
bt{Z 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,




144                 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 cannot apprehend
that they understand any thing of faith, or love of Christ, or them;
selves, 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 i
the nature of that love in us; what are the grounds of it, and thy
motives unto it, in them that do believe.
In reference unto the first of these, 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 *,h)
I thus extend the assertion will appear in the declaration of it. )
(1.) No small part of the eternal blessedness of the holy Gwoc
consisteth in the mutual love of the Father and the Son, by'h(
Spirit.  As he is the only-begotten of the Father, he is the firAt
necessary, adequate, complete object of the whole love of the Fatheir
Hence he says of himself, that from  eternity he was " by him, a\
one brought up with him: and was daily his delight, rejoicing alwayS
before him," Prov. viii. 30-which place was opened before.  In hint
was the ineffable, eternal, unchangeable delight and complacency o:
the Father, as the full object of his love.  The same is expressed ir
that description of him, John i. 18, " The only-begotten Son, whb if
in the bosom  of the Father."  His being the only-begotten Io0
declares his eternal relation unto the person of the Father, of wh6~
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-begotten Son. The Father loves,
and cannot but love, his own nature and essential image in him.
Herein originally is God love: "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 doeth good because he is good, so he
loveth because he is love. HIe is love eternally and necessarily in
this love of the Son; and all other workings of love are but acts ot
his will, whereby somewhat of it is outwardly expressed.  And al
love in the creation was introduced from this fountain, to give
shadow and resemblance of it.
Love is that which contemplative men have always almost adore. 




CHRIST THE OBJECT OF THE FATHER'S LOVE.        145
Many things have they spoken to evince it to be the 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 compla-'cency in his own infinite excellencies; but of this ineffable mutual
love of the Father and the Son, both in and by that Spirit which
proceeds from them both, they had neither apprehension nor conjecture. 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
arcade the heavens and the earth to express his being, goodness, and
plower.  He created man " in his own image," to express his holiness
Ead righteousness; and he implanted love in our natures to express
tftis eternal mutual love of the holy persons of the Trinity. But we
~fnust leave it under the veil of infinite 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-nman, is the peculiar
object of the divine love of the Father. The person of Christ in his
dfvine nature is the adequate object of that love of the Father
fhich is "ad intra"-a natural necessary act of the divine essence in
fits distinct personal existence; 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 towards
anything without himself. So he declares himself in the prospect of
his future incarnation and work, "Behold my servant, whom  I
uphold; mine elect, in whom my soul delighteth," Isa. xlii. 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 afterward, 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 testimony
concerning it is twice repeated in the same words from heaven. And
VOL. I.                                            10




146                 THE PERSON OF CHRIST.
the words of it are emphatical unto the utmost 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 love unto Christ; for his voice came
from heaven, not for his sake, who was always filled with a sense ofi
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 showeth him all things that himself
doeth," 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 rp&?rov Y  xbrixov-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. Whawtever it receives in grace and glory, it is but the streams of this. foundtain —love unto himself. So he prays for all his disciples, " that the
love," saith he, "wherewith thou hast loved me may be in then'
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 thei
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 cr' i~oZiv; as in all things he was
to have the pre-eminence, Col. i. 18. The love of the body is derivedl
unto it from the love unto the Head; and in the love of him dotlh
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 onlylv
begotten, and the essential image of his person, wherein the ineffable
delight of the divine nature doth consist, was the fountain 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 anything " ad extra," is the fountain and especial cause of
all gracious love towards us and in us. And our love unto Christ
being the only outward expression 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. Whereever this is wanting, whatever there maay be besides, there is nothing
of the image of God. He that loves not Jesus Christ, let him be



ANGELS UPHELD BY LOVE TO THE PERSON OF CHRIST.  147
Anathema Maranatha; for he is unlike unto God,-his carnal mind is
enmity against God.
(2.) Among those who are in the image of God, the anogels 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 manifest 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[l.] They were all, unto their inexpressible present advantage and
security for the future, brought into that recovery and recapitulation
of all things which God hath made in him. He hath "ggathered
together in one all things in Christ, both which are in heaven, and
which are on earth, even in him," Eph. i. 10.  The things in.heaven, and things on earth-angels above, and men below —were
Originally united in the love of God. God's love unto them, whence
springs their mutual love between 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 forfeited their interest in the love of God, and
lost all love unto him, or anything for him, this union was utterly
dissolved, and mutual enmity came into the place of its principle in
love. God is pleased to gather up these divided parts of his family
pinto one-in one head, which is Christ Jesus. And as there is hereby
la union established again between angels and the church in love, so
itheir 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 heaven 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 worship 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, " Worthy is the
Lamb that was slain to receive power, and riches, and wisdom, and
strength, and honour, and glory, and blessing," Rev. v. 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 gospel and grace, Eph. iii. 9, 10; 1 Peter i. 12. Nor
without this love in the highest degree can it be conceived how they




148                 THE PERSON OF CHRIST.
should be blessed and happy in their continual employment.  For
they are " all ministering spirits, sent forth to minister for the heirs of
salvation," I-eb. 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 comprehension
of the nature of angelical love. Our notions are but dark and uncertain, in things whereof we can have no experience. Wherefore, we
cannot have here a clear intuition into the nature of the love of
spirits, whilst our own is mixed with what derives from the actings
of the animal spirits of our bodies also. But the blessedness of
angels doth not consist in the endowments 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 blessedness of the angelical state consist in these two things: —
Ist, 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.  2dly, Add hereunt~
that gracious reflex sense which they have of the glory, dignity~
eternal sweetness, and satisfaction, which arise from  hence, and we\
have the sum of angelical blessedness.
(3.) The church of manekind 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 Testament.  The whole
Book of Canticles is designed to no other purpose, but variously tO'
shadow forth, to insinuate and represent, the mutual love of ChristI
and the church. Blessed is he who understands the sayings of that,
book, and hath the experience of them in his heart. The 45th"
Psalm, among others, is designed unto the same purpose. All the
glorious descriptions which are given of his person in the residue of
the prophets, were only means to excite love unto him, and desires
after him. Hence is he called Lir.j_. 1nr7n, Hag. ii. 7, "The Desire
of all nations "-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




LOVE TO HIM THE LIFE AND GLORY OF THE CHURCH.   149
commandments," John xiv. 15. He so requires love unto himself,
as not to expect or approve of any obedience unto his commands
without it. It is a great and blessed duty to feed the sheep and
lambs of Christ; yet will not he accept of it unless it proceeds out of
love unto his person. " 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 did always abide
with them that are called unto that work.
Hereunto doth he annex those blessed promises which comprise
the whole of our peace, safety, and consolation in this world. " le,"
saith he, "that loveth me, shall be loved of my Father, and I will
love him, and manifest myself unto him," John xiv. 21; and verse,23, "My Father will love him, and we will come unto him, and make
o0jir abode with him." What heart can conceive, what tongue can
express, the glory of these promises, or the least part of the grace
4hat is contained in them? Who can conceive aright of the divine
kondescension, 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
tio be such unto us, in the infallible pledges and assurances of our
Adoption-the presence of Christ with us, revealing himself unto us,
W&ith all those ineffable mercies wherewith these things are accom(anied-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 Gerizim and Ebal-the denunciation 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 Maranatha," 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 liable unto final excision from the church
in this world, and eternal malediction in that which is to come.
It is evident, therefore, that the love of the church of believers
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




150                 THE PERSON OF CHRIST.
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 divinf
love, must now be farther inquired into.
CHAPTER 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 endowed our nature with a faculty and ability of fixiig
our love upon himself. Many can understand nothing of love blot
the adherence of their minds and souls unto things visible antl
sensible, capable of a present natural enjoyment.  For things unseen,
especially such as are eternal and infinite, they suppose they have a1
veneration, a religious respect, a devout adoration; but how they
should love them, they cannot understand. And the apostle doth
grant that there is a greater difficulty in loving things that cannot
be seen, than in loving those which are always visibly present unto
us, 1 John iv. 20. Howbeit, this divine love hath a more fixetdl
station and prevalency in the minds of men than any other kind!f
love whatever.  For -
1. The principal end why God endued our natures with that grea-t
and ruling affection, that hath the most eminent and peculiar power
and interest in our souls, was, in the first place, that it might be
fixed on hinlself-that it might be the instrument 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 embraces of things natural and
sensual. No affection hath such power in the soul 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 constant 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 adherence




DIVINE PERFECTIONS THE OBJECT OF OUR LOVE.         151
unto him? Wherefore, at our first creation, and in our primitive
condition, love was the very souland quickening principle of the life
of God; and on our adherence unto him thereby the continuance of
our relation unto him did depend. The law, rule, and measure of it
was, " 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 coming unto the enjoyment of him. And all their exercise on created objects was to be directed unto this end. Wherefore, the placing of our love on anything before God, or above him,
is a formal expression of our apostasy front 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 fully comprehend the whole
nwature of that which the will doth so adhere unto.  Where a discoery is made unto and by the mind of real goodness and amiableAess, 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. 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 anything that
should give it an alloy, 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
Tin and degeneracy of our wills from their original rectitude, than
fthat-whereas 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 obtained
-it is so hard and difficult to raise our hearts unto the love of God.
Were it not for that depravation, he would always 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 beauty 1" 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 accompanying 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, Ps. cvi. 1, cxxxvi. 1.
Neither is divine goodness the especial object of our love as absolutely considered; but we have a respect unto it as comprehensive
of all that mercy, grace, and bounty, which are suited to give us the




152                 THE PERSON OF CHRIST.
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 no true love of the
divine goodness, but in and through him alone.
The goodness of God, as a creator, preserver, and rewarder, was a
sufficient, yea, the adequate object of all love antecedently unto the
entrance of sin and misery.  In them, in God under those considerations, might the soul of man find full satisfaction as unto its presents
and future blessedness. But since the passing of sin, misery, and
death upon us, our love can find no amiableness in any goodnessno rest, complacency, and satisfaction 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 off
us that we should love him otherwise but as he "is in Christ recop/ciling the world unto himself."  So the apostle fully declares {:
" In this was manifested the love of God towards us, because thv:t
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 h4',
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 l
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. Buit I'
this love can no way be known, or be so manifested unto us, as thaw
we may and ought to love him, but by his love in Christ, his sendin 
of him and loving us in him.  Before this, without this, we do noti;,
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 fountain, of all our love to
him.  They are but empty notions and imaginations, which some
speculative persons please themselves withal, about love unto the
divine 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 consideration of the communications of it unto us in Christ.
4. These things being premised, we may consider the especial
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 express image of the thing
itself.
(1.) Desire of union and enjoyment is the first vital act of this




THE NATURE OF LOVE TO GOD.               153
~love. The soul, upon the discovery of the excellencies of God, earinestly desires to be united unto them-to be brought near unto ti:at
enjoyment of them whereof it is capable, and wherein 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
Funto us ariseth out of the overflowing of his own immense goodness,
whereof he will communicate 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
t' the bringing of us unto him, not that he may enjoy us, but that
One may be enjoyed by us. This answers the desire of enjoyment in
us, Job xiv. 15:  "Thou shalt call me;" (that is, out of the dust at
-the last day;) " thou wilt have a desire to the work of thine hands."
God's love will not rest, until it hath brought us unto himself  But
(cur love unto God ariseth from a sense of our own wants-our insuffitiency to come unto rest in ourselves, or to attain unto blessedness
by 6ur own endeavours.  In this state, seeing all in God, and expectinU, all from the suitableness of his excellencies unto our rest and
satMisfaction, our souls cleave unto him, with a desire of the nearest
u/ion whereof our natures are capable. We are made for him, and
cnnot rest until we come unto him.
) Our goodness extends not unto God; we cannot profit him by any
tyiing that we are, or can do. Wherefore, his love unto us hath not
yespect originally unto any good in ourselves, but is a gracious, free
acti of his own. He doeth good for no other reason but because he is
gokd. Nor can his infinite perfections take any cause for their
ori ginal actings without himself. He wants nothing that he would
supply by the enjoyment of us. But we have indigency in ourselves
t cause our love to seek an object without ourselves.  And so his
goodness-with the mercy, grace, and bounty included therein-is:4he cause, reason, and object of our love. We love them for themselves; and because we are wanting and indigent, we love them with.a desire of union and enjoyment-wherein we find that our satisfaction
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 David.  His soul " was knit with the
soul of David, and he loved him as his own soul," 1 Sam. xviii. 1.
Love had so effectually united them, as that the soul of David was
Is his own.  Hence are those expressions of this divine love, by
cleaving unto God, following hard after him, thirsting, panting
er him," with the like intimations of the most earnest endeavours
our nature after union and enjoyment.
When the soul hath a view by faith (which nothing else can give




] 5 4                TIIE PERSON OF CHRIST.
it) of the goodness of God as manifested in Christ-that is, of thE
essential excellencies of his nature as exerting themselves in him-Ai
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 "river of his pleasures," Ps. xxxvi. 8, 9that in his " presence is fulness of joy, and at his right hand arO
pleasures for evermore," Ps. xvi. I. It longs and pants to drink of
that fountain-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," Ps. xvii. 15.  Their,
is nothing grievous unto a soul filled with this love, but what keepJ
it from the full enjoyment of these excellencies of God. What dotie
so znaturally and necessarily, it groans under.  Such is our presen.
state in the body, wherein, in some sense, we are "absent from thy
Lord," 2 Cor. v. 4, 8, 9. And what doth so morally, in the deviatior'i
of its will and affections, as sin —it hates and abhors and loat I9e
itself for.  Under the conduct of this love, the whole tendency of th{
soul is unto the enjoyment of God;-it would be lost in itself, anl(
found in him,-nothing in itself, and all in him.  Absolute comi la
cency herein-that God is what he is, that he should be what he ts
and nothing else, and that as such we may be united unto him, ai!!(
enjoy him according to the capacity of our natures — is the life'o
divine love.!
(2.) It is a love of assimilation.  It contains in it a desire any.
intense endeavour to be like unto God, according unto our capeaci*t
and measure.  The soul sees all goodness, and consequently all bha
is amiable and lovely, in God-the want of all which it finds in it ell
The fruition of his goodness is that which it longs for as its utnwos
end, and conformity unto it as the means thereof.  There is no mr~aI
who loves not God sincerely, but indeed he would have him  to A'
somewhat that he is not, that he might be the more like unto hint
This such persons are pleased withal whilst they can fancy it in an)
thing, Ps. 1. 21. They that love him, would have him be all tha
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 give,
disquietment unto the soul when and wherein we are unlike unt(
God, so it stirs up constant endeavours after assimilation unto him
and hath a principal efficacy unto that end.  Love is the principl
that actually assimilates and conforms us unto God, as faith is th
principle which originally disposeth thereunto. In our renovatic
into the image of God, the transforming power is radically seated
faith, but acts itself by love. Love proceeding from faith gradum
changeth the soul into the likeness of God; and the more it is
exercise, the more is that change effected.




THE NATURE OF LOVE TO GOD.                ] 555
To labour after conformity unto God by outward actions only, is to
l:nake an image of the living God, hewed out of the stock of a dead
tree. It is firom this vital principle of love that we are not forced
into it as by engines, but naturally grow up into the likeness and:lmage of God. For when it is duly affected with the excellencies of
9Gfod in Christ, it fills the mind with thoughts and contemplations on
them, and excites all the affections unto a delight in them.  And
-:ihere the soul acts itself constantly in the mind's contemplation, and
t;he delight of the affections, it will produce assimilation 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
<4Mhat view which we have by spiritual light and faith of the divine
[goodness, exerting itself in the way before described, our souls do
pprove of all that is in God, applaud it, adore it, and acquiesce in it.
Thence two great duties do arise, and hereon do they depend. First,
Joyoful 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 coinplhcence in them.  The righteous "rejoice in the Lord, and give
tl anks at the remembrance of his holiness," Ps. xcvii. 12.  They are
s pleased and satisfied at the remembrance of God's holiness, that it
flis their hearts with joy and causeth them to break forth in praises.
]Praise is nothing but an outward expression of the inward complac~n@cy of our hearts in the divine perfections and their operations.
Ankd, secondly, Love herein acts itself by benevolence, or the constajnt inclination of the mind unto all things wherein the glory of
G(d is concerned. It wills all the things wherein the name of God
Yrtay be sanctified, his praises made glorious, and his will done on
e,.rth as it is in heaven. As God says of his own love unto us, that' he will rest in his love, he will joy over us [thee] with singing,"
Zeph. iii. 17 —as having the greatest 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 communion
which we have with God therein is so intimate, and accompanied
with such spiritual boldness, as gives it that denomination. So Atraham was called " The friend of God," isa. xli. 8; James ii. 23. And:ecause of that mutual trust which is between friends, " the secret
c the Lord is with them  that fear him, and he will show them  his.renant," Ps. xxv. 14.  For, as our Saviour teacheth us, " servants"
-that is, those who are so, and no more-" know not what their,rd doeth;" he rules them, commands them, or requires obedience




15(i                TIIE PERSON OF CHRIST.
from  them; but as unto his secret-his design and purpose, hid;s
counsel and love-they know nothing of it. But saith he unto hits
disciples, " I have called you friends, for all things that I have hearc-1
of my Father I have made known unto you," John xv. 15. HoI
proves them to be rightly called his friends, because of the commu-:
nication of the secret of his mind unto them.                4:
This is the great difference between them who are only servants in I
the house of God, and those who are so servants as to be friends alsci.
The same commands are given unto all equally, and the same duties
are required of all equally, inasmuch as they are equally servanits;
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 natural man Mrceiveth not the things that are of God. Hence all their obedienc~a
is servile. They know neither the principal motives unto it nor th 
ends of it. But they who are so servants as to be friends also, th&.y
know what their Lord doeth; the secret of the Lord is with them, and
he shows them his covenant. They are admitted into an inti kate
acquaintance with the mind of Christ, (" we have the mind of Ch rist,"
1 Cor. ii. 16,) and are thereon encouraged to perform the obedi nce
of servants, with the love and delight of friends.
The same love of friendship is expressed by that intimate conveyrise
with, and especial residence that is between God and believers. Glbd
dwelleth in them, and they dwell in God; for God is love, I Jofln
iv. 16.  "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 l}iirh,
and make our abode with him," John xiv. 23; and, "If any man l} ear
my voice, and open the door, I will come in to him, and will sup vith
him, and he with me," Rev. iii. 20. These are not empty soundi of
words; —there is substance under them, there is truth in them. Tholse
whose hearts are duly exercised in and unto the love of God have
experience of the refreshing approaches both of the Father and o0f
the Son unto their souls, in the communications 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 understands
by it, in the application of it unto the person of Christ.  For1. The formal object of this love is the essential properties of the
divine nature-its infinite goodness in particular.  Wherever thes,
are, there is the object and reason of this love. But they are all o
them in the person of the Son, no less than in the person of tL
Father. As, therefore, we love the Father on this account, so are -
to love the Son also. But2. The Person of Christ is to be considered as he was incarnmai
or clothed with our nature. And this takes nothing off from tb




THE FOUNDATION OF OUR LOVE TO CHRIST.            157
formal reason of this love, but only makes an addition unto the
r4otives of it.  This, indeed, for a season veiled the loveliness of his
divine excellencies, and so turned aside the eyes of many from him.
I!or 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
elyes, "neither form nor comeliness," that he should be desired or
k)e loved. 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.
r'1 ha;t 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,
repiders him the object of this love in a peculiar manner. The way
w'lereby we may attain this peculiar love, and the motives unto it,;hlall close these considerations.
A due consideration of, and meditation on, the proposal of the?wErson of Christ unto us in the Scripture, are the proper foundation
{f (t-his love. This is the formal reason of our faith in him, and love
mtcJ him.  He is so proposed unto us in the Scripture, that we may
)eli ve in him and love him, and for that very end. And in pariculr with respect unto our love, to ingenerate it in us, and to excite
t u  to its due exercise, are those excellencies of his person-as the,ri.cipal effect of divine wisdom and goodness, which we have before:si"ted on-frequently proposed unto us. To this end is he reprenelted as " altogether lovely," and the especial glories of his. person
re, delineated, yea, drawn to the life, in the holy records of the Old
nd ZNew Testaments.  It is no work of fancy or imagination-it is
ot the feigning images in our minds of such things as are meet to
ttisf~y our carnal affections, to excite and act them; but it is a due
lherence unto that object which is represented unto faith in the
ro. osal of the Gospel. -Therein, as in a glass, do we behold the glory
(~Jhrist, who is the image of the invisible God, and have our souls
1 ed with transforming affections unto him.'The whole Book of Canticles is nothing but a mystical declaration
the mutual love between Christ and the church.  And it is ex-'essed by all such ways and means as may represent it intense, fermnt, and exceeding all other love whatever; which none, I suppose,
11 deny, at least on the part of Christ.  And a great part of it con-,ts in such descriptions of the person of Christ and his love as may
ider him amiable and desirable unto our souls, even " altogether
ely."  To what end doth the Holy Spirit so graphically describe
I represent unto us the beauty and desirableness of his person, if
e not to ingenerate love in us unto him? All want of love unto
on this proposal is the effect of prevalent unbelief.  It is pre-,d that the descriptions given of Christ in this book are allegofrom whence nothing can be gathered or concluded.  But God




] 58                THE PERSON OF CHRIST.
forbid we should so reflect on the wisdom and love of the Holy Spirit.
unto the church-that he hath proposed unto the faith of the churcl1
an empty sound and noise of words, without mind or sense. Th14
expressions he useth are figurative, and the whole nature of the dicourse, as unto its outward structure, is allegorical. But the things
intended are real and substantial; and the metaphors used in the ex:pression of them are suited, in a due attendance unto the analogy o~f
faith, to convey a spiritual understanding and sense of the thing-s
themselves proposed in them. The church of God will not part witlt
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 there.
The faith and love of believers is not to be regulated by the ignoranc;e
and boldness of them who have neither the one nor the other. T~ie
title of the 45th Psalm is, nrs.  nwi, " A song of loves;"-that is, )of
the mutual love of Christ and the church. And unto this end- hat
our souls may be stirred up unto the most ardent affection towards
him-is a description given us of his person, as " altogether lovely.'
To what other end is he so evidently delineated in the whole \harmony of his divine beauties by the pencil of the Holy Spirit? )
Not to insist on particular testimonies, it is evident unto all wh{s(
eyes are opened to discern these things, that there is no property, o
the divine nature which is peculiarly amiable-such as are goodnelss
grace, love, and bounty, with infinite power and holiness-but it li
represented and proposed unto us in the person of the Son of (od
to this end, that we should love him above all, and cleave untohirr
There is nothing in the human nature, in that fulness of grace ]an,
truth which dwelt therein, in that inhabitation of the Spirit wlSic1
was in him without measure, in any thing of those "all thingls
wherein he hath the pre-eminence-nothing in his love, condesc r
sion, grace, and mercy-nothing in the work that he fulfilled, wh[t
he did and suffered therein —nothing in the benefits we receij
thereby-nothing in the power and glory that he is exalted unto r
the right hand of God-but it is set forth in the Scripture and pro
posed unto us, that, believing in him, we may love him with all ol
hearts and souls. And, besides all this, that singular, that infini,
effect of divine wisdom, whereunto there is nothing like in all t}
works of God, and wherewith none of them may be comparednamely, the constitution of his person by the union of his natu:
therein, whereby he becomes unto us the image of the invisible GE
and wherein all the blessed excellencies of his distinct natures
made most illustriously conspicuous in becoming one entire prin
of all his mediatory operations on our behalf-is proposed unto I'




THE FOUNDATION OF OUR LOVE TO CHRIST.          159'the complete object of our faith and love. This is that person whose
Iloveliness and beauty all the angels of God, all the holy ones above,'lo 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.  "Thou whom our souls do love," is the title whereby they;Snow him and converse with him, Cant. i. 7, iii. 1, 4. This is he
wvho is the Desire of all nations —the Beloved of God and men.
The mutual intercourse on this ground of love between Christ and
t-ke church, is the life and soul of the whole creation;' for on the
ackount hereof all things consist in him.
X 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
eJnjoyment of him according to his promises-in their fervent prayers
fi'r his manifestation of himself unto them-lin the refreshments and
ui-speakable joys which they have in his gracious visits and embraces
of hiis love-than in the thrones and diadems of all the monarchs on
th~ earth. Nor will they themselves part with the ineffable satisfactiora which they have in these things, for all that this world can do
for them or unto them.  "Mallem ruere cum Christo, quam regnare
cu-n Csesare."  These things have not only rendered prisons and dungeqons more desirable unto them than the most goodly palaces, on
fu[ure accounts, but have made them really places of such refreshmtnent and joys as men shall seek in vain to extract out of all the
comforts that this world can afford.
O curve in terras animae et celestium inanes!
any there are who, not comprehending, not being affected with,
hajt divine, spiritual description of the person of Christ which is given
Is ~by the Holy Ghost in the Scripture, do feign unto themselves false
e. resentations of him by images and pictures, so as to excite carnal,rld corrupt affections in their minds.  By the help of their outward
&mses, they reflect on their imaginations the shape of a human body,.ast into postures and circumstances dolorous or triumphant; and so,
)y the working of their fancy, raise a commotion of mind in them-;lves, which they suppose to be love unto Christ. But all these idols':e teachers of lies. The true beauty and amiableness of the person
Kt Christ, which is the formal object and cause of divine love, is so: r from being represented herein, as that the mind is thereby wholly
inverted from the contemplation of it. For no more can be so picu1.ed unto us but what may belong unto a mere man, and what is:b.itrarily referred unto Christ, not by faith, but by corrupt imagiItijn.
Tfhe beauty of the person of CGhrist, as represented in the Scripture,




160                 THE PERSON OF CHRIST.
consists in things invisible unto the eyes of flesh. They are such a,
no hand of man can represent or shadow. It is the eye of faith alon(
that can see this King in his beauty. What else can contemplate or
the uncreated glories of his divine nature? Can the hand of mar
represent the union of his natures in the same person, wherein he ii
peculiarly amiable? What eye can discern the mutual communica.
tions of the properties of his different natures in the same person
which depends thereon, whence it is that God laid down his life foi
us, and purchased his church with his own blood? In these things
0 vain man! doth the loveliness of the person of Christ unto ttln
souls of believers consist, and not in those strokes of art which fansge
hath guided a skilful hand and pencil unto. And what eye of flesh
can discern the inhabitation of the Spirit in all fulness in the huma]i
nature? Can his condescension, his love, his grace, his power, hi,
compassion, his offices, his fitness and ability to save sinners, be decay
phered on a tablet, or engraven on wood or stone? However sulql
pictures may be adorned, however beautified and enriched, they tr,
not that Christ which the soul of the spouse doth love;- they are -)o
any means of representing his love unto us, or of conveying our iov
unto him;- they only divert the minds of superstitious persons fion
the Son of God, unto the embraces of a cloud, composed of fancy ai(
imagination.
Others there are who abhor these idols, and when they have ir
done, commit sacrilege. As they reject images, so they seem to ~
all love unto the person of Christ, distinct from other acts of obedlE
ence, as a fond imagination. But the most superstitious love ri;nts
Christ-that is, love acted in ways tainted with superstition-is?bet
ter than none at all. But with what eyes do such persons read\th,
Scriptures? With what hearts do they consider them? What( d
they conceive is the intention of the Holy Ghost in all those descr 
tions which he gives us of the person of Christ as amiable and desik
able above all things, making therewithal a proposal of him unto oun
affections-inciting us to receive him by faith, and to cleave unto hir,
in love? yea, to what end is our nature endued with this affectionunto what end is the power of it renewed in us by the sanctificatior
of the Holy Spirit-if it may not be fixed on this most proper anm
excellent object of it?
This is the foundation of our love unto Christ-namely, the revf
lation and proposal of himn cunto us in the Scripture as altogethe~
lovely. The discovery that is made therein of the glorious excelled
cies and endowments of his person-of his love, his goodness, abh
grace-of his worth and work-is that which engageth the affectihbn
of believers unto him. It may be said, that if there be such a prc
posal of him made unto all promiscuously, then all would equr11




MOTIVES TO THE LOVE OF CHRIST.             161
discern his amiableness and be affected with it, who assent equally
unto the truth of that revelation.  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-" glory as 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 1 " as the head of the corner. Some can see nothing but weakness
tin him; unto others the wisdom and power of God do evidently
shine forth in him. Wherefore it must be said, that notwithstanding
that open, plain representation that is made of him in the Scripture,
unless the Holy Spirit gives 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
Ton our minds.
As it was with the people on the giving of the law, notwithstandihg all the great and mighty works which God had wrought among
h'em, 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 preachitng 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
lynowledge of his glory in his face, can discern nothing of it, nor are
tlheir hearts affected with it.
We do not, therefore, in these things, follow " cunningly-devised
fables." We do not indulge unto our own fancies and imaginations;-!they are not unaccountable raptures or ecstasies which are pretended
~unto, nor such an artificial concatenation 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 thereby.
CHAPTER XIV.
Motives unto the Love of Christ.
The motives unto this love of Christ is the last thing, on this.ead of our religious respect unto him, that I shall speak unto.
When God required of the church the first and highest act of reliVOL. I.                                            11




1 62                THE PERSON OF CHRIST.
gion, the sole foundation of all others-nanmely, 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. 2, 3. 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 tile benefits which
they had received from him in bringing them out of the house of
bondage.                                                      (
God, in his wisdom and grace, ordereth all the causes and reasons5
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 thye
most just, necessary, reasonable and advantageous course for us s'o
to fix our affections on him.
And these considerations are taken from all that he did for un,
with the reasons and grounds why he did it. We love him princPi
pally and ultimately for what he is; but nextly and immediately 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 themr
unto what he hath done for sinners; but that leads immediately
unto the consideration of what he is in himself. And when our lo4ie
is fixed on him or his person, then all those things wherewith, from Ia
sense of our own wants and desires, we were first affected, becomei
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 discharge 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 things to engage our love unto him.
See Phil. ii. 5-11, with chap. iii. 8-11.
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 ever so much
to enlarge in the declaration of them; much less can they be represented in that short discourse 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 medi
tation on them and improvement of them, are among the principal




THE ACTS OF CHRIST MOTIVES TO THE LOVE OF HIM.   1 63
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 present intercession in heaven, but is an effectual motive unto the love of hiin; and as such is proposed unto us in
the Scripture. Whatever he did or doth with or towards us in the
nanle 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: O love the Lord Jesus
in sincerity.
The consideration of what Christ thus did and doth for us is inse-:parable from that of the benefits which we receive thereby. A due
lmixture of both these-of what he did for us, and what we obtain
thereby-compriseth the substance of these motives: "Who loved
me, and gave himself for 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 produce 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, Ps. ciii. 1-5, " 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
forgiveth all thine iniquities; who healeth all thy diseases; who
redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; who satisfieth thy mouth with good
things; so that thy youth is renewed like the eagle's." Let men
pretend what they will, there needs no greater, no other evidence, to




164                THE PERSON OF CHRIST.
prove that any one doth not really believe 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 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 those, the bent of whose minds
doth not lie towards thoughts of them-whose hearts are not on all
occasions retreating unto the remembrance of them-who embrace
not all opportunities to call them over as they are able-on what
grounds can they be esteemed Christians? how do they live by they
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 wherein 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
constitution so cast into this mould as to be led by a natural com-r
placency unto a converse with them-we are strangers unto the lif6
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, crucified" before us. Can any by the eye of faith look on this
bleeding, 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 the dying of the Lord
Jesus," as the apostle speaks, 2 Cor. iv. 10. As his whole " name," in




LOVE TO CHRIST PROMPTED BY HIS LOVE TO US.      165
all that he did, is " as ointment poured forth," for 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 aggravation 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 undeserved goodness and bounty; and so cast themselves into
everlasting ruin. But yet the sin of men, in their ingratitude towards
Christ on the account of what he hath done for them, is attended
with an aggravation above that of the angels. For although 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 stigmatized for unworthy
villany, as those who are signally ungrateful 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 inheritance, (if any such instances may be given,)
and that with the greatest expense of labour and charge;-mankind,
without any regret, doth tacitly condemn them unto greater miseries
than those which they were delivered from. What, then, will be the
condition of them whose hearts are not so affected with the mediation of Christ and the fruits of it, as to engage the best, the choicest
of their affections unto him! The gospel itself will be " a savour of
death" unto such ungrateful wretches.
2. That which the Scripture principally insisteth on as the motive
of our love unto Christ, is 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 valuation
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 despised by any but such
as degenerate into profligate brutality. If it be so stated as that it
can produce no outward effects advantageous 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 good



166                 THE PERSON OF CHRIST.
ness 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 brutish and filthy lusts. But when
this love, which is thus undeserved, 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 nature 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.
(l.) 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 principally with respect unto theglory 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 remembered 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 accomplishment of it.
Should I engage into the consideration of this love of Christ, which
was the great means of conveying all the effects of divine wisdom
and grace unto the church,-that glass which God chose to represent
himself and all his goodness in 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
redeemed also,-that mirror wherein the holy angels and blessed
saints shall for ever contemplate the divine excellencies in their suitable 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 explication 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, nothing of'
the reality of the grace of God, nor do they believe aright one article




LOVE TO CHRIST PROMPTED BY HIS LOVE TO US.      1 64
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 thereon 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 susception and discharge of the work of mediation,
so as. to have real and spiritually-sensible affections for him. Men
may babble 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 constant motions of our souls
towards him with delight and adherence-are but fancies and imaginations. I renounce that religion, be it whose it will, that teacheth,
insinuateth, or giveth countenance unto, such abominations. That
doctrine is as discrepant from the Gospel as the Alkoran-as contrary
to the experience of believers as what is acted in and by the devilsWhich instructs men unto a contempt of the most fervent love unto
(hhrist, 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.
(2.) This love of Christ unto the church is singular in all those
4ualifications which render love obliging unto reciprocal affections.
j[t 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 any alloy. There cannot be the least suspicion of anything
of self in it. And it is absolutely undeserved. Nothing can be found
amongst men that can represent or exemplify its freedom from any
desert on our part. The most candid and ingenuous love amongst
us is, when we love another for his worth, excellency, and usefulness,
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 effects of that love which
he set upon them.
Men sometimes may rise up unto such a high degree and instance
in love, as that they will even die for one another; but then it must.be on a superlative esteem which they have of their worth and merit.
FIt may be, saith the apostle, treating of the love of Christ, and of God
in him, that " for a good man some would even dare to die," Rom.




168                THE PERSON OF CHRIST.
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 rise 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 he died for us,
when we were sinners and ungodly; that is, every thing which might
render us unamiable and undeserving. Though we were as deformed
as sin could render us, and more deeply indebted than the whole
creation could pay or answer, yet did he fix his love upon us, to free
us from that condition, and to render us meet for the most intimate
society with himself. Never was there love which had such effectswhich 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 underwent
everything that is evil in his own person, and we receive everythin'g
that is good in the favour of God and eternal blessedness.  ik
On the account of these things, the apostle ascribeth a constrainin g
power unto the love of Christ, 2 Cor. v. 14. And if it constrainethl
us unto any return unto him, it doth so unto that of love in the firstS
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 al;i
the love of Christ unto us consists in the precepts and promises of thle
Gospel, and all our love unto him in the observance of his commands!,
without 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 religionto 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 touchstone of its
reality and sincerity. Whatever men may boast of their affectionate
endearments unto the divine goodness, if it be not founded in 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 whereof none can love him as they ought.  In him alone
that infinite goodness, which is the peculiar object of divine love, is
truly represented unto us, without any such deceiving phantasms at
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




CONFORMITY TO CHRIST.                   169
depend. And an infinite condescension is it in the holy God, so to
express his " 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 immediate comprehension of the infinite excellencies of the divine nature, 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 we are admitted unto the contemplation of them in the person of Jesus Christ.
There is yet farther evidence to be given of this love unto the
person of Christ, from all those blessed effects of it which are derylared in the Scripture, and whereof believers have the experience in
-themselves. But something I have spoken concerning them formerly,
_in my discourse about communion with God; and the nature of the
Present design will not admit of enlargement upon them.
CHAPTER XV.
Conformity unto Christ, and Following his Example.
III. The third thing proposed to declare the use of the person of
Christ in religion, is that confornmity which is required of us unto
h1im. This is the great design and projection of all believers. Every
<one of them hath the idea or image of Christ in his mind, in the
elye of faith, as it is represented unto him in the glass of the Gospel:
T~ r 6 av Kupiou x arorn-pr6/csvol x. r. X., 2 Cor. iii. 18. We behold his
glo9ry "in a glass," which implants the image of it on our minds.
A   d hereby the mind is transformed into the same image, made like
ujnto Christ so represented unto us-which is the conformity we
speak of. Hence every true believer hath his heart under the cond3uct 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 assimilation.  Wherefore the best evidence of a real
principle of the life of God in any soul-of the sincerity of faith, love,
rand obedience-is an internal cordial endeavour, operative on all
occasions, after conformity unto Jesus Christ.
There are two parts of the duty proposed. The first respects the
internal grace and holiness of the human nature of Christ; the
other, his examcple in duties of obedience. And both of them-both
mnterially as to the things wherein they consist, and formally as they
w re his or in him-belong unto the constitution of a true disciple.
In the first place, Internal conformity unto his habitual grace and




170                THE PERSON OF CHRIST.
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 to'
Christ nor approved by him. And therefore 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.
1. God, in the human nature of Christ, did perfectly renew that}
blessed image of his on our nature which we lost in Adam, with am
addition of many glorious endowments which Adam was not madb
partaker of. God did not renew it in his nature as though that portion of it whereof he was partaker had ever been destitute or deprivec4
of it, as it is with the samne nature in all other persons.  For h&
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.instances of its subsistence.  "It pleased the Father that in him should
all fulness dwell,"-that he should be " full of grace and truth," aind
"in all things have the pre-eminence." But of these gracious endovtments of the human nature of Christ I have discoursed elsewhere.'
2. One end of God in filling the human nature of Christ with ail
grace, in implanting his glorious image upon it, was, that he mighty
in him propose an example of what he would by the same grace renevy
us unto, and what we ought in a way of duty to labour after. Vihe
fulness of grace was necessary unto the human nature of Christ, from
its hypostatical union with the Son of God. For whereas ther$in
the " fulness of the Godhead dwelt in him bodily," it became ro ctyl,
a " holy thing," Luke i. 35. It was also necessary unto him, as unt o
his own obedience in the flesh, wherein he fulfilled all righteousness,
" did no sin, neither was guile found in his mouth," 1 Peter ii. 22.
And it was so unto the discharge of the office he undertook; for
"such an high priest became us, who is holy, harmless, undefiled,
and- separate from sinners," Ileb. vii. 26. Howbeit, the infinite
wisdom of God had this farther design in it also,-namely, that he
might be the pattern and example of the renovation 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 ail
that we aim at in a way of duty.
He hath " predestinated us to be conformed unto the image of iis
Son, that he might be the first-born among many brethren," Ronm.
viii. 29. In the collation of all grace on Christ, God designed to




CONFORMITY TO CHRIST.                   171
make 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
e/xample of what he would bring them unto.  "For both he that
sanctifieth and they that are sanctified are all of one: for which cause
lhe is not ashamed to call them brethren," Heb. ii. 11. It is Christ
vvho sanctifieth believers; yet is it from God, who first sanctified him,
tKhat he and they might be of one, and so become brethren, as bearing
tlie image of the same Father.  God designed and gave unto Christ
gr.ace and glory; and he did it that he might be the prototype of
w] at he designed unto us, and would bestow upon us. Hence the
apostle shows that the effect of this predestination to conformity unto
tile image of the Son is the communication of all effectual, saving
gprace, with the glory that ensues thereon, Rom. viii. 30, "Moreover,
wVhom he did predestinate, them he also called; and whom he called,
tliem 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
" iage of the first Adam" in the depravation of our natures, so we
3hoquld bear the "image of the second " in their renovation. "As we
hake borne the image of the earthy," so "we shall bear the image
~f!the heavenly," 1 Cor. xv. 49. And as he is the pattern of all our
gr~aces, so he is of glory also. All our glory will consist in our being' inade like unto him;" which, what it is, doth not as yet appear,
I SJohn iii. 2. For "he shall change our vile body, that it may
be fashioned like unto his glorious body," Phil. iii. 21. Wherefore
he \fulness of grace was bestowed on the human nature of Christ, and;he image of God gloriously implanted thereon, that it might be the?ro otype and example of what the church was through him to be
netde partaker of. That which God intends for us in the internal
mojmmunication of his grace, and in the use of all the ordinances of;J.ie church, is, that we may come unto the "measure of the sta-;',re of the fulness of Christ," Eph. iv. 13. There is a fulness of all
grace in Christ. Hereunto are we to be brought, according to the
mneasure that is designed unto every one of us.  "For unto every one.f us is given grace, according to the measure of the gift of Christ,"
erse 7. He hath, in his sovereign grace, assigned different mea-.,lires unto those on whom he doth bestow it. And therefore it is
wa illed " the stature," because as we grow gradually unto it, as men do
into their just stature; so there is a variety in what we attain unto,
bs there is in the statures of men, who are yet all perfect in their
)roportion.': This image of God in Christ is represented unto us in the Gospel.
3eifng lost from our nature, it was utterly impossible we should have,ny just comprehension of it. There could be no steady notion of




172                 THE PERSON OF CHRIST.
the image of God, until it was renewed and exemplified in the humanl
nature of Christ. And thereon, without the knowledge of him, th[e'
wisest of men have taken those things to render men most like unto
God which were adverse unto him. Such were the most of thos{t
things which the heathens adored as heroic virtues. But being per>fectly exemplified in Christ, it is now plainly represented unto us iit
the Gospel. Therein with open face we behold, as in a glass, the gloriF
of the Lord, and are changed into the same image, 2 Cor. iii. lS.
The veil being taken away from divine revelations 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 princiIpal
means of our being transformed into it. The Gospel is the declarition of Christ unto us, and the glory of God in him; as unto manly
other ends, so in especial, that we might in him behold and conterrilplate that image of God we are gradually to be renewed into. Henc&,
we are so therein to learn the truth as it is in Jesus, as to be " renewf~d
in the spirit of our mind," and to " put on the new man, which &fter
God is created in righteousness and true holiness," Eph. iv. 20, 23, 24,that is, " renewed after the image of him who created him," Col. iii. \10.
4. It is, therefore, evident that the life of God in us consists ir
conformity unto Christ; nor is the Holy Spirit, as the principal aknd
efficient cause of it, given unto us for any other end but to unite'ihs
unto him, and make us like him.  Wherefore, the original Gos )el
duty, which animates and rectifies all others, is a design for confoTrmity unto Christ in all the gracious principles and qualificationi'o:
his holy soul, wherein the image of God in him doth consist. A(s h(
is the prototype and exemplar in the eye of God for the comm uni
cation of all grace unto us, so he ought to be the great examplk ii
the eye of our faith in all our obedience unto God, in our compliaCec
with all that he requireth of us..
God himself, or the divine nature in its holy perfections, is tl:.(
ultimate object and idea of our transformation in the renewing 0
our minds. And, therefore, under the Old Testament, before the
incarnation of the Son, he proposed his own holiness immediately
as the pattern of the church: " Be ye holy, for the Lord your GcJc
is holy," Lev. xi. 44, xix. 2, xx. 26. But the law made nothing pei 
fect.  For to complete this great injunction, there was yet wanting
an express example of the holiness required; which is not given ri
but in him who is " the first-born, the image of the invisible God.",
There was a notion, even among the philosophers, that the prin
cipal endeavour of a wise man was to be like unto God. But in tShl
improvement of it, the best of them  fell into foolish and priou
imaginations.  Howbeit, the notion itself was the principal beamt o
our prinzigenial light, the best relic of our natural perfections; amn




CONFORMITY TO CHRIST.                    173
those who are not some way under the power of a design to be like
\iinto God are every way like unto the devil. But those persons
wfho 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 improvement of it. Whatever men may fancy to the
contrary, it is the design of the apostle, in sundry places of his writijags, to prove that they did so, especially Rom. i.; 1 Cor. i. Wherefo're, it was an infinite condescension of divine wisdom and grace,
gl(riously to implant that image of his which we are to endeavour
ccnformity unto in the human nature of Christ, and then so fully
to) represent and propose it unto us in the revelation of the Gospel.
The infinite perfections of God, considered absolutely in themsrlves, are accompanied with such an incomprehensible glory as it 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 creature or the gracious principle of spiritual
life~ in us, that the mind can dwell on the contemplation of them,
mnid be thereby transformed into the same image.
(Herein lies much of the life and power of Christian religion, as it
reisides in the souls of men. This is the prevailing design of the
m'nnds of them that truly believe the Gospel; they would in all things
beo like unto Jesus Christ.  And I shall briefly show-(1.) What is'expired hereunto; and, (2.) What is to be done in a way of duIty
for the attaining that end.
(J.) A spiritual light, to discern the beauty, glory, and amiableles~ of grace in Christ, is required hereunto.  We can have no real
lehign of conformity unto him, unless we have their eyes who " bele.ld his glory, the glory of the only-begotten of the Father, full of
-race and truth," John i. 14. Nor is it enough that we seem to
Iiscern the glory of his person, unless we see a beauty and excellency
n every grace that is in him. " Learn of me," saith he; " for I am
meek and lowly in heart," Matt. xi. 29.  If we are not able to dise-,rn an excellency in meekness and lowliness of heart, (as they are!aings generally despised,) how shall we sincerely endeavour after?onformity unto Christ in them? The like may be said of all his,tiher gracious qualifications. His zeal, his patience, his self-denial,
Lis readiness for the cross, his love unto his enemies, his benignity
o all mankind, his faith and fervency in prayer, his love to God,
Li" compassion towards the souls of men, his unweariedness in doing —:oo1, his purity, his universal holiness; —unless we have a spiritual
[ghLt to discern the glory and amiableness of them all, as they were
a him, we speak in vain of any design for conformity unto him.




174                 THE PERSON OF CHRIST.
And this we have not, unless God shine into our hearts, to give u's
the light of 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 theie0
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 design of conformity unto Christ but his who so likes and loves the graces tha:
were in him, as to esteem a participation of them in their power ito
be the greatest advantage, to be the most invaluable privilege, tliat
can in this world be attained.  It is the savour of his good ointme)ts
for which the virgins love him, cleave unto him, and endeavour [to
be like him. In that whereof we now discourse-namely, of co.formity unto him-he is the representative of the image of God unfrto
us. And, if we do not love and prize above all things those gracious
qualifications and dispositions of mind wherein it doth consist, whab&ever we may pretend of the imitation of Christ in any outward la'cts
or duties of obedience, we have no design of conformity unto ]lim.
He who sees and admires the glory of Christ as filled with tbhese
graces-as he " was fairer than the children of men," because " grace
was poured into his lips"-unto whom nothing is so desirable as, t
have the same mind, the same heart, the same spirit that was ir
Christ Jesus-is prepared to press after conformity unto him. A{hic
unto such a soul the representation of all these excellencies in tfhe
person of Christ is the great incentive, motive, and guide, in {n(
unto all internal obedience unto God.                     I
Lastly, That wherein we are to labour for this conformity may b
reduced unto two heads.
[1.] An oplposition unto all sin, in the root, principle, and lr/ios
secret springs of it, or original cleavings unto our nature.  He ".di
no sin, neither was there any guile found in his mouth."  He " wa
holy, harmless, undefiled, separate from  sinners."   He was tl 
"Lamb of God, without spot or blemish;" like unto us, yet withou
sin. Not the least tincture of sin did ever make an approach unt.
his holy nature. He was absolutely free from every drop of thlt
fomes which hath invaded us in our depraved condition. Wheire
fore, to be freed from all sin, is the first general part of an endeavo-r
for conformity unto Christ.  And although we cannot perfectJ
attain hereunto in this life, as we have "not already attained, npc
are already perfect," yet he who groaneth not in himself after ittwho doth not loathe every thing that is of the remainder of 3si
in him and himself for it-who doth not labour after its absqyut
and universal extirpation-hath no sincere design of conformity u'nt
Christ, nor can so have. He who endeavours to be like him, mIAuI




CONFORMITY TO CHRIST.                   175
"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!~uffer 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.
[2.] The due improvemnent of, and continual growth, in every
grace, is the other general part of this duty. In the exercise of his
qwn all-fulness of grace, both in moral duties of obedience and the
especial duties of his office, did the glory of Christ on the earth consAist. 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
tlhe image of the Son of God.
Secondly, The following the example of Christ in all duties towards
Cxod 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
Chirist in religion. The field is large which here lies before us, and
filled with numberless blessed instances. I cannot here enter into it;
and the mistakes that have been in a pretence unto it, require that it
shiould be handled distinctly and at large by itself; which, if God..ill, may be done in due time.  One or two general instances wherein
h~ was most eminently our example, shall close this discourse.
1i. His meekness, lowliness of mind, condescension unto all sorts
of persons-his love and kindness unto mankind-his readiness to do
g(od unto all, with patience and forbearance-are continually set
before us in his example. I place them all under one head, as procee4ling all from the same spring of divine goodness, and having
effe.cts of the same nature.  With respect unto them, it is required
the4t "the same mind be in us that was in Christ Jesus," Phil. ii. 5;
and that we "walk in love, as he also loved us," Eph. v. 2.
In these things was he the great representative of the divine goodrless unto us. In the acting of these graces on all occasions did he
leclare and manifest 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:atred, strife, variance, envy, wrath, pride, fierceness, and rage, against
Ine another; all which are of the old murderer. The instances of a:ured, of a contrary frame, were obscure and weak in the best of the
A aints of old. But in our Lord Jesus the light of the glory of God,erein first shone upon the world. In the exercise of these graces,
which he most abounded in, because the sins, weaknesses and infirnitjies of men gave continual occasion thereunto, did he represent the
livTne nature as love-as infinitely good, benign, merciful, and
)atiient-as delighting in the exercise of these its holy properties.




176                 THE PERSON OF CHRIST.
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 o!
him, who endeavour not to order the whole course of their lives ii
conformity unto him in these things.
One Christian who is meek, humble, kind, patient, and useful unto
all; that condescends to the ignorance, weaknesses and infirmities ol
others; that passeth by provocations, injuries, contempt, 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 mi~
carriages, who is free from jealousies and evil surmises; that lovetrl
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 Chri'
than thousands can do with the most magnificent works of piety of
charity, where this frame is wanting in them. For men to pretend
to follow the example of Christ, and in the meantime to be proud!
wrathful, envious, bitterly zealous, calling for fire from heaven tc
destroy men, or fetching it themselves from hell, is to cry, "Ia{i:
unto him," and to crucify him afresh unto their power.
2. Self-denial, readiness for the cross, with patience in sufferings
are the second sort of things which he calls all his disciples to foll41
his example in.  It is the fundamental law of his Gospel, that if an$.
one will be his disciple, " he must deny himself, take up his cross, aic(
follow him."  These things in him, as they are all of them summaril!
represented, Phil. ii. 5-8, by reason of the glory of his person and tle
nature of his sufferings, are quite of another kind than that we ahr(
called unto.  But his grace in them all is our only pattern in whit i
required of us. " Christ also suffered for us, leaving us an exalnple
that we should follow his steps: who, when he was reviled, reviledno
again; when he suffered, he threatened not," 1 Pet. ii. 21-23. IHekic
are we called to look unto "Jesus, the author and finisher of ~cu
faith; who, for the joy that was set before him, endured the cross, ani
despised the shame."  For we are to " consider him, who endure(
such contradiction of sinners against himself," that we faint not
Heb. xii. 3. Blessed be God for this example-for the glory of th(
condescension, patience, faith, and endurance, of Jesus Christ, in tl:
extremity of all sorts of sufferings. This hath been the pole-star &;
the church in all its storms; the guide, the comfort, supportment ant
encouragement of all those holy souls, who, in their several genera
tions, have in various degrees undergone persecution for righteousnes,
sake; and yet continueth so to be unto them who are in the sahi
condition.
And I must say, as I have done on some other occasions in tih,
handling of this subject, that a discourse on this one instance of Wth
use of Christ in religion —from the consideration of the person  vlIh




THE USE OF CHRIST'S PERSON TO BELIEVERS.        177
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 patience under them all, and
immovableness of love and compassion 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
i God unto the uttermost; with the glorious issue of the whole, and
the influence of all these considerations unto the consolation and supportment of the church-would take up more room and time than
w/hat is allotted unto the whole of that whereof it is here the least
jTart. I shall leave the whole under the shade of that blessed proIrmse, " If so be that we suffer with him, we may be also glorified
together; for I reckon that the sufferings of this present time are:not worthy to be compared with the glory which shall be revealed in
ds," Rom. viii. 17, 18.
IV. The last thing proposed concerning the person of Christ, was
the use of it unto believers, in the whole of their relation unto God
arid duty towards him. And the things belonging thereunto may be
reduced unto these general heads:-,1. Their sanctification, which consisteth in these four things:
(1.) 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; as
-(C1.) Adoption, (2.) Peace, (3.) Consolation and joy in life and death,
(4.~ Spiritual gifts, unto the edification of themselves and others,
(5f ) A blessed resurrection, (6.) Eternal glory.
IThere are other things which also belong hereunto:-as their guidartce in the course of their conversation in this world, direction unto
liasefulness 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
lnto the general heads proposed.
What should have been spoken with reference unto these things
belongs unto these three heads:1st, A declaration that all these things are wrought in and comaunicated unto believers, according to their various natures, by an
manation of grace and power from the person of Jesus Christ, as
a head of the church-as he who is exalted and made a Prince and
Saviour, to give repentance and the forgiveness of sins.
2dly, A declaration of the way and manner how believers do live
VOL. I.                                            12




.178                THE PERSON OF CHRIST.
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. (Ist,) The necessity of universal evangelical obedience, seeing it is only in and by the
duties of it that faith is, or can be, kept in a due exercise unto thet'
ends mentioned. (2dly,) That believers do hereby increase continu 7
ally with the increase of God, and grow up into him who is the head,
until they become the fulness of him who filleth all in all.
3dly, A. conviction that a real interest in, and participation of, thest
things cannot be obtained any other way but by-the actual exercise
of faith on the person of Jesus Christ.
These things were necessary to be handled at large with reference/
unto the end proposed.  But, for sundry reasons, the whole of thi~
labour is here declined.  For some of the particulars 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 deserve, unto full satisfaction, withoi)t
an entire discourse concerning the life of faith; which my present d&sign will not admit of
-CHAPTER XVI.
An humble Inquiry into, and Prospect of, the infinite Wisdom of God, in tlye
Constitution of the Person of Christ, and the Way of Salvation thereby.
From the consideration of the things before insisted on, we m'iy
lendeavour, according unto -our measure, to take a view of, and humbay
adore, the infinite wisdom of God, in the holy contrivance of;this grea.t
" mystery of godliness, God manifest in the flesh." As it is a spiritual,
evangelical mystery, it is an effect of divine wisdom, in the redcemption-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 "manifolk
wisdom of God," Eph. iii. 9, 10-that is, of infinite wisdom workinig
in great variety of actings and operations, suited unto, and expressivet,of, its own infinite fulness: for herein were " all the treasures (
wisdom and knowledge" laid up, and laid out, Col. ii. 3. An argt
ment this is, in some parts whereof divers of the ancient writers -
the church have laboured, some occasionally, and some with expre,'design. I shall insist only on those things which Scripture light leus directly unto. The depths of divine wisdom in this glorious w-:are hid from the eyes of all living.  "nGod [alone] understandeth t




THE WISDOM OF GOD IN CHRIST'S PERSON.          179
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 say, We have heard the fame thereof with our ears," verse
22. 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.
iisery.
T These depths we may admire and adore, but we cannot compre-'hend: " For who hath known the mind of the Lord herein, or with;'whom took he counsel?"  Concerning the original causes of his counsels in this great mystery we can only say, "O the depth 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 effects of them we should
contemplate on their excellency, so as; to give glory to God, and liveiri a holy admiration of his wisdom and grace. For to give glory unto''im, and admire him, is our: present duty, until he shall come eter-,nally "to be glorified in: his saintsj and to be admired in all them:
~that believe," 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'
sobflis. For " the secret things belong unto the LORD our God, but
tb ose things which are revealed belong unto us," that we may do -" the;
wprds of this law," Dent. xxix. 29. We shall not, therefore, inour:
ihquiry 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 revela-.
tions is our knowledge of the things revealed, with our obedi Wce
~thereon; and unto this end things revealed do belong unto us.'
Some things in general are, to be premised unto our present inqriiry._,
1. We can have no view or due prospect of the wisdom of God in;
any of his worlks, much less in this of " sending his Son in the like —
ness of sinful flesh," or the constitution of his person, 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 righteousness, his sovereign authority,. his;,goodness, love, and grace.
There are three excellencies of the divine nature' principally to, b:
ccnsidered in all the external works of God.  (1.) His Good-;
w/hich is the communicative property thereof. This is the eternal




180                 THE PERSON OF CHRIST.
fountain and spring of all divine communications. Whatever is good
in and unto any creature, is an emanation from divine goodness.
" He is good, and he doeth 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, disposes, orders, and directs all things unto his own glory,3
in and by their own immediate proper ends, Prov. xvi. 4; Rev. iv. ii.\
(3.) Power, which is the effective excellency of the divine nature,%
effecting and accomplishing what wisdom doth design and order.  A
Whereas wisdom, therefore, is that holy excellency or power of thq?
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 con-,
cernment of those other properties in that work. For that which\
wisdom principally designs, is the glorification of them. And untol
this end the effective property of the divine nature, which is almighty:power, always accompanies, or is subservient unto, the directive or
infinite wisdom, which is requisite unto perfection in operaticn.
What infinite goodness will communicate ad extra-what it will opeI
the eternal fountain of the Divine Being 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. SeOc
Isa. xl. 13-15, 17, 28.
2. We can have no apprehensions of the interest of the other proiperties of the divine nature in this great mystery of godliness, whlose
glory was designed in infinite wisdom, without the consideration', of
that state and condition of our own wherein they are so concerned.
That which was dweigned unto the eternal glory of God in this gre.t
work of the incarnation of his Son, was the redemption of mankind, o~r
the recovery and salvation of the church. What hath been disputecd
by some concerning it, without respect unto the sin of man and the
salvation of the church, is curiosity, and indeed presumptuous folly.
The whole Scripture constantly assigneth this sole end of that effect
of divine goodness and wisdom; yea, asserts it as the only foundation,
of the Gospel, John iii. 16. Wherefore, unto a due contemplatio!a
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 apostasy from God did consist-what was the condition of mankind
thereon-what is the concernment of the holy God therein, on tliN
account of the blessed properties of his nature-what way was suiteit
unto our recovery, that God might be glorified in them all. Withorit
a previous consideration of these things, we can have no due concptions of the wisodm of God in this glorious work which we inquire




THE NATURE OF MAN'S APOSTASY FROM GOD.        181
after. Wherefore I shall so far speak of them, that, if it be the will
of God, the minds of those who read and consider 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 behold.
When there was a visible pledge of the presence of God in the." bush that burned" and was not consumed, Moses said he " would
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 occasions unto the
iontemplation of it. But as Moses was then commanded 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 object of faith with due reverence and fear.
The first thing we are to consider, in order unto the end proposed,
is -the nature of our sin and apostasy from God. For from thence
we must learn the concernment of the divine excellencies of God in
this work. And there are three things that were eminent therein: —
/ (l.) A reflection on the honour of the holiness and wisdom of
fGod, 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
ta11 other external works of creation whatever, Gen. i. 26, 27, "And
ogQd said, Let us make man in our image, after our likeness. So
Ged created man in his own image, in the image of God created
he him."  Nowhere is there such an emphasis of expression concernig any work of God. And sundry things are represented as pecuiar therein.
[lst,] That the word of consultation and that of execution are,distinct. In all other works of creation, the word of determination
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. " God said, Let us make man in
our image and likeness;" and thereon it is added distinctly, as the
-execution of that antecedent counsel, "So God made man in his own
i mage."  This puts a signal eminency on this work of God.
[2dly,] A distinct, peculiar concernment of all the persons of the
hofly Trinity, in their consultation and operation, is in like manner
pr~oposed unto us: " And God said, Let us make man." The truth
h:ereof I have sufficiently evinced elsewhere, and discovered the vanity




182                THE PERSON OF CHRIST.
of all other glosses and expositions. The properties of the divine
nature principally and originally considerable, in all external operations, (as we have newly observed,) 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 wisdonm,
acted itself peculiarly in the person of the Son; this being the princi-'
pal notion thereof-the eternal Wisdom of the Father. Divine power:
wrought effectually in the person of the Holy Spirit; who is the imp
mediate actor of all divine operations.                      i
[3dly,] The proposition of the effecting this work, being by way oR
consultation, represents it a signal effect of infinite wisdom. These1
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)i
rectitude of nature as represented his righteousness and holiness —in
such a state and condition as had a reflection on it of his power andc
rule. The former was the substance of it-the latter a necessary cYonsequent thereof. This representation, I say, of God, in power and
rule, was not that image of God wherein man was created, but a colrsequent of it. So the words and their order declare: " Let us mak4
man in our image, and after our likeness; and let them have dominionh
over the fish of the sea," &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 consist solely i
these things. Wherefore, the loss of the image of God was not originally the loss of power and dominion, or a right thereunto;'Put
man was deprived of that right, on the loss of that image which it'as
granted unto. Wherein it did consist, see Eccles. vii. 29; Eph. iv. 4.
Three things God designed in this communication of his image~
unto our nature, which were his principal ends in the creation of afli
things here below; and therefore was divine wisdom more eminently
exerted therein than in all the other works of this inferior creation.
The first was, that he might therein make a representation oj
his holiness and righteousness among his creatures.  This was not
done in any other of them.  Characters they had on them of hi"s
goodness, wisdom, and power. In these things the " heavens declare:
the glory of God, and the firmament showeth 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:]
their glorious ornaments and endowments, were either fit or able,c~
receive any impressions of his holiness and righteousness — of any'p1
the moral perfections or universal rectitude of his nature. Yet ir
the demonstration and representation of these things doth the gl rt
of God principally consist. Without them, he could not be kno vr




DESIGN OF GOD IN BESTOWING HIS IMAGE ON MAN.   I18'3
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.
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 could not any way declare the
glory of God, but passively and objectively. They were as an harjmonious, 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 understand 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 designed
from those works of his power.
The third was, that it might be a means to. bring man unto that
/ eternal enjoymnent of Himself, which he was fitted for and designed
unto. For this was to be done in a way of obedience;-" 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
Beet for this obedience, and enabled unto it, only by virtue of this
~mage 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 glory.
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.
(2.) In the entrance of sin, and by apostasy 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 in 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.] Hiereon there remained nothing, in all the creation here below,




184                THE PERSON OF CHRIST.
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 stupendously 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 ofn
this image of God, and representatives of his nature-the whole world,
from and by the nature of man, is filled with envy, malice, 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. Wherefore no greater indignity could be offered unto
divine wisdom and holiness, than there was in this rejection of thee
image of God wherein we were created.'
[2.] There was no way left whereby glory might redound unto 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. Wherefore man by sin did not
only draw off himself from that relation unto God wherein he was
made, but drew off the whole creation here below with himself into
a uselessness unto his glory. And upon the entrance of sin, befor"
the cure of our apostasy was actually accomplished, the generality ot
mankind divided the creatures into two sorts-those above, or the
heavenly 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 dishonoured in and
by them all, nor was there any glory given him on their account.
What some attempted to do of that nature, 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 utterly despised and rejected therein
Herein, then, lay the concernment of the holiness or righteousness oA,
God in this sin of our nature, which we are inquiring after. UnlessA




TIE DISORDER INTRODUCED BY SIN.            185
some reparation be made for the indignity east upon it in the rejection of the image and representation of it-unless there be some way
whereby 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 m that:condition whereinto it was cast by sin.
It was not, therefore, consistent with the glory of God, that man-!kind should be restored, that this nature of ours should be brought
upto the enjoyment of him, unless his holiness be more exalted, be
nore 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 afterward.
We must now a little return unto what we before laid down.
Wisdom being the directive power of all divine operations, and the
end of all those operations being the glory of God himself, or the
demnonstration of the excellencies of the holy properties of his nature,
it1 was incumbent thereon to provide for the honour and glory of
ckivine holiness in an exaltation answerable unto the attempt for its
debasement. Without the consideration hereof, we can have no due
j~rospect of the actings of infinite wisdom in this great work of our:Redemption and recovery by the incarnation of the Son of God.
r (3.) Sin brought disorder and disturbance into the whole rule and
grovernment of God. It was necessary, from the infinite wisdom of
G"od, that all things should be made in perfect order and harmonyall in a direct subordination unto his glory. There could have been
no) original defect in the natural or moral order of things, but it must
hfave 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 relations and 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 all
their ends tend directly unto one utmost common end of them all-'is the principal effect of wisdom. And thus was it at the beginning,
when God himself beheldthe universe, and, "lo, it was exceeding good."
All things being thus created and stated, it belonged unto the
maature 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
a.nd govern the creation according unto the law of the nature of all
thiings, and their relation unto him; but it was necessary, from his
divine being and excellencies, that so he should do. Wherefore, it
colncerned both the wisdom and righteousness of God to take care that




]86                 THE PERSON OF CHRIST.
either all things should be preserved in the state wherein they were
created, and no disorder be suffered to enter into the kingdom and rule
of God, or that, in a way suited unto them., his glory should be re:trieved and re-established; for God is not the God of confusionneither the author nor approver of it-neither in his works nor in his:
rule. But sin actually brought disorder into the kingdom and rulesI
of God. And this it did not in any one particular instance, but that;,
which was universal as unto all things here below. For the original
harmony and order of all things consisted in their subordination unt6
the glory of God. But this they all lost, as was before declared.
Hence he who looked on them in their 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 consistent
with the wisdom and righteousness of God.  It would make the4
kingdom of God to be like that of Satan-full of darkness and confusion. Nothing is more necessary unto the good of the univ'se,
and without which it were better it were annihilated, than the pipeservation of the honour of God in his government.  And this cou`ld
no otherwise be done, but by the infliction of a punishment propog'tionable in justice unto the demerit of sin. Some think this mig1 t
be done by a free dismission of sin, or a passing it over without an.y
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 Ithis
supposition leave any grounds of exercising justice among men.:Nor
if God, in his rule of all things, dismissed the greatest sin without irony
penalty inflicted, what reason have we to judge that evils among o1:rselves should at all be punished? That, therefore, be far from Go'6,
that the righteous should be as the wicked: " Shall not the Judge 6of
all the earth do right?"
Wherefore, the order of God's rule being broken, as it consisted ir
the regular obedience of the creature, and disorder with confusion
being brought thereby into the kingdom and government of Gods;
his righteousness, as it is the rectorial virtue and power' of the divinie
nature, required that his glory should be restored, by reducing thc~
sinning creature again into order by punishment. Justice, therefore.,,
must be answered and complied withal herein, according unto into
eternal and unanswerable law, in a way suited unto the glory of Go~d,
or the sinning creature must perish eternally.;
Herein the righteousness of God, as the rectorial virtue of the divine
nature, was concerned in the sin and apostasy of men. The vinddiation and glory of it-to provide that in nothing it were eclipsed koI




SUBJECTION OF MAN TO THE POWER OF THE DEVIL.   1S7
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 righteousness 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 God,
in his rule and government of all, is greatly to be attended to.
(4.) Man by sin put himself into the power of the devil, God's
)greatest adversary. The devil had newly, by rebellion and apostasy
tirom 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 utmost of his remaining abilities. In this state of things,
man voluntarily leaves the rule and conduct of God, with all his dep(tndence upon him, and puts himself into the power of the devil;
for he believed Satan above God-that is, placed his faith and conjRdence in him, as unto the way of attaining blessedness and true'happiness. And in whom we place our trust and confidence, them
Ido 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,
1Lnamely, that the glory of God in none of the holy properties of
fiis nature did suffer any diminution hereby.
( All this, and inconceivably more than we are able to express, being
contained in the sin of our apostasy from God, it must needs follow
that the condition of all mankind became thereby inexpressibly evil.
As we had done all the moral evil which our nature was capable 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 footsteps
of divine wisdom in our deliverance by the incarnation of the Son of
God. Without due conceptions of the nature of this sin and apostasy
-of the provocation given unto God thereby, of the injury attempted
to be done unto the glory of all his properties, of his concernment in
their reparation, with the unspeakable 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 prinfcipal instances of infinite wisdom in our redemption; as we shall yet




] 88               THE PERSON OF CHRIST.
see farther afterward. 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 apostasy, neither in itself nor its
woful effects and consequents.
But, on the supposition of these things, a double inquiry ariseth
with reference unto the wisdom of God, and the other holy properties
of his nature immediately concerned in our sin and apostasy.
1. Whereas man by sin had defaced the image of God, and lost it,t
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, according unto the law of creation and its sanction, could
not be rectified but by 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 thel
divine nature, that all mankind should be left eternally in this conk!
dition, without remedy or relief? or whether there were not a conde-'
cency 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 find-i
ing out and constitution of the way and means of that recovery? i
The first of these I shall speak 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 utterly remediless
in that guilt of misery whereinto it was plunged. 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 several 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 ofi
their primitive condition. Hereby they lost their capacity of, an~
-right unto, that enjoyment of God which their nature was preparedi
and made meet for; neither would God ever restore them thereunto.




MAN CAPABLE OF, ENJOYING GOD.             189
And in the instance of dealing with them, when he " spared them
not, but shut them up in chains of everlasting darkness unto the
judgment of the great day," he manifested how righteous it was to
leave sinning, apostate creatures in everlasting misery. If anything
of relief be provided for any of them, it is a mere effect of sovereign
grace and wisdom, whereunto God was no way obliged. Howbeit, the
whole angelical nature, that was created in a capacity for the eternal
enjoyment of God, perished not; nor doth it seem consistent with
~the wisdom and goodness of God, that the whole entire species or kind
bf creatures made capable of glory in the eternal enjoyment of him,
jShould at once immediately be excluded from 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 little consistent with his goodness. Wherefore, the same
nmature which sinned and perished in the angels that fell, abideth in
thie enjoyment of God in'those myriads of blessed spirits which'i 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 everything an operation and end,suited unto its capacity. And these, in this race of intellectual crea~tures, were to live unto God, and to come unto the eternal enjoyment
otf him. This operation and end their nature being capable of, they?leing suited unto it, unto them it was designed. But sin entered them
so; we also " sinned, and came short of the glory of God."  The
nquiry 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 tc
be educed and derived by natural generation. The sin and apostasy of
that one person was the sin and apostasy of us all. In him all sinned
and died. Wherefore, unless there be a recovery made of them, or
of some from among them, that whole species of intellectual naturethe 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
hi~m, must be eternally lost and excluded from it. This, we may say,
Became not the wisdom and goodness of God, no more than it would
have done to have suffered the whole angelical nature, in all its indi



190                 THE PERSON OF CHRIST.
viduals, to have perished for ever. No created understanding 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 relief for any portion of it were possible unto infinite
wisdom, doth not give an amiable representation of the divine excellencies unto us.
It was therefore left on the provision of infinite wisdom, that thii
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 apostasy, thsat
it was not reparable to the glory of God; and therefore it would not
argue any defect in divine power, nor any unsuitableness unto divined
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
apostasy 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 eternally in that conditidnri
whereinto they had cast themselves; and if he had utterly forsake}_i
the whole race of mankind in that condition, and left them all ai
remediless as the fallen angels, there could have been no reflectioi<
onv his goodness, and an evident suitableness unto his justice and holil 
ness. Wherefore, 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 part of mankind with those
notions we have of the divine goodness, seem not to have sufficiently
considered what was contained in our original apostasy from God,
nor the righteousness of God in dealing with the angels that sinned.
For when man had voluntarily broken all the relation of love and
nmoral 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, anrcd
had put himself into the society and under the conduct of the devil;
what dishonour could it have been unto God, what diminution would!




DIVINE ATTRIBUTES AS REVEALED IN OUR SALVATION.  191:
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 mankind, so as that it might be reconciled unto the glory of his holiness,
righteousness, and rule. Wherefore, as we ought always to admire
sovereig#ngrace in the few that shall be saved, so we have no ground
to reflect-on divine goodness in the multitudes that perish,.especially
considering that they all voluntarily continue in their sin-and apostasy.
(2.) I grant the nature of man was not reparable nor recoverable
y any such actings of the properties of God as he had exerted 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 declared capable of an exercise in another way or in higher degrees than what had as yet been
instanced in-it must be acknowledged that the reparation of mank;nd could not be conceived compliant with the divine excellencies,
rior to be effected by them.  I shall give one instance in each sort;
4amely, first in properties of another kind than any which had been
)nanifested in the works of creation, and.then the actings of some of!them so manifested, 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 respect unto.sin ners. For although these were none of them manifested in the!?orks of creation, yet are they no less essential properties of the
ivine nature than either power, goodness, or wisdom. With these:_~ was'that the reparation of our nature was compliant-unto them
4t had a condecency; and the glory of them infinite wisdom designed
theremn.  That wisdom, on which it is incumbent to provide for the
manifestation,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 everywhere declared.
[2.] Of the second sort is divine goodness. This, as the.:communicative property of the divine nature, had exerted itself in the creation of all things.  Howbeit, it had not done so perfectly-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 endowments. But there yet remained
gjlother effect of it; which was, that God should be made man, as the
vyray unto, and the means of, our recovery.
These things being premised, we proceed to inquire more particu



192                THE PERSON OF CHRIST.
larly 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 condition,
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 restoration of all things should
be made by a mere act of power, without 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 anything in them.
1. 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 voluntary return unto,
his former obedience would seem to reduce all things unto their firrst
estate. But this way was both impossible, and, upon a supposition o!f
it, would have been insufficient unto the end designed. For-'
(1.) This he could not do. He had, by his sin and fall, lost thatk
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 obedience consisted in the
image of God. This he had defaced in himself, and deprived hirm-/
self of. Having, therefore, lost that power which should have enabled
him to live unto God in his primitive condition, he could not retaim
a greater power in the same kind to return thereunto. This, indeed4
was that which Satan deceived and deluded him withal; namely!l
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 apostasy, that one part of his
misery consisted'in the loss of all power or ability to live to God.
This is the folly of that Pelagian heresy, which is now a third time
attempting to impose itself on the Christian world. It supposeth
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, ad
weakness, it brought upon us, and rendered us legally obnoxious unto
death temporal, which we were rnatu'rally liable unto before. Wher.fore, it is not said that men can return unto that perfect obedienc,
which the law required; but that they can comply with and performn




MIAN'S AVERSION TO HIS OWN RECOVERY.        193
that which the Gospel 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 motives 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 incapacities of
observing it, God did not, as they suppose, provide, in and by the
Gospel, 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 anything can be spoken more dishonourably of the
Gospel, I know it not. However, this pretended power of returning
unto some kind of obedience, but not that which was required of us
in our primitive condition, is no way sufficient unto our restoration;
as is evident unto all.
1 (2.) As man could not effect his own recovery, so he would not
kattempt it. For he was fallen into that condition wherein, in the'principles of all his moral operations, he was at enmity against God;
and whatever did befall him, he would choose to continue in his state
of apostasy; 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 everything wherein he
placeth his interest. And hence, as he cannot do what he should
through ignpotency, he will not do even what he can through obstinacy. It may be, we know not distinctly what to ascribe unto man's
i'mpotency, and what unto his obstinacy; but between both, he neither
can nor will return unto God. And his power unto good, though not
sufficient to bring him again unto God, yet is it 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 divine
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 be hereby made for the injury offered unto the holiness,
righteousness, and wisdom of God, whose violation in their blessed
~ffects was the principal evil of sin? Notwithstanding such a supposition, all the disorder that was brought into the rule and government
VOL. I.                                          13




194                 THE PERSON OF CHRIST.
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 principal 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 ingenuous, would not be saved in any way but that whereb y
God may be glorified. Indeed, to be saved, and not unto the glory`
of God, implies a contradiction; for our salvation is eternal blessed<ness, in a participation of the glory of God.
Secondly, It followeth, therefore, that man must make satisfactiozn
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 merely to retrieve what was past, without a new mar.i'
festation and exaltation of the divine excellencies. And therefore, i"m
ozur restitution by Christ, there is such a manifestation and exaltation
of the divine properties as incomparably exceeds whatever could have
ensued on, or been effected by, the law of creation, had man 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 antecedently and absolutely due from him in that instant wherein he
doth it, and that in the manner wherein it is done. They must all
say, when they have done all that they can do, " We are unprofitable,
servants; we have done what was our duty." Wherefore, it is impohsible that, by anything a man can do well, he should make satisfaction for anything he hath done ill. For what he so doth is due in),




OBEDIENCE NEEDED IN MAN S RECOVERY.          195
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 duties 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 anything, or all that they can do, they should make the least satisfaction
unto God for anything they have done against him; much less for the
horrible apostasy 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, anything 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. And therefore it hath been the design of
Satan, in all ages, to contrive presumptuous notions of men's spiritual
abilities-to divert 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 condecency
unto the holy perfections of the divine nature, that mankind should
Ibe restored, or some portion of it recovered unto the enjoyment of'himself; so angelical nature was preserved unto the same end in those
that did not sin. And we have showed 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 apostasy 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 observed under 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 holiness of God, and as an
effect thereof, could not be made manifest. For if it were never kept
fin 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




196                TiHE PERSON OF CHRIST.
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
obedience 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 law whose equity, righteousness, and holi-s
ness, should never be exemplified in obedience-should never be
made to appear but in the punishment inflicted on its transgressors.
Wherefore the original law of personal righteousness was not given
solely nor primarily that men might stzffer justly for its transgression,
but that God migh/t 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 sufferi
evermore for his disobedience, or God must lose the manifestation oKf
his holiness therein. Besides, God had represented his holiness inks
that image of it which was implanted on 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 nature, 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 andj
government of God by sin and rebellion should be rectified. Thi.s
could no otherwise be done but by the infliction of that punishment.
which, in the unalterable rule and standard of divine 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 express intimation that God gave of his righteousness in the government of
mankind, was his threatening a punishment equal unto the demerit of
disobedience, if man should fall into it: "In the day thou eatest thereof
thou shalt die." If he revoke 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 honore
of God's righteousness, as he is the supreme Governor and Judge of,all the earth.




REDEMPTION WROUGHT IN HUMAN NATURE.           197
3. It was necessary that Satan should be justly despoiled of his
advantage and power over mankind, unto the glory of God; for he
was not to be left to triumph in his success. And inasmuch as man
was, on his part, rightfully given up unto him, his deliverance was not
to be wrought by an act of absolute dominion and power, but in a
way of justice and lawful judgment; which things shall be afterward
spoken unto.
Without these things the recovery of mankind into the favour and
~unto the enjoyment of God was utterly impossible, on the account of,the concernment of the glory of his divine perfections in our sin and
)apostasy.
How all this might be effected-how the glory of the holiness 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
t:he reparation of mankind-was left unto the care and contrivance of
izfinite wisdom. From the eternal springs thereof must this work.irise, or cease for ever.
J 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. As1. That all 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 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,,ut in the nature itself that sinned and is to be saved. For whereas
Cod gave the law unto man as an effect of his wisdom and holiness,
vhich 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 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 veil 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 any such relation
between the 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 declaration of the necessity hereof,
Edith its condecency unto divine wisdom. Speaking of the way of our
r elief and recovery, " Verily," saith the apostle, " he took not on him
"the nature of angels," Heb. ii. 16. Had it been the recovery of angels




198                THE PERSON OF CHRIST.
which he designed, he would have taken their nature on him. But
this would have been no relief at all unto us, no more than the assuming 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 relieved thereby. What, then,
was required unto our deliverance? Why, saith he, " Forasmuch as the
children are 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 nature 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, verse 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 of the
dead." No otherwise could our ruin be retrieved, nor our deliverance
from sin with all the consequents of it be effected,-which came byi
mnan, 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 tr
man, out of the dust of the earth or out of nothing, of the same nature in general with ourselves; for there would be no cognation orf
alliance between him and us, so that we should be any way concerned!
in what he did or suffered: for this alliance depends solely hereon,
that God " hath made of one blood all nations of men," Acts xvii. 26.
Hence it is that the genealogy of Christ is given us in the Gospelnot 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 Deliverer 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 " destroy the work of the devil," so as that
we might be delivered and restored. He was not only to be partaker i
of our nature, but he was so to be, by being " the seed of the woman,'l
Gal. iv. 4. He was not to be created out of nothing, nor to be mad!
of the dust of the earth, but so " made of a woman," as that thereby"




HOLINESS OF CHRIST'S HUMAN NATURE.            199
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, —i 9vs; that is, pupita0ros-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 wisdom.
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 individual person in the world;
for, as the apostle speaks, " such a high priest became us" (and as a
high priest was he to accomplish 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 deprivation 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
gn its own account, it could make no satisfaction for the sin of others.;Here, therefore, again occurs dignuas vindice nodus-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 persons. And the first
of these is-.that our entire nature, as unto our participation of it, was
in Adam, as our head and representative. Hence his sin became the
sin of us all-is justly imputed unto us and charged on us. In hit,
we all sinned; all did so who were in him as their common repre}sen.tative when he sinned.  Hereby we became the natural " children
of wrath," or liable unto the wrath of God for the common sin of our
nature, 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 degenerate and corrupt. Wherefore that part of our nature wherein and whereby this great work
was to be wrought, must, as unto its essence and substance, be derived
from our first parents,-yet so as never to have been in Adam as a common representative, 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 beyond the conceptions of any
created understanding. And this, as we know, was done in the person




200                THE PERSON OF CHRIST.
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 a "holy thing," created in the
womb of the Virgin by the power of the Most High. " 0 the depths
of the wisdom and knowledge of God!"
It was necessary, therefore, on all these considerations-it was so
unto the glory of the holy properties of the divine nature, and the
reparation of the honour of his holiness and righteousness-that he by
whom the work of our recovery was to be wrought should be a man,
partaker of the 1nature that sinned, yet free from all sin, and all the
consequents of it. And this did divine wisdom contrive and accomplish in the human nature 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 oir
effected by him who was no more than a mere man, who had no!
nature but ours-who was a human person, and no more. There wasi
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 godliness 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
demonstrations as divine revelation doth accommodate us withal.~
And three 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 description of the person of Christ
and its constitution, which suiteth 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 necessary, as
we proved before, that an obedience should be yielded 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, so that wicked, sinful man may be saved




TIE VALUE OF CHRIST'S OBEDIENCE.           201
one way or other. But these thoughts spring out of our apostasy, 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,
of2 are any way suitable unto divine wisdom and holiness. He who untdertaketh 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 a one, of a mere man, could have no influence at all on the recovery of mankind, nor the salvation of the church.
For, whatever it were, it would be all due from him for himself, and
so (ould only profit or benefit himself; for what is due from any on
his own account, cannot redound or be reckoned unto the advantage
o0another. But there is no mere creature, nor can there be any such,
Abit he is obliged for himself unto all the obedience unto God that
lie is capable of the performance of in this world; as we have before
declared. Yea, universal obedience, in all possible instances, is so
aebsolutely necessary unto him, as a creature made in dependence on
(Sod, and for the enjoyment of him, that the voluntary omission of it,
ini any one instance, would be a criminal disobedience, ruinous unto his
ofn soul. Wherefore, no such obedience could be accepted as any
ki nd of compensation for the disobedience of others, or in their stead.
fe, then, that performs this obedience must be one who was not orig;lnally obliged thereunto, on his own account, or for himself. And
tlhis must be a divine person, and none other; for every mere creature:.is so obliged. And there is nothing more fundamental in Gospel.principles, than that the Lord Christ, in his divine person, was above
the law, and for himself owed no obedience thereunto; but by his
own condescension, as he was " made of 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 eternally glorified.
3. The people to be freed, redeemed, and brought unto glory, were
great and innumerable; "a great multitude, which no man can numb;r," Rev. vii. 9.  The sins which they were to be delivered, ransoqned, and justified from-for which a propitiation was to be madewbre next unto absolutely infinite. They wholly surpass the compre



202                 THE PERSON OF CHRIST.
hension 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 obloxious 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 froni
the consequents hereof in eternal misery, without 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 creatures; and this is all one as to deny his very being, see-'[
ing it opposeth the glory of his essential properties. Now, to supposeI
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 sa;ve
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 betweeqn
God and man that should consist in appearance and ostentation, anl
not be an effect of divine wisdom, righteousness, and holiness, no~r
have its foundation in the nature and equity of things themselves 
For the things supposed will not be reduced unto any rules of justice
or proportion, that one of them should be conceived in any sense ito
answer unto the other; that is, there is nothing which answers any
rule, notions, or conceptions of justice-nothing that might be exe~np]ary unto men in the punishment of crimes-that the sins of an iil
finite number of men, deserving every one of them eternal deatri,
should be expiated by the temporary sufferings of one mere man, lo
as to demonstrate the righteousness of God in the punishment of sin..
But God doth not do these things for show or appearance, but accord-.
ing 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 fiS
upon on the supposition before mentioned. No faith is able to con-I
flict with this objection, that the sufferings of one mere man shoulsd
be accepted with God as a just compensation for the sins of th(
whole church. Men who, in things of this nature, satisfy themselves
with notions and fancies, may digest such suppositions; but those whlo
make use of faith for their own delivery from under a conviction of
sin, the nature and demerit of it, with a sense of the wrath of GcOd,
and the curse of the law against it, can find no relief in such notions




NECESSITY OF CHRIST'S MEDIATORSHIP.         203
or apprehensions. But it became the wisdom of God, in the dispensation of himself herein unto the church, so to order things as that
faith might have an immovable 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 dismission of sin without satis'faction or punishment doth bring along with it, than grant that a
zihere man could make any such satisfaction by his temporary suffer-.nlgs for the sills 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 acted in
the whole work of mediation-he cannot shut his eyes against the
glorious light of this truth, that what he did and suffered in that work
must have an intrinsic worth and excellency in it, cut-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
WNis 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 per-'torm in the way of an office committed unto him for that end. For
wvhereas man could not recover, ransom, nor save himself, as we have
proved, the whole must be wrought for him by another. The undert['king hereof by another must depend on the infinite wisdom, counseil, and pleasure of God, with the will and consent of him who was
t undertake it. So also did the constitution of the way and means
it particular whereby this deliverance was to be wrought. Hereon it:ecame 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 pur-.pose could be discharged towards God, or the whole church, by any one
who was a man only. I shall not, therefore, here farther insist upon
it, although there be good argument in it unto 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 infimnite 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
irv dignity than the angels; howbeit he owed them no obediencethey were his fellow-servants. And as for all other things here be



204                 THE PERSON OF CHRIST.
low, they were made " subject unto him, and put under his feet," he
himself being in subjection unto God alone. But if he were redeemed and restored by one who was a mere creature, he could not
be restored unto this state and dignity; for, on all grounds of right
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 "bought with a price," we are notI
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 ounr
souls and bodies, which are his. Accordingly, in the purchase of us,'
the Lord Christ became our absolute Lord, unto whom we owe al],
religious subjection of soul and conscience, Rom. xiv. 7-9.  It would
follow, therefore, that if we were redeemed and recovered by the in-.
terposition of a mere creature-if such a one were our Redeemer,z
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 moire.
But, on this supposition, we are so far from an advancement in state
and dignity by our restoration, that we do not recover what we wei\e
first instated in. For it belonged thereunto that we should own
religious service and obedience unto him  alone who was God by}
nature over all, blessed for ever. And they bring all confusion intol
Christian religion, who make a mere creature ihe object of our!
faith, love, adoration, invocation, and all sacred worship. But in our!
present restoration we are made subject anew, as unto religious setF
vice, only unto God alone. Therefore the holy angels, the head (f
the creation, do openly disclaim any such service and veneration fro:il
us, because they are only the fellow-servants of them that have the3
testimony of Jesus, Rev. xix. 10. Nor hath God put the "world teI
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 overthrow theGospel who affirm that all the obedience of it is due unto him whop
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 dishonour on the mediation of Christ, whpy
subject themselves in any religious service to saints or angels, ci
any other creatures whatever.                                i
JOn these suppositions, which are full of light and evidence, infinAle
Wisdom did interpose itself, to glorify all the other concerned excelT




DIVINE WISDOM IN THE PERSON OF CHRIST.         205
lencies 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 inconceivable 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, neither to suffer the whole race of mankind to come;Short eternally of that enjoyment of himself for which it was created,
rnor yet to deliver any one of them without a retrieval of the eternal
inonour 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 dis.
obedience of man;-so this satisfaction must be made, and this obedience be yielded, in and by the same nature that sinned or disobeyed,
wlhereby alone the residue of mankind may be interested in the
bonefits and effects of that obedience and satisfaction. Yet was it
necessary hereunto, that the nature wherein all this was to be perfkrmed, though derived from the same common stock with that!,vhereof in all our persons we are partakers, should be absolutely free:~rom the contagion and guilt which, with it and by it, are communi-,cated unto our persons from that common stock. Unless it were so,'there could be no undertaking in it for others-it would not be able
4ic) answer for itself. But yet, on all these suppositions, no undertakinlg, no performance of duty, in human nature, could possibly yield
tl/at obedience unto God, or make that satisfaction for sin, whereon
thie deliverance of others might ensue, unto the glory of the holiness,
r.ghteousness, and rule of God.? In this state of things did infinite Wisdom interpose itself, in 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 apprehend 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'noly adoration and admiration unto eternity;-as unto this life, how
little a portion is it we know of its excellency!




206                T1HE PERSON OF CHRIST.
CHAPTER 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 Condecency thereunto
That which remains of our present inquiry, is concerning those.
evidences of divine condecency, or suitableness unto infinite wisdom
and goodness, which we may gather from the nature of this work, anld
its effects as expressed in divine revelation. Some few instances hereof
I shall choose out from amongst many that might be insisted on.
1. M-an was made to serve God in all things. In his person -iln
his soul and body-in all his faculties, powers, and senses —in all that
was given unto him or intrusted with him-he was not his own, -buo
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 wMitb
any that was so; it was so with the angels, who were greater in dcignity and power than man. The very name of creature includes the
condition of universal subjection and service unto the Creator. Thais
condition, in and by his sin, Adam designed to desert and to free himni
self from. He would exalt himself out of the state of service anal
obedience absolute and universal, into a condition of sel-sufficiency-; —
of domination and rule. He would be as God, like unto God; thait
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 opposition unto and above the will of God. But what was the event herecf?
Man, by endeavouring to free himself from absolute subjection arid
universal service, to invade absolute dominion, fell into absolute an'd
eternal ruin.
For our recovery out of this state and condition, considering ho-r
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 obe-,
dience for himself-being in the form of God, and equal unto himi
From this state of absolute dominion he descended into a condition
of absolute service. As Adanm' sinned and fell by leaving that stat:e
of absolute service which was due unto him, proper unto his nature;,
inseparable from it,-to attempt a state of absolute dominion whic1
was not his own, not due unto him, not consistent with his natumj;.
so the Son of God, being made the second Adam, relieved us [u)y
descending from a state of absolute dominion, which was his own, —
due to his nature —to take on him a state of absolute service, whrceh




WISDOM IN REDEMPTION BY THE PERSON OF CHRIST.   207
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-exaltcation.
The consideration of the divine grace and wisdom herein the'apostle proposeth unto us, Phil. ii. 6-8, "Who, being in the forin
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
Vvyas made in. the likeness of men; and being found in fashion as a
Iman, he humbled himself, and became obedient unto death, even the
death of the cross." Adam being in the form-that is, the state and
condition-of a servant, did by robbery attempt to take upon him
Lhe "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 nature with him-accounted it no robbery to be in the state
and condition of God, to be " equal to him;" but being made in
thy " fashion of a man," taking on him our nature, he also submitted
uito the form or the state and condition of a servant therein. He
Thad dominion over all, owed service and obedience unto none, being
iin the "form of God," and equal unto him-the condition which Adam
-ispired unto; but he condescended unto a state of absolute subjection
[)nd service for our recovery. This did no more belong unto him on
ihis own account, 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
ujniversal service is declared by the apostle, Heb. x. 5.  For those
v'ords of the Psalmist, " Mine ears hast thou digged," or bored, Ps..:x. 6, he renders, "A body hast thou prepared me." There is an,allusion in the words of the prophecy unto him under the law who
gave up himself in absolute and perpetual 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 became to have nothing of his own-the original state
-that Adam would have forsaken; no, not [even] 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 righteousness of God from his
condescension unto universal service and obedience who was over all,
GQbd blessed for ever, than dishonour was cast upon them by the selfexaltation of him who, being in all things a servant, designed to be
liXte unto God.




'208                THE PERSON OF CHRIST.
2. Acdam was poor in hinself, as a creature must be. What riches
he had in his hand or power, they were none of his own, they were
only trusted with him for especial service. In 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 intrusted 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 relief, unto 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:,
2 Cor. viii. 9. He was rich in that riches which Adam designed byr
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" —he had nothiing.
Hereby he made a compensation for what he never made spoil ofj or
paid what he never took. In this condescension of his, out of gr&ce
and love to mankind, was God more glorified than he was dishonourd
in the sinful exaltation of Adam out of pride and self-love.
3. The sin of man consisted formally in disobedience; and it woas
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 hatI
received, by all that he expected or was farther capable of, by tmhe
constitution of his own nature, by the nature and authority of Gid,
with his relation thereunto-was indispensably obliged unto univertsal
obedience. His sin, therefore, was the disobedience of him who vas
absolutely obliged unto obedience by the very constitution of his beimg
and necessary relation unto God. This was that which rendered iit
so exceeding sinful, and the consequents of it eternally miserable,;
and from this obligation his sin, in any one instance, was a tota-l
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 declared. And i;f
there be not a full obedience yielded unto the law of God in thai%
nature that sinned, man cannot be saved. without an eternal violationr
of the glory of God therein. But the disobedience of him who wa's
every way obliged unto obedience could not be compensated but bay
his obedience who was no way obliged thereunto; and this coul]d
be only the obedience of him that is God, (for all creatures are obligd
to obedience for themselves,) and it could be performed only by h4m
who was man. Wherefore, for the accomplishment of this obedience,
he who, in his own person as God, was above the law, was in hlis




THE INHERITANCE LOST IN ADAM.             209
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 naturally every way under the law, and subject unto it,
would be every way above th6 law, and no way 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, iv. 4. This is the subject of the discourse of the apostle, Rom. v., from verse 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 mediator and
undertaker between God and man. In the union of both our natures
in the same person, he was so meet by his relation unto both;-unto
God by filiation, or sonship; unto us by brotherhood, or nearness of
lkindred, Heb. ii. 14. And he was able from the dignity of his person; for the temporary sufferings of him who was eternal were a full
[compensation for the eternal sufferings of them who were temporary.
4. God maade 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 tenure whereby he held it, and God took the forfeiture.?Wherefore he designs a new heir of all, and vests the whole inheritrance of heaven and earth in him, even in his Son. He appointed
4im " the heir of all things," Heb. i. 2. This translation of God's iniheritance the apostle declares, Heb. ii. 6-9; for the words which he
fcites from Ps. 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 intrusted withal; and
God settleth it anew, solely in the man Christ Jesus. So the apostle
adds, " We see not yet all things put under him;" but we see it all
accomplished in Jesus, verse 8. But as all other inheritances do descend with theirs, so did this unto him with its burden.  There was
1a great debt upon it-the debt of sin. This he was to undergo, to
Slnake payment of, or satisfaction for, or he could not rightly enter upon
Sthe inheritance. This could no otherwise be done but by his suffering
mn our nature, as hath been declared. He who was the heir of all, was
VOL. I.                                           14




210                 THE PERSON OF CHRIST.
in himself to purge our sins. Herein did the infinite wisdom of God
manifest itself, in that he conveyed the inheritance 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 damage might arise unto the riches, the revenue, the glory of God, from the waste made by the former possessor.
5. Mllanlkind was to be recovered unto faith and trust in God, as
also unto the love of hin, 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 encouragements 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
en-mity against him; but whenever they are convinced of a necessity
to endeavour a return unto him, the first thing they 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
anything to do with him, and judge it impossible that they shouldc
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 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 unt(
our acceptance, in all those principles, acts, and duties wherein thie
renovation of the image of God doth consist. I must contract myr
meditations, and shall therefore instance in some few things onl~y,
unto that purpose.
(1.) Faith is not capable of greater encouragement or confirmation
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 goodwill 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 expectation
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," Matt. xxi. 37,'
they will believe the message which I send by him.  He hatUk
"spoken unto us by his Son" —"the brightness of his glory, and thy




OBEDIENCE GLORIFIED IN CHRIST.             21]
express image of his person," leb. 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'return 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 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 Gospel, as it is declared
by the apostle, 2 Cor. v. 18-21. Wherefore, 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 apostasy from God, nor of the effects of it against the
law, [but] 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
kthan that inzfinite love of the Father and the Son unto us, which is
jgloriously displayed in this way of our recovery? See 1 John iv. 9,'10.  " Si amare pigebat, saltem redamare ne pigeat."
(4.) The whole race of mankind falling into sin against God, and
apostasy from him, there was no exanmple 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 affected with their example. But without a pattern of
these things, manifesting their excellency and reward, they could not
earnestly endeavour to attain unto them. This is given us most
conspicuously in the human nature of Christ.  See Heb. xii. 2, 3.
Hereby, therefore, everything needful for our encouragement to return
unto God is, in infinite wisdom, provided for and proposed unto us.
6. Divine Wisdom, in the way of our recovery by Jesus Christ, God
manifest in the flesh, designed to glorify a state of obedience unto
)God, and to cast the reproach of the most inexpressible folly on the
relinquishment of that state by sin. For, as God would recover and




212                THE PERSON; OF CHRIST.
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. I-le 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 themonly 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," verse 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 Ps. xiv. 6. Whatever else may be pleaded
to be in it, yet sure enough they are that those who count it wisdom
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 glorify a state of obedience. I-e 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 heaven and men on earth, had they continued therein.
This he did in this way of our 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 conviction 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 de-'
part from evil, that is understanding?"  What greater evidence couldl
be given, that the nature of man is not capable of a better condition'




THE INHERITANCE RECOVERED IN CHRIST.           213
than that of service and universal obedience unto God?  How could
any state be represented more amiable, desirable, 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," Ps. xl. 8-margin.  It is the highest
demonstration 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 forsaken; 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
apostasy from a state of it, and render 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 wisdom in this world;-and whosoever is otherwise minded, is so at his own utmost peril.
7. God, in infinite wisdom, hath by this means sectored the whole
inheritance of this life and that which is to come from  a second
forfeiture.  Whatever God will bestow on the children of men, he
grants it unto them in the way of an inheritance. So the land of
Canaan, chosen out for a representative of spiritual and eternal
things, was granted unto Abraham and his seed for an inheritance.
And his interest in the promise is expressed 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 Adam. 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 forfeited 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 itunto the former tenants; and that with an addition of grace, and a
more exceeding weight of glory. But withal, infinite wisdom pro



214                THIE PERSON OF CHRIST.
vides that a second forfeiture shall not be made of it. Wherefore
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(1.) It was too great a trust even the whole inheritance of heaven
and earth, all the riches of grace and glory-to be committed unto
any one of them. God would not give this glory unto any one creature. If it be said it was first committed unto Adam, and therefore
to have it again is not an honour above the capacity of a creature; I
say that the nature of the inheritance is greatly changed. The whole
of what was intrusted with Adam comes exceedingly short of what.
God hath now prepared 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
intrusted with, nor communicated by, any mere creature. Besides,
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.
(2.) No mere creature could secure this inheritance that it should'
be lost no more; and yet if it were so, it would be highly derogatory
unto the glory of God. For two things were required hereunto;First, 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;
— Secondly, 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 glorified 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 INHERITANCE- SECURED IN CHRIST.          215
the latter, all the angels in heaven cannot 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 of all
the creatures of God, have no greater trust or interest than to be
"ministering spirits, sent forth to minister for them who shall be
heirs of salvation," Heb. i. 14. So unmeet are they to have the
whole inheritance vested in any of them.
But all this infinite wisdom hath provided for in the great "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 mean and record of its conveyance-was originally
made unto Christ only. God said not, "And to seeds, as of many;
but as of one, And to thy seed, which 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
inheritance which is vested in him alone. For many may be partakers 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 intrusted
with the glory of it. For where this grant is solemnly expressed, it
is declared that he is the " 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 person 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 vested 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, "Father, give us the portion of
goods that falls unto us," as the prodigal did, we should quickly conisume 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 inheritance, that they forfeit not their own personal interest therein,




21 6               THi-E PERSON OF CHRIST.
according unto the terms of the covenant whereby it is made over to
them. He can and will, by the power of his grace, preserve them all
unmto the full enjoyment of the purchased inheritance. TWe hold our
title by the rod-at the will of the Lord; and many failures we are
liable unto, whereon we are "in misericordia Domini," and are subject unto amercements. But yet the whole inheritance being granted
unto Christ is eternally secured for us, and we are by his grace preserved from such offences against the supreme Lord, or committing
any such wastes, as should cast us out of our possession.  See Ps.
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 righteous 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 ever give such satisfaction unto the malicious
murderer, as the breach he had occasioned between God and man,
with his hopes and apprehensions 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 between
God and man, he interposed himself, and boasted himself for a longl
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 Awould
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 be
done in such a way as wherein he might see, unto his eternal 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 serpent, which was his instrument in drawing man unto apostasy from God-namely, that he was
" more subtle than any beast of the field" —is only to intimate wherein
Satan designed his attempt, and from whence he hoped for his success.
It was not an act of power or rage; but of craft, counsel, subtlety, and
deceit. 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.




DIVINE WISDOM IN THE DESTRUCTION OF SATAN.      217
This work of God, with respect unto him, is expressed in the Scripture two ways:-First, it is called the spoiling of him, as unto 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 thathad the power of death, that is, the devil."
He "led captivity captive," spoiling principalities and powers, triumphing over them in his cross. So Abraham, when he smote the
kings, not only delivered Lot, who was their captive, but also took all
their spoils. Again, it is expressed 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 woven 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 righteousness principally.
For the power which Satan had over mankind was in itself unjust.
if'or, (1.) He obtained it byfraud and deceit: " The serpent beguiled"
Eve. (2.) He possessed it with injustice, with respect unto God, being
An invader of his xight and possession. (3.) He used and exercised
}t with malice, tyranny, and rage;-so as that it was every way unjust, both in its foundation and execution.  With respect hereunto
he was justly destroyed by omnipotent power, which puts forth itself
in his eternal punishment. But, on the other side, mankind did suff{er justly under his power-being given up unto it in the righteous
ji;dgmnent of God. For one may stffer justly what another doth unijstly inflict; as when one causelessly strikes an innocent man, if he
rikes him again, he who did the first injury suffereth justly, but
he other doth unjustly in revenging himself. Wherefore, as man
w;vas 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 exaltation of the honour of his holiness, with all
the other properties of his nature, as also of his law, outbalancing all
the diminution of it by the first apostasy of mankind; as hath been
declared. Immediately hereon all the charms of Satan were dissolved, all his chains loosed, his darkness that he had brought on the
creation dispelled, his whole plot and design defeated; —whereon he
sctw himself, and was exposed unto all the holy angels of heaven, in
alfl the counsels, craft, and power he had boasted of, to be nothing but
a!, congeries-a mass of darkness, malice, folly, impotency, and rage.
Hereon did Satani  make an entrance into one of the principal parts




218                 THE PERSON OF CHRIST.
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
believes 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 his 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 of his dominion, by mere omnipotent power,
without regard unto any other properties of his nature. To find that
which he contrived 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 properties
of the divine nature, and an unspeakable augmentation of blessedness
unto mankind itself, is the highest aggravation 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 Trinity,
it became the wisdom of God that the Son, the second person, should
undertake this work, and be incarnate.  I shall but sparingly touclht
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 a holy admiration —-not
curiously to be inquired into. To intrude ourselves into the things
which we have not seen-that is, which are not revealed-in those concernments of them which are not revealed, is not unto the advantage ofl
faith in our edification. But as unto what is declared of them- either
immediately and directly, orbytheir relation unto other knowntruths —
we may meditate on them unto the improvement of faith and love to-)
wards God. And some things are thus evident unto us in this mystery.
(1.) We had by sin lost the imzage of God, and thereby all gracious
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 showed, was the person of
the Son. Receiving his personal subsistence, and therewithal the
divine nature, with all its essential properties, from the Father by
eternal generation, he was thereon the express image of his person.,
and the brightness of his glory. Whatever is in the person of the
Father is in the person of the Son, and being all received from the
Father, he is his essential image. And one end of his incarnation 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 bej




THE SPECIAL FITNESS OF THE SON TO BE OUR REDEEMER. 219
restored in us, there was a condecency that it should be done by him
who was the essential image of God; for it consists in the communication of the effects 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 relation of sons
unto him by virtue of our creation-the communication of his image
and likeness-with the preparation of an inheritance for us. On the
same accounts the angels are frequently called the sons of God. This
title, this relation unto God, we utterly lost by sin, becoming aliens
from him, and enemies unto him. Without a recovery into this estate
wve cannot be restored, nor brought unto the enjoyment of God. And
this cannot be done but by adoption. Now, it seems convenient unto
divine wisdom that he should recover our sonship by adoption, who
-was himself the essential and eternal Son of God.
(3.) The sum of what we can comprehend in this great mystery
ariseth from the consideration of the order of the holy persons of the
bIessed Trinity in their operations; for their order herein doth follow
thlat of their subsistence.  Unto this great work there are peculiarly
required, authority, love, and power-all directed by infinite wisdom.
T'hese originally reside 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
g.ace of the Father.  And he wrought in Christ, and he works in us,
wLth respect unto the end of this mystery, with the " exceeding greatnlss of his power," Eph. i. 19. The Son, who is the second person in
t ife order of subsistence, in the order of operation puts the whole
auithority, love, and power of the Father in execution.  This order of
siubsistence and operation thereon is expressly declared by the apostle,
-1 Cor. viii. 6, " To us there is but one God, the Father, 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,  0 o0, from whorm-[from] whose original authority, love, good-ness, and power-are all these things. That expression, " from him,"
peculiarly denotes the 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, 8' o5, " by whom are all things."  He
wo0rks in the order of his subsistence, to execute, work, and accomplish
all, that originally proceedeth from the Father.  By the Holy Spirit,
wlio is the third person in order of subsistence, there is made a periectifzg application of the whole unto all its proper ends.




220                THE PERSON OF CHRIST.
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 operation in the blessed Trinity. The
authority, love, and power 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 perfect 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 undertaken 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 etilightened minds and-truly humbled souls. But how little a portioin
of it is heard by us! How weak, how low are our conceptions abou4.
it! We cannot herein find out the Almighty unto perfection. N6
small part of the glory of heaven will consist in that comprehensioni
which we shall have of the mystery of the wisdom, love, and grace of1
God herein.
Howbeit, we are with all diligence to inquire into it whilst we arte
here in the way. It is the very centre of all glorious evangelicial
truths. Not one of them can be understood, believed, or improved
as they ought, without a due comprehension of their relation her;:unto; as we have showed before.
This is that which the prophets of old inquired into and after witl:
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 knowledge of this mystery, may be above the greatest of
them. And ought we not to fear lest 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 concerns'
therein are not equal to ours. But angels are angels, and prophets'
were prophets; we are a generation of poor, sinful 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 theanselves with a very superficiary knowledge of these things? How akre
the studies, the abilities, the time, and diligence of many excellent
persons engaged in, and laid out about, the works of nature, and tbhe




THE ADVANTAGE OF MEDITATION ON IT.             221
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 proportion 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 a 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 oppose 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
th:is mystery, yet they both despise and reproach such as with any
diligence endeavour to inquire into it.  I shall add the words used
ofi a like occasion, unto them who sincerely believe the mysteries of
t;1e Gospel: " But ye, beloved, building up yourselves on your most?koly 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.
i [1.] It will bring in steadfastness in believing, as unto the especial
cosncerns of our own souls; so as to give unto God the glory that is
h4s 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
fiictuate in their minds with great uncertainties as unto their own
s:ltate 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 obviate
all fears, remove all objections, and be a means of bringing in assured
peace into the mind; which without a due comprehension 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 apostle, 2 Cor. iii. 18,
" Ve all, with open face beholding as in a glass the glory of the Lord,
ark changed into the same image, from glory to glory, even as by the
Spirit of the Lord "-we all beholdizg-x-zrorpir?6I'oi, not taking a




222                    THE PERSON OF CHRIST.
transient glance of these things, but diligently inspecting them, as
those do who, through a glass, design a steady view of things at a
distance.l That which we are thus to behold by the continued actings
of faith in holy contemplation, is the "glory of God 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? M rC, /opzoC4as/c, —  we are changed " —made quite other creatures than 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 heavenly, as
we have borne the image of the earthy?  Is nothing so detestable;
unto us as the deformed image of the old man, in 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 earthliymninaedness.  There is nothing so unbecoming a Christian as to haste
his mind always exercised about, always filled with thoughts of, earthlyr
things.  And according as men's thoughts are exercised about them,;
their affections are increased and inflamed towards them. These thingsi
mutually promote 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 morP
repugnant unto the whole life of faith, nothing more obstructive unk o
the exercise of all grace, than a prevalency of this frame of minoi.
And at this season, in an especial manner, it is visibly preying on thee
vitals of religion. To abound in the contemplation of this mystery, anl`d
in the exercise of faith about it, as it is diametrically opposed unt(i,
this frame, so it will gradually cast it out of the soul.  And withoutL
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 contemplation and
adoration of the wisdom, goodness, love, and power of God in this
mystery, and the effects of it; as shall afterward be declared.
1 Karo,,rpli  does not admit of the signification here ascribed to it by Dr Owen.
It denotes looking into a mlirror, not through a telescope: " Beholding the glory
of the Lord as reflected and radiant in the Gospel."-See Dr Robinson's Lexicon,.
Another view is taken of the passage, by which a tacit antithesis is instituted between xogrorpoY and }ICY: "Dominus nos xzroorpi;'?, splendoremz faciei suae iin
corda nostra, tanquam in specula inrmittens: nos illunm splendorem suscipimus:et
referimus. Elegans antitheton ad Iv~ruawncdvn, insculpta. Nam qum in2sculpunitur
fiunt paullatim: quse in speceulo reprcsentantur, fiunt celerrime." Bengelii Gnomlon
in locum. Owen himself gives a correct explanation of the passage in his wolrk
on the Mortification of Sin, chap. xii.-ED.




THE HYPOSTATICAL UNION.                 223
And how can we better or otherwise be prepared for it, but by the
implanting a sense of it on our minds by sedulous contemplation
whilst we are in this world? God will not take us into heaven, into
the vision and possession of heavenly glory, with our heads and hearts
reeking with the thoughts and affections of earthly things.  He hath
appointed means to make us " meet for the inheritance of the saints
in light," before he will bring us into the enjoyment of it. And this
is the principal way whereby he doth it; for hereby 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.
CHAPTER XVIII.
The Nature of the Person of Christ, and the Hypostatical Union of his
Natures Declared.
The nature or constitution of the person of Christ hath been com-:Itonly spoken unto and treated of in the writings both of the ancient
tnd modern divines. It is not my purpose, in this discourse, to handle
anything 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:
First, To help those that believe, in the regulation of their thoughts
about this divine person, so far as the Scripture goeth before us. It
i:l of great importance unto our souls that we have right conceptions
cioncerning him; not only in general, and in opposition unto the perrIlicious heresies of them by whom his divine person or either of his
Aatures is denied, but also in those especial instances wherein it is
"the most ineffable effect 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, with 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 especial divine revelation, Matt.
xvi. 17-or saving illumination, I John v. 20-nor can we know him
perfectly until we come where he is to behold his glory, John xvii. 24;
yet'are instructions from the Scripture of use tolead us into those farther
deigrees of the knowledge of him which are attainable in this life.
Secondly, To manifest in particular how ineffably distinct the re



224                  THE PERSON OF CHRIST.
lation between the Son of God and the man Christ Jesus is, from all
that relation and union which may be between God and believers, or
between God and any other creature. The want of a true understanding hereof is the fundamental error of many in our days.  WTe
shall manifest thereupon how "it pleased the Father that in him
should all fulness dwell," so that in all things " he might have the
pre-eminence," Col. i. 18, 19. And I shall herein wholly avoid the
curious inquiries, bold conjectures, 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 amnlong themselves.  Hence Aquinas affirms, that three of the ways of declaring
the hypostatical union which are proposed by the Master of the
Sentences,l are so far from probable opinions, as that they are downright 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 grea4t
work may be reduced unto these four heads:-I. The assumption of
our nature into personal subsistence with the Son of God. II. Thea
union of the two natures in that single person which is consequentialI
thereon.  III. The mutual communication of those distinct natures,'
the divine and human, by virtue of that union. IV. The enunciate
tions or predications concerning the person of Christ, which follow,h
that union and communion.
I. The first thing in the divine constitution of the person of Chrit
as God and man, is asszumption.  That ineffable divine act I intenU
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 nature assuming; sometimes passively, with respect unto the human nature, the nature assumed. The
first it doth, Heb. ii. 14, 16, "Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the:
same. For verily lie took not on him the nature of angels, but he
took on him the seed of Abraham;" Phil. ii. 6, 7, " Being in the form
of God, he took upon him the form of a servant;" and in sundry other
places. The assumption, the taking of our human nature to be his
Peter Lombard. Born near Novara in Lombardy-died in 1164, bishopiof
Paris-called " Magister Sententiarum," from one of his works, which is a coplpilation of sentences from the Fathers, arranged so as to form a system of Divinirty,
and held in high repute during mediseval times. It appeared in 1172.-ED. 




THE HYPOSTATICAL UNION.                 225
own, by an ineffable act of his power and grace, is 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, "3Made 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 substance
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.
i 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,-" great is this mystery of godliness."  Yet
may we observe sundry things to direct us in that duty.
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, power, grace, and goodness
(xerted therein, are essential properties of the divine nature. Whereiobre the acting of them originally belongs equally unto each person,
qqually participant of that nature.  (1.) As unto authoritative de-,signatioz, it was the act of the Father. Hence is he said to send
" his Son in the likeness of sinful flesh," Rom. viii. 3; Gal. iv. 4.
(2.) As unto the formation of the human nature, it was the peculiar
act of the Spirit, Luke i. 35. (3.) As unto the term of the assumnption, 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 xcr' o3o6vxiv xcai vaoxiocv-" 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 assuzmption and the hypostatical union are distinct and
di'fferent in the formal reason of them.  (1.) Assumpnzion is the im-'khediate act of the divine nature in the person of the Son on the
VOL I.                                             15




~226               THE PERSON OF CHRIST.
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, the other is assumed. 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 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 wisdom and power therein?
II. That which followeth hereon, is the union of the two natures
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 Imman-i
uel," as Matt. i. 23. He who was conceived and born of the virgin
was Inmmanuel, or God with us; that is, God manifest in the flesh, by
the union of his two natures in the same person. Isa. ix. 6, " Unto us
a child is born, unto us a son is given: and his name shall be called}
Wonderful, Counsellor, The mighty God, The everlasting Fatherl,
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, " 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 thirty years of age, should
also be before Abraham, undeniably confirms the union of another
nature, in the same person with that wherein he spoke 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 spoke in the human nature did then exist. See to the
same purpose, John i. 14; Acts xx. 28; Rom. ix. 5; Col. ii. 9;
1 John iii. 16.
This union the ancient church affirmed to be made arpxr?-s~, " with-;:
out any change" in the person of the Son of God, which the divin6
nature is not subject unto; —'38lmlp`r5, with a distinction of natures,
but "without any division" of them by separate subsistences;-~oU, uyx7r-C, "without mixture" or confusion;- iXepis/r, "without,




THE HYPOSTATICAL UNION.                     227
separation" or distance; and oaiwma&g, "substantially," because it was of
two substances or essences in the same person, in opposition unto all
accidental union, as the "fulness of the Godhead dwelt in him bodily."'
These expressions were found out and used by the ancient church
to prevent the fraud of those who corrupted the doctrine 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 sundry terms which they judged
significant of this great mystery, or the incarnation of the Son of God.
Such are &vod4pwcJag, "incarnation;" 6v0/ykidroi0, "embodying;" ivovOp (rAr:d, " inhumnanation;" X EaSo  X ~riiuJoc, xa npouvMc, 2i oxovoldoa,
to the same purpose; 2 ec7 /cpxbs.h~Xia, "his conversation in or
by the flesh;" X bi, &vYpa06r0r0-O  9Cv~pWoS, "his manifestation by humanity;" X'xsu)~1, "the advent;"?   vwa5,', "the exinanition," or
humiliation; X roD XpitoD S~Nridvstio, " the appearance" or nzanifestation " of Christ;" X67 rvyx1Xr/cdcsn, " the condescension." Most of these
expressions are taken from the Scripture, and are used therein with
respect unto this mystery, or some concernments of it.  Wherefore, as
jour faith is not confined unto any one of these words or terms, so as
i that we should be obliged to believe not only the things intended, but
} also the manner of its expression in them; so, in as far as they explain
the thing intended according unto the mind of the Holy Ghost in the
Scripture, and obviate the senses of men of corrupt minds, they are
to be embraced and defended as useful helps in teaching the truth.
That whereby it is most usually declared in the writings of the
ancients, is Xcpi, ivd*g~S, "gratia unionis," the "grace of union;" —
which form of words some manifesting themselves strangers unto, do
declare how little conversant they are in their writings. Now, it is
(not any habitual inherent grace residing subjectively in the person or
X human nature of Christ that is intended, but things of another nature.
1. The cause of this unio n is expressed in it.  This is the free
grace and favour of God towards the man Christ Jesus-predestinating, designing, and taking him  into actual union with the person of
the Son, without respect unto, or foresight of, any precedent dignity
or merit in him, 1 Pet. i. 20.
Hence is that of Austin, "E]a gratia fit ab initio fidei sume homo
quicunque Christianus, qua gratia homo ille ab initio factus est Christus," De Prmedest. Sanct., cap. xv.  For whereas all the inherent grace
of the human nature of Christ, and all the holy obedience which proceeded from it, was consequent in order of nature unto this union,
land an effect of it, they could in no sense be the meritorious or pro9uring causes of it; —it was of grace.'j 1 The first four of these terms were adopted by the Fourth CEcumenical Council, held at Chalcedon, A.D. 451.-ED.




228                 THE PERSON OF CHRIST.
2. It is used also by many and designed to express the peculiar
dignity of the human nature of Christ. This is that wherein no creature is participant, nor ever shall be unto eternity. This is the fundamental privilege of the human nature of Christ, which all others,
even unto his eternal glory, proceed from, and are resolved into.
3. The glorious meetness and ability of the person of Christ, for
and unto all the acts and duties of his mediatory office. For they
are all resolved into the union of his natures in the same person, without which not one of them could be performed unto the benefit of the
church.  And this is that "grace of our Lord Jesus Christ," which
renders him so glorious and amiable unto believers. Unto them
"that believe he is precious."
The common prevalent expression of it at present in the church is
the hypostatical union; that is, the union of the divine and human
nature in the person of the Son of God, the human nature having no
personality nor subsistence of its own.
With respect unto this union the name of Christ is called " Wonderful," as that which hath the pre-eminence in all the effects of divine wisdom.  And it is a singular effect thereof. There is no other
union in things divine or human, in things spiritual or natural,whether substantial or accidental, that is of the same kind with it; —
it differs specifically from them all.
(1.) The most glorious union is that of the Divine Persons in the
same being or nature; the Father in the Son, the Son in the Father,
the Holy Spirit in them both, and both in him. But this is a union'
of distinct persons in the unity of the same single nature. And this!;
I confess, is more glorious than that whereof we treat; for it is in?
God absolutely, it is eternal, of his nature and being. But this unionS
we speak of is not God; —it is a creature,-an effect of divine wisdom<
and power. And it is different from it herein, inasmuch as that is'
of vmany distinct persons in the same nature;-this is of distinct
nattures in the same person. That union is natural, substantial, essential, in the same nature;-this, as it is not accidental, as we shall
shovw, so it is not properly substantial, because it is not of the same
nature, but of diverse in the same person, remaining distinct in their
essence and substance, and is therefore peculiarly hypostatical or personal. Hence Austin feared not to say, that " Homo potius est in
filio Dei, quam filius in Patre;" De Trin., lib. i. cap. 10. But that is
true only in this one respect, that the Son is not so in the Father as to
become one person with him. In all other respects it must be granted.
that the in-being of the Son in the Father-the union between them*
which is natural, essential, and eternal-doth exceed this in glory,
which was a temporary, external act of divine wisdom and grace.
(2.) The most eminent substantial union in things natural, is thatA




THE HYPOSTATICAL UNION.                   229
of the soul and body constituting an individual person.  There is, I
confess, some kind of similitude between this union and that of the
different natures in the person of Christ; but it is not of the same
kind or nature.  And the dissimilitudes that are between them
are more, and of greater importance, than those things are wherein
there seems to be an agreement between them. For, —lst, The
soul and body are so united as to constitute one entire nature.
The soul is not human nature, nor is the body, but it is the consequent of their union. Soul and body are essential parts of human
nature; but complete human nature they are not but by virtue of
their union, But the union of the natures in the person of Christ
doth not constitute a new nature, that either was not or was not complete before. Each nature remains the same perfect, complete nature
after this union.  2dly, The union of the soul and body doth constitute that nature which is made essentially complete thereby,-a new
individual person, with a subsistence of its own, which neither of
them was nor had before that union.  But although the person of
Christ, as God and man, be constituted by this union, yet his person
ibsolutely, and his individual subsistence, was perfect absolutely antecedent unto that union. He did not become a new person, another
person than he was before, by virtue of that union; only that person
assumed human nature to itself to be its own, into personal subsistence.  3dly, Soul and body are united by an external eqgcient cause,
or the power of God, and not by the act of one of them upon another.'1ut this union is effected by that act of the divine nature towards
tl";e human which we have before described. 4thly, Neither soul
flor body have any personal stubsistence before their union; but the
s+le foundation of this union was in this, that the Son of God was a
sIlf-subsisting person from eternity.
/ (3.) There are other unions in things natural; which are by mix-'ture of composition. Hereon something is produced composed of
various parts, which is not what any of them  are.  And there is a
conversion of things, when one thing is substantially changed into
another,-as the water in the miracle that Christ wrought was turned
into wine; but this union hath no resemblance unto any of them.
There is not a xp&iea5, " a mixture," a contemperation of the divine
and human natures into one third tnature, or the conversion of one
into another.  Such notions of these things some fancied of old.
Eutyches I supposed such a composition and mixture of the two na-, Eutyches was a presbyter and abbot at Constantinople, and distinguished himse;f by his opposition to the Nestorians, A.D, 448, asserting that in Christ there is
buit one nature, and was condemned by the General Council at Chalcedon, A.D.
45&. In the preface to this work, p. 11, he is called "The Archimandrite.".31-andrite is a Syriac word for " monk." Archimandrite corresponds with the
term "abbot" in Europe.-ED.




230                  THE PERSON OF CHRIST.
tures in the person of Christ, as that the human nature at least should
lose all its essential properties, and have neither understanding nor
will of its own.  And some of the Arians fancied a substantial change
of that created divine nature which they acknowledged, into the human. But these imaginations, instead of professing Christ to be God
and man, would leave him indeed neither God nor man; and have
been sufficiently confuted.  Wherefore the union we treat of hath
no similitude unto any such natural union as is the effect of composition or mutation.
(4.) There is an artificial cunion wherewith some have illustrated
this mystery; as that of fire and iron in the same sword.  The sword
is one; the nature of fire and that of iron different;-and the acts of
them distinct; the iron cuts, the fire burns; —and the effects distinct;
cutting and burning; yet is the agent or instrument but one sword.
Something of this nature may be allowed to be spoken in way of
allusion; but it is a weak and imperfect representation of this mystery,
on many accounts.  For the heat in iron is rather an accident than
a substance, is separable from it, and in sundry other things diverts
the mind from due apprehensions of this mystery.
(5.) There is a spiritual union,-namely, of Christ and believers;'
or of God in! Christ and believers, which is excellent and mysterious,!
-such as all other unions in nature are made use of in the Scripture
to illustrate and represent. This some among us do judge to be of
the same kind with that of the Son of God and the man Christ Jesus.
Only they say they differ in degrees.  The eternal Word was se'
united unto the man Christ Jesus, as that thereby he was exalteUl
inconceivably above all other men, though ever so holy, and haod
greater communications from God than any of them.  Wherefore hb
was on many accounts the Son of God in a peculiar manner; and, boI
a communication of names, is called God also.  This being the opinion
of Nestorius,l revived again in the days wherein we live, I shall declare wherein he placed the conjunction or union of the two natures
of Christ,-whereby he constituted two distinct persons of the Son of
God and the Son of man, as these now do,-and briefly detect the
vanity of it. For the whole of it consisted in the concession of sundry
things that were true in particular, making use of the pretence of
them unto the denial of that wherein alone the true union of the
person of Christ did consist.
Born at Germanicia, in the north of Syria-ordained a presbyter at An-.
tioch-appointed patriarch of Constantinople A.D. 428-objected to the epithet
e0oo0,;, as applied to the Virgin Mary, because " that God should be born of;,a
human being is impossible "-charged in consequence with maintaining that ChriSt
was a mere man-held in reality the distinct separation of the divine and human
natures of Christ, insisting on a connection between them by euv,4sia (junction),
or vonr ~s; (indwelling), in opposition to Evwow~ (union)-deposed by the Thi,-d
General Council of Ephesus, A.D. 431, and died probably before A.D. 450.-ED.




THE HYPOSTATICAL UNION.                 231
Nestorius allowed the presence of the Son of God with the man
Christ Jesus to consist in five things.
[1.] He said he was so present with him ncra  ipc`drCCO~iv, or by
inhabitation, as a man dwells in a house or a ship to rule it. He
dwelt in him as his temple. So he dwells in all that believe, but in
him in a more especial manner. And this is true with respect unto
that fulness of the Spirit whereby God was with him and in him;
as he is with and in all believers, according unto the measures
wherein they are made partakers of him. But this answers not that
divine testimony, that in him dwelt "all the fulness of the Godhead
bodily," Col. ii. 9. The fulness of the Godhead is the entire divine
nature. This nature is considered in the person of the Son, or eternal Word; for it -was the Word that was made flesh. And this could
no otherwise dwell in him bodily, really, substantially, but in the
assumption of that nature to be his own., And no sense can be given
unto this assertion to preserve it from blasphemy,-that the fulness
of the Godhead dwelleth in any of the saints bodily.
[2.] He allowed an especial presence, xcra& 6Xs~v, as some call it;.that is, by such a ucnion of affections as is between intimate friends.,'The soul of God rested always in that man [Christ];-in him was he
well pleased: and he was wholly given up in his affections unto God.
This also is true; but there is that which is no less true, that renders
it useless unto the pretensions of Nestorius.  For he allowed the
divine person of the Son of God. But whatever is spoken of this
nature concerning the love of God unto the man Christ Jesus, and of
bis love to God, it is the person of the Father that is intended therein;
Fior can any one instance be given where it is capable of another interpretation.  For it is still spoken of with reference unto the work
that he was sent of the Father to accomplish, and his own delight
therein.
[3.] He allowed it to be xdCr' C&iiC  by way of dignity and honouer.
For this conjunction is such, as that whatever honour is given unto
the Son of God is also to be given unto that Son of man. But
herein, to recompense his sacrilege in taking away the hypostatical
union from the church, he would introduce idolatry into it. For
the honour that is due unto the Son of God is divine, religious, or
the owning of all essential divine properties in him, with a due subjection of soul unto him thereon. But to give this honour unto the
man Christ Jesus, without a supposition of the subsistence of his
human nature in the person of the Son of God, and solely on that
account, is highly idolatrous.
[4.] He asserted it to be xoarcc rouvro7soucXk or on the account of the
consent and agreement that was between the will of God and the
will of the man Christ Jesus. But no other union will thence ensue,




232                THE PERSON OF CHRIST.
but what is between God and the angels in heaven; in whom there
is a perfect compliance with the will of God in all things. Wherefore,
if this be the foundation of this union, he might be said to take on
him the nature of angels as well as the seed of Abraham; which is
expressly denied by the apostle, Heb. ii. 16, 17.
[5.] K~Od' oj/ovui'civ, by an equivocal denomitnation, the name of the
one person, namely, of the Son of God, being accommodated unto
the other, namely, the Son of man. So they were called gods unto
whom the word of God came. But this no way answers any one
divine testimony wherein the name of God is assigned unto the Lord
Christ,-as those wherein God is said " to lay down his life for us,"
and to "purchase his church with his own blood," to come and be
" manifest in the flesh," — wherein no homonymy or equivocation can
take place. By all these ways he constituted a separable accidental
union, wherein nothing in kind, but in degree only, was peculiar unto
the Iman Christ Jesus.
But all these things, so far as they are true, belong unto the third.
thing to be considered in his person,-nainely, the communion or
mutual communication of the distinct natures therein. But his per-,
sonal union consists not in any of them, nor in all of them together;
nor do they answer any of the multiplied testimonies given by the
Holy Ghost unto this glorious mystery. Some few of them may be
mentioned.
"The Word was made flesh," John i. 14. There can be but two
senses of these words. (1st,) That the Word ceased to be what it was,;
and was substantially turned into flesh. (2dly,) That continuing to,
be what it was, it was made to be also what before it was not. The}
first sense is destructive of the Divine Being and all its essential pro-d
perties. The other can be verified only herein, that the Word took'
that flesh-that is, our human nature-to be his own, his own naturek
wherein he was made flesh; which is that we plead for. For this
assertion, that the person of the Son took our nature to be his own,
is the same with that of the assumption of the human nature into personal subsistence with himself  And the ways of the presence of the
Son of God with the man Christ Jesus, before mentioned, do express
nothing in answer unto this divine testimony, that " The Word was
made flesh."
"Being in the form of God, he took upon him the form of a servant,
and became obedient," Phil. ii. 6-8. That by his being " in the form
of God," his participation in and of the same divine nature with the
Father is intended, these men grant; and that herein he was a person
distinct from him Nestorius of old acknowledged, though it be by
ours denied. But they can fancy no distinction that shall bear the deno-A
mination and relation of Father and Son; but all is inevitably included'




THE HYPOSTATICAL UNION.               233
in it which we plead for under that name. This person " took on
him the form of a servant,"-that is, the nature of man in the condition of a servant. For it is the same with his being made of a woman,
made under the law; or taking on him the seed of Abraham. And
this person became obedient. It was in the human nature, in the
form of a servant, wherein he was obedient. Wherefore that human
nature was the nature of that person,-a nature which he took on
him and made his own, wherein he would be obedient. And that
the human nature is the nature of the person of him who was in the
form of God, is that hypostatical union which we believe and plead for.
"Unto us a child is born, unto us a son is given; and his name
shall be called The mighty God," Isa. ix. 6.  The child and the
mighty God are the same person, or he that is " born a child" cannot
be rightly called " The mighty God."  And the truth of many other
expressions in the Scripture hath its sole foundation in this hypostatical union. So the Son of God took on him " the seed of Abraham,"
was " made of a woman," did " partake of flesh and blood," was "manifest in the flesh."  That he who was born of the blessed Virgin was
-" before Abraham," —that he was made of the "seed of David accordjIing to the flesh,"-whereby God " purchased the church with his own
blood,"-are all spoken of one and the same person, and are not true
but on the account of the union of the two natures therein. And all
those who plead for the accidental metaphorical union, consisting in
the instances before mentioned, do know well enough that the true
Deity of our Lord Jesus Christ is opposed by them.
i III. Concurrent with, and in part consequent unto, this union, is
the communion of the distinct natures of Christ hypostaticallyunited.
jAnd herein we may consider, —. What is peculiar unto the Divine
(nature; 2. What is common unto both.
1. There is a threefold conmmunication of the divine nature unto
the human in this hypostatical union.  (1.) Immediate in the person
of the Son. This is subsistence. In itself it is cvv7ro'6Oc5 0-o,-that which
hath not a subsistence of its own, which should give it individuation
and distinction from the same nature in any other person. But it
hath its subsistence in the person of the Son, which thereby is its
own. The divine nature, as in that person, is its suppositum.  (2.)
By the Holy Spirit he filled that nature with an all-fulness of habitual
grace; which I have at large explained elsewhere. (3.) In all the acts
of his office, by the divine nature, he communicated worth and dig-,nity unto what was acted in and by the human nature.
For that which some have for a long season troubled the church
withal, about such a real communication of the properties of the
divine nature unto the huzman., which should neither be a transfusion of them into it, so as to render it the sulject of them, nor yet




234                THE PERSON OF CHRIST.
consist in a reciprocal denominationz fro  their mutual in-being in
the same subject,-it is that which neither themselves do, nor can any
other well understand.
2. Wherefore, concerning the communion of the natures in this
personal union, three things are to be observed, which the Scripture,
reason, and the ancient church, do all concur in.
(1.) Each nature doth preserve its own natural, essential properties,
entirely unto and in itself; without mixture, without composition or
confusion, without such a real communication of the one unto the
other, as that the one should become the subject of the properties
of the other. The Deity, in the abstract, is not made the humanity,
nor on the contrary. The divine nature is not made temporary, finite,
limited, subject to passion or alteration by this union; nor is the human nature rendered immense, infinite, omnipotent. Unless this be
granted, there will not be two natures in Christ, a divine and a human; nor indeed either of them, but somewhat else, composed of both.
(2.) Each nature operates in him according unto its essential properties. The divine nature knows all things, upholds all things, rules
all things, acts by its presence everywhere; the human nature was
born, yielded obedience, died, and rose again. But it is the same
person, the same Christ, that acts all these things,-the one nature
being his no less than the other. Wherefore,(3.) The perfect, complete work of Christ, in every act of his mediatory qoce,-in all that he did as the King, Priest, and Prophet of
the church, —in all that he did and suffered,-in all that he continuethai
to do for us, in or by virtue of whether nature soever it be done or"
wrought,-is not to be considered as the act of this or that nature inl
him alone, but it is the act and work of the whole person,-of him
that is both God and man in one person. And this gives occasion, —
IV. Unto that variety of enunciations which is used in the Scripture concerning him; which I shall name only, and conclude.
1. Some things are spoken of the person of Christ, wherein the
enunciation is verified with respect unto one nature only; as —"The
Word was with God, and the Word was God," John i. 1;-" Before
Abraham was, I am," John viii. 58;-" Upholding all things by the
word of his power," IHeb. i. 3. These things are all spoken of the
person of Christ, but belong unto it on account of his divine nature.
So is it said of him, " Unto us a child is born, unto us a son is given,"
Isa. ix. 6;-" A man of sorrows, and acquainted with grief," Isa. liiir 3
They are spoken of the person of Christ, but are verified in human
nature only, and the person on the account thereof.
2. Sometimes that is spoken of the person which belongs not dis'
tinctly and originally unto either nature, but doth belong unto himn
on the account of their union in him,-which are the most direct enun



THE EXALTATION OF CHRIST.               235
ciations concerning the person of Christ. So is he said to be the
Head, the King, Priest, and Prophet of the church; all which offices
he bears, and performs the acts of them, not on the singular account
of this or that nature, but of the hypostatical union of them both.
3. Sometimes his person being denominated from  one nature,
the properties and acts of the other are assigned unto it. So they
" crucified the Lord of glory." He is the Lord of glory on the account
of his divine nature only; thence is his person denominated when he
is said to be crucified, which was in the human nature only. So God
purchased his church " with his own blood," Acts xx. 28. The denomination of the person is from the divine nature only-he is God;
but the act ascribed unto it, or what he did by his own blood, was of
the human nature only. But the purchase that was made thereby
was the work of the person as both God and man. So, on the other
side, " The Son of man who is in heaven," John iii. 13. The denomination of the person is from the human nature only,-" The Son
of man." That ascribed unto it was with respect unto the divine
nature only,-" who is in heaven."
4. Sometimes the person being denominated from one nature,!that is ascribed unto it which is common unto both; or else being
denominated from both, that which is proper unto one only is ascribed
unto him.  See Rom. ix. 5; iMatt. xxii. 42.
These kinds of enunciations the ancients expressed by Evxxcay7,
" alteration;" axxoiw6li, " permutation;" zol'v6rS, " communion;"?p6"To;5 Cav va86a~w, "the manner of mutual position;" xomvwci  iJt, / vY,
e' the communication of properties," and other the like expressions.
/ These things I have only mentioned, because they are commonly
"handled by others in their didactical and polemical discourses con-,cerning the person of Christ, and could not well be here utterly
omitted.
CHAPTER XIX.
The Exaltation of Christ, with his Present State and Condition in Glory during
the Continuance of his Mediatory Office.
The apostle, describing the great mystery of godliness-" God
manifest in the flesh"-by several degrees of ascent, he carrieth it
within the veil, and leaves it there in glory — iveX0u iv 860p, 1 Tim.
iii. 16; God was manifest in the flesh, and " received up into glory."
This assumption of our Lord Jesus Christ into glory, or his glorious
reception in heaven, with his state and condition therein, is a princi-.pal article of the faith of the church, —the great foundation of its
hope and consolation in this world. This, also, we must therefore




236                THE PERSON OF CHRIST.
consider in our meditations on the person of Christ, and the use of it
in our religion.
That which I especially intend herein is his present state in heaven,
in the discharge of his mediatory office, before the consummation of
all things. Hereon doth the glory of God, and the especial concernment of the church, at present depend. For, at the end of this dispensation, he shall give up the kingdom unto God, even the Father,
or cease from the administration of his mediatory office and power, as
the apostle declares, 1 Cor. xv. 24-28, " Then cometh the end, when
he shall have delivered up the kingdom to God, even the Father;
when he shall have put down all rule and all authority and power.
For he must reign, till he hath put all enemies under his feet. The
last enemy that shall be destroyed is death. For he hath put all
things under his feet. But when he saith, All things are put under
him, it is manifest that he is excepted which did put all things under
him. And when all things shall be subdued unto him, then shall
the Son also himself be subject unto him that put all things under
him, that God may be all in all."
All things fell by sin into an enmity unto the glory of God and the
salvation of the church. The removal of this enmity, and the destruction of all enemies, is the work that God committed unto his Son in
his incarnation and mediation, Eph. i. 10. This he was variously to
accomplish in the administration of all his offices.  The enmity between God and us immediately, he removed by the blood of his cross,
whereby he made peace, Eph. ii. 14-16; which peace he continues:
and preserves by his intercession, Heb. vii. 25; 1 John ii. 1. The
enemies themselves of the church's eternal welfare-namely, sin,!
death, the world, Satan, and hell-he subdues by his power. In the
gradual accomplishment of this work —according as the church of the
elect is brought forth in successive generations (in every one whereof
the same work is to be performed)-he is to continue unto the end
and consummation of all things. Until then the whole church will
not be saved, and therefore his work not be finished. He will not
cease his work whilst there is one of his elect to be saved, or one
enemy to be subdued. He shall not faint nor give over until he hath
sent forth judgment unto victory.
For the discharge of this work, he hath a sovere#ign power over all
things in heaven and earth committed unto him. Herein he doth
and must reign. And so absolutely is it vested in him, that upon the
ceasing of the exercise of it, he himself is said to be made subject unto
God. It is true that the Lord Christ, in his human nature, is always
less than, or inferior unto, God, even the Father.  In that sense he
is in subjection unto him now in heaven. But yet he hath an actual
exercise of divine power, wherein he is absolute and supreme. When




THE STATE OF CHRIST IN HEAVEN.             237
this ceaseth, he shall be subject unto the Father in that nature, and
only so. Wherefore, when this work is perfectly fulfilled and ended,
then shall all the mediatory actings of Christ cease for evermore. For
God will then have completely finished the whole design of his wisdom and grace in the constitution of his person and offices, and have
raised up and finished the whole fabric of eternal glory. Then will
God " be all in all."  In his own immense nature and blessedness he
shall not only be "all" essentially and causally, but "in all" also;
he shall immediately be all in and unto us.
This state of things-when God shall immediately "be all in all"
-we can have no just comprehension of in this life. Some refreshing notions of it may be framed in our minds, from those apprehensions of the divine perfections which reason can attain unto; and their
suitableness to yield eternal rest, satisfaction, and blessedness, in that
enjoyment of them whereof our nature is capable. Howbeit, of these
things in particular the Scripture is silent; however, it testifies our eternal reward and blessedness to consist alone in the enjoyment of God.
- But there is somewhat else proposed as the immediate object of
the faith of the saints at present, as unto what they shall enjoy upon
their departure out of this world. And Scripture revelations extend
unto the state of things unto the end of the world, and no longer.
Wherefore heaven is now principally represented unto us as the
place of the residence and glory of Jesus Christ in the adninistration of his office; and our blessedness to consist in a participation
thereof, and communion with him therein.  So he prays for all them
Nyho are given him of his Father, that they may be where he is, to
bJ&hold his glory, John xvii. 24. It is not the essential glory of his
divine person that he intends, which is absolutely the same with that
Of the Father; but it is a glory that is peculiarly his own,-a glory
wrhich the Father hath given him, because he loved him: " My glory,
kwhich thou hast given me; for thou lovedst me." Nor is it merely
the glorified state of his human nature that he intendeth; as was before declared in the consideration of the 5th verse of this chapter,
where he prayeth for this glory. However, this is not excluded; for
unto all those that love him, it will be no small portion of their blessed
refreshment, to behold that individual nature wherein he suffered for
them, undergoing all sorts of reproaches, contempts, and miseries, now
unchangeably stated in incomprehensible glory. But the glory which
God gives unto Christ, in the phrase of the Scripture, principally is
the glory of his exaltation in his mediatory office. It is the "all
power" that is given him in heaven and earth; the "name" that he
h'ath " above every name," as he sits on the right hand of the Majesty
oim high. In the beholding and contemplation hereof with holy joy
and delight, consists no small part of that blessedness and glory which




238                 THE PERSON OF CHRIST.
the saints above at present enjoy, and which all others of them shall
so do who depart this life before the consummation of all things.
And in the due consideration hereof consists a great part of the exercise of that faith which is "the evidence of things not seen," and
which, by making them present unto us, supplies the room of sight.
This is the ground whereon our hope doth anchor,-namely, the
things "within the veil," Heb. vi. 19, which directs us unto the
temple administration of the mediatory office of Christ. And it is
for the strengthening of our faith and hope in God, through him, that
we do and that we ought to inquire into these things.
The consideration of the present state of Christ in heaven may be
reduced unto three heads:I. The glorification of his human nature; what it hath in common with, and wherein it differs in kind from, the glory of all saints
whatever.
II. His mediatory exaltation; or the especial glory of his person
as mediator.
III. The exercise and discharge of his oqce in this state of things.
which is what at present I shall principally inquire into. I shall not
speak at all of the nature of glorified bodies, nor of anything that is
common unto the human nature of Christ and the same nature in
glorified saints; but only what is peculiar unto himself. And hereunto I shall premise one general observation.
All perfections whereof human nature is capable, abiding what it
was in both the essential parts of it, soul and body, do belong unto
the Lord Christ in his glorified state. To ascribe unto it what ~9
inconsistent with its essence, is not an assignation of glory unto ifs
state and condition, but a destruction of its being.  To affix unto thi'
human nature divine properties, as ubiquity or immensity, is to de;l
prive it of its own. The essence of his body is no more changed
than that of his soul. It is a fundamental article of faith, that he is
in the same body in heaven wherein he conversed here on earth; as
well as the faculties of his rational soul are continued the same in
him. This is that " holy thing" which was framed immediately by
the Holy Ghost, in the womb of the Virgin. This is that "Holy
One" which, when it was in the grave, saw no corruption.  This is
that "body" which was offered for us, wherein he bare our sins on
the tree. To fancy any such change in or of this body, by its glorification, as that it should not continue essentially and substantially
the same that it was, is to overthrow the faith of the church in a
principal article of it. We believe that the very same body wherein
he suffered for us, without any alteration as unto its substance,
essence, or integral parts, and not another body, of an ethereal, he~a'
venly structure, wherein is nothing of flesh, blood, or bones, by which




CIHItIST'S HUMAN NATURE GLORIFIED.           239
he so frequently testified the faithfulness of God in his incarnation,
is still that temple wherein God dwells, and wherein he administers
in the holy place not made with hands. The body which was pierced
is that which all eyes shall see, and no other.
I. On this foundation I willingly allow all perfections in the glorified human nature of Christ, which are consistent with its real form
and essence. I shall, therefore, only in some instances inquire into
the present glory of the human nature of Christ, wherein it differs
either in kind or degree from the glory of all other saints whatever.
For even among them I freely allow different degrees in glory; which
the eternal order of things-that is, the will of God, in the disposal of
all things unto his own glory-doth require.
1. There is that wherein the present glory of the human nature of
Christ differeth, in kind and nature, from that which any other of
the saints are partakers of, or shall be so after the resurrection. And
this is,(1.) The eternal subsistence of that nature of his in the person of the
Son of God. As this belongs unto its dignity and honour, so it doth
also unto its inherent glory.  This is, and shall be, eternally peculiar
Into him, in distinction from, and exaltation above, the whole crea-.tion of God, angels and men.  Those by whoim this is denied, instead
of the glorious name whereby God doth call him,-" Wonderful, Counsellor, The mighty God," &c., —do call him " Ichabod," " Where is the
glory?" or, there is none that is peculiar unto him. But the mystery
hereof, according unto our measure, and in answer unto our design,
we have already declared. And this glory he had, indeed, in this
Viorld, from the first instant of his incarnation, or conception in the
w/omb. But, as unto the demonstration of it, " he emptied himself,"
And made himself of no reputation, under the form of a servant. But:low the glory of it is illustriously displayed in the sight of all his
-holy ones. Some inquire, whether the saints in heaven do perfectly
comprehend the mystery of the incarnation of the Son of God? I
do not well understand what is meant by " perfectly comprehend;"
but this is certain, that what we have now by faith, we shall have
there by sight. For as we live now by faith, so shall we there by
sight.  No finite creature can have an absolute comprehension of
that which is infinite. We shall never search out the Almighty to
perfection, in any of his works of infinite wisdom.  Wherefore this
only I shall say, there is such a satisfactory evidence in heaven, not
only of the truth, but also of the nature of this mystery, as that the
glory of Christ therein is manifest, as an eternal object of divine
adoration and honour. The enjoyment of heaven is usually called
tliie beatifical vision; that is, such an intellectual present view, appreIhiension, and sight of God and his glory, especially as manifested in




240                THE PERSON OF CHRIST.
Christ, as will make us blessed unto eternity. Wherefore, in the
contemplation of this mystery doth a great part of our blessedness
consist; and farther our thoughts cannot attain. This is that wherein
the glory of the human nature of Christ doth essentially excel, and
differ from that of any other blessed creature whatever. And hereon
other things do depend. For,(2.) Hence the union of the human nature of Christ unto God, and
the communications of God unto it, are of another kind than those of
the blessed saints. In these things —namely, our union with God and
his communications unto us-do our blessedness and glory consist.
In this world, believers are united unto God by faith. It is by
faith that they cleave unto him with purpose of heart. In heaven,
it shall be by love. Ardent love, with delight, complacency, and joy,
from a clear apprehension of God's infinite goodness and beauty, now
made present unto us, now enjoyed by us, shall be the principle of
our eternal adherence unto him, and union with him. His communications unto us here are by an external efficiency of power. He
communicates of himself unto us, in the effects of his goodness, grace,
and mercy, by the operations of his Spirit in us. Of the same kind
will all the communications of the divine nature be unto us, unto all
eternity. It will be by what he worketh in uzs by his Spirit and'i
power. There is no other way of the emanation of virtue from God
unto any creature. But these things in Christ are of another nature.
This union of his human nature unto God is imwmediate, in the person
of the Son; ours is nmediate, by the Son, as clothed with our nature.
The way of the communications of the divine nature unto the human
in his person is what we cannot comprehend; we have no notion (cf
it,-nothing whereby it may be illustrated. There is nothing equsl;
to it, nothing like it, in all the works of God. As it is a creature, it
must subsist in eternal dependence on God; neither hath it anythingI
but what it receives from him. For this belongs essentially unto the"
divine nature, to be the only independent, eternal spring and fountain
of all being and goodness. Nor can Omnipotency itself exalt a creature into any such condition as that it should not always and in all
things depend absolutely on the Divine Being. But as unto the way
of the communications between the divine and human nature, in the
personal union, we know it not. But whether they be of life, power,
light, or glory, they are of another kind than that whereby we do or
shall receive all things. For all things are given unto us, are wrought
in us, as was said, by an external efficiency of power. The glorious
immediate emanations of virtue, from the divine unto the human
nature of Christ, we understand not. Indeed, the actings of natures
of different kinds, where both are finite, in the same person, one to'wards the other, is of a difficult apprehension. Who knows hoit




CHRIST IN HIS PERSON THE OBJECT OF WORSHIP.       241
directive power and efficacy proceeds from the soul, and is communicated unto the body, unto every the least minute action, in every
member of it,-so as that there is no distance between the direction
and the action, or the accomplishment of it? or how, on the other
hand, the soul is affected with sorrow or trouble in the moment
wherein the body feeleth pain, so as that no distinction can be made
between the body's sufferings and the soul's sorrow?  How much
more is this mutual communication in the same person of diverse
natures above our comprehension, where one of them is absolutely
infinite!  Somewhat will be spoken to it afterward. And herein
doth this eternal glory differ from that of all other glorified creatures
whatever.  And,(3.) Hence the human nature of Christ, in his divine person and
together with it, is the object of all divine adoration and worship,
Rev. v. 13. All creatures whatever do for ever ascribe " blessing,
honour, glory, and power, unto the Lamb," in the same manner as
unto him who sits on the throne. This we have declared before. But
no other creature either is, or ever can be, exalted into such a condition
of glory as to be the object of any divine worship, from the meanest
Icreature which is capable of the performance of it. Those who ascribe
divine or religious honour unto the saints or angels, as is done in the
Church of Rome, do both rob Christ of the principal flower of his imperial crown, and sacrilegiously attempt to adorn others with it;which they abhor.
(4.) The glory that God designed to accomplish in and by him, is
now made evident unto all the holy ones that are about the throne.
The great design of the wisdom and grace of God, from eternity, was
to declare and manifest all the holy, glorious properties of his nature,
(in and by Jesus Christ. And this is that wherein he will acquiesce,
/with which he is well pleased. When this is fully accomplished, he
will use no other way or means for the manifestation of his glory.
Herein is the end and blessedness of all.
Wherefore the principal work of faith, whilst we are in this world,
is to behold this glory of God, as so represented unto us in Christ. In
the exercise of faith therein is our conformity unto him carried on
unto perfection, 2 Cor. iii. 18. And unto this end, or that we may
do so, he powerfully communicates unto our minds a saving, internal
light; without which we can neither behold his glory nor give glory
unto him. He " who commanded the light to shine out of darkness,"
shines into our hearts, to give us " the light of the knowledge of the
glory of God in the face of Jesus Christ," 2 Cor. iv. 6. The end, I
say, why God communicates a spiritual, supernatural light unto the
nainds of believers, is that they may be able to discern the manifestclation and revelation of his glory in Christ; which is hid from the
VOL. I.                                           16




242                 THE PERSON OF CHRIST.
world, Eph. i. 17-19; Col. ii. 2. Howbeit, whilst we are here, we see
it but " darkly as in a glass;" it is not evident unto us in its own
lustre and beauty. Yea, the remainder of our darkness herein is the
cause of all our weakness, fears, and disconsolations. Want of a steady
view of this glory of God, is that which exposeth us unto impressions
from all our temptations. And the light of our minds therein is that
whereby we are changed and transformed into the likeness of Christ.
But in heaven this is conspicuously and gloriously manifest unto all
the blessed ones that are before the throne of God. They do not behold it by faith in various degrees of light, as we do here below. They
have not apprehensions of some impressions of divine glory on the
person of Christ and the human nature therein, with the work which
he did perform; which is the utmost of our attainment.  But they
behold openly and plainly the whole glory of God, all the characters
of it, illustriously manifesting themselves in him, in what he is, ill
what he hath done, in what he doth. Divine wisdom, grace, goodness, love, power, do all shine forth in him unto the contemplation of
all his saints, in whom he is admired. And in the vision hereof consists no small part of our eternal blessedness. For what can be more
satisfactory, more full of glory unto the souls of believers, than clearly"
to comprehend the mystery of the wisdom, grace, and love of God in
Christ? This is that which the prophets, at a great distance, inquired
diligently into,-that which the angels bow down to look towards,that whose declaration is the life and glory of the Gospel. To behold
in one view the reality, the substance of all that was typified and represented by the beautiful fabric of the Tabernacle, and Temple which.
succeeded in the room thereof, — of all the utensils of them, and ser('
vices performed in them,-all that the promises of the Old Testament,)
did contain, or the declarations of the New;-as it is the most satisfactory, blessed, and glorious state, that by the present light of faith
we can desire or long for, so it evidenceth a glory in Christ of another
kind and nature than what any creature can be participant in. I
shall therefore state it unto our consideration, with some few observations concerning it.
[1.] Every believer seeth here in this life an excellency, a glory
in the mystery of God in Christ.  They do so in various degrees, unless it be in times of temptation, when any of them walk in darkness,
and have no light. The view and prospect hereinto is far more clear,
and accompanied with more evidence, in some than in others, according unto the various degrees of their faith and light. The spiritual
sight of some is very weak, and their views of the glory of God in
Christ are much obscured with inevidence, darkness, and instability.
This in many is occasioned by the weakness of their natural abilityi
in more by spiritual sloth and negligence,-in that they have not'




FAITH RESTING ON GOD IN CHRIST.              243
habitually " exercised their senses to discern good and evil," as the
apostle speaks, Heb. v. 14.  Some want instruction, and some have
their minds corrupted by false -opinions. Howbeit, all true believers
have the "eyes of their understanding opened" to discern, in some
measure, the glory of God, as represented to them  in the Gospel.
Unto others it is foolishness; or they think there is that darkness in
it whereunto they cannot approach. But'all the darkness is in themselves.  This is the distinguishing property and character of saving
faith-it beholds the glory of God in the face of Jesus Christ; —it
makes us to discern the manifestation of the glory of God in Christ,
as declared in the Gospel.
[2.] Our apprehension of this glory is the spring of all our obedience,
consolation, and hope in this world.  Faith discovering this manifestation of the glory of God in Christ, engageth the soul unto universal
obedience, as finding therein abundant reason for it and encouragement unto it.  Then is obedience truly evangelical, when it ariseth
from this acting of faith, and is thereon accompanied with liberty and
gratitude. And herein is laid all the foundation of our consolations
for the present and hope for the future. For the whole security of
our present and future condition depends on the actings of God towards us, according as he hath manifested himself in Christ.
[3.] From the exercise of faith herein doth diviine love, love unto
God, proceed; therein alone it is enlivened and inflamed.  On these
apprehensions doth a believing soul cry out, "How great is his goodnless! how great is his beauty!"  God in Christ reconciling the world
_into himself, is the only object of divine love.  Under that repreSentation of him alone can the soul cleave unto him with ardent love,.constant delight, and intense affections. All other notions of love,unto God in sinners, as we are all, are empty fancies. Wherefore,[4.] All believers are, or should be, conversant in their minds
about these things, with longings, expectations, and desires after
nearer approaches unto them, and enjoyments of them.  And if we
are not so, we are earthly, carnal, and unspiritual; yea, the want of
this frame-the neglect of this duty-is the sole cause why many
professors are so carnal in their minds, and so worldly in their conversations. But this is the state of them who live in the due exercise
of faith,-this they pant and breathe after,-namely, that they may
be delivered from all darkness, unstable thoughts, and imperfect apprehensions of the glory of God in Christ.  After these things do
those who have received the "first-fruits of the Spirit," groan within
themselves. This glory they would behold " with open face;" not, as
at present, " in a glass," but in its own beauty.  What do we want?!what would we be at? what do our souls desire? Is it, not that we'might have a more full, clear, stable comprehension of the wisdom,




244                 THE PERSON OF CHIRIST.
love, grace, goodness, holiness, righteousness, and power of God, as
declared and exalted in Christ unto our redemption and eternal salvation? To see the glory of God in Christ, to understand his love
unto him and valuation of him, to comprehend his nearness unto
God,-all evidenced in his mediation,-is thatwhich he hath promised
unto us, and which we are pressing after. See John xvii 23, 24.
[5.] Heaven will satisfy all those desires and expectations. To
have them fully satisfied, is heaven and eternal blessedness. This
fills the souls of them who are already departed in the faith, with
admiration, joy, and praises.  See Rev. v. 9, 10. Herein is the glory
of Christ absolutely of another kind and nature than that of any
other creature whatever. And from hence it is that our glory shall
principally consist in beholding his glory, because the whole glory of
God is manifested in him.
And, by the way, we may see hence the vanity as well as the
idolatry of them who would represent Christ in glory as the object
of our adoration in pictures and images. They fashion wood or stone
into the likeness of a man. They adorn it with colours and flourishes
of art, to set it forth unto the senses and fancies of superstitious persons as having a resemblance of glory. And when they have done,
"they lavish gold out of the bag," as the prophet speaks, in various
sorts of supposed ornaments,-such as are so only to the vainest sort
of mankind,-and so propose it as an image or resemblance of Christ
in glory. But what is there in it that hath the least respect thereunto,-the least likeness of it? nay, is it not the most effectual
means that can be devised to divert the minds of men from true andS:
real apprehensions of it? Doth it teach anything of the subsistence
of the human nature of Christ in the person of the Son of God ~
nay, doth it not obliterate all thoughts of it! What is represented,
thereby of the union of it unto God, and the immediate communications of God unto it? Doth it declare the manifestation of all the
glorious properties of the divine nature in him? One thing, indeed,
they ascribe unto it that is proper unto Christ,-namely, that it is to
be adored and worshipped; whereby they add idolatry unto their
folly. Persons who know not what it is to live by faith-whose minds
are never raised by spiritual, heavenly contemplations, who have no
design in religion but to gratify their inward superstition by their
outward senses —may be pleased for a time, and ruined for ever, by
these delusions. Those who have real faith in Christ, and love unto
him, have a more glorious object for their exercise.
And we may hereby examine both our own notions of the state of
glory and our preparations for it, and whether we are in any measure.
"made meet for the inheritance of the saints in light."  More grounds!
of this trial will be afterward suggested; these laid down may not"




VIEWS OF HEAVEN A TEST OF CHARACTER,           245
be passed by. Various are the thoughts of men about the future
state,-the things which are not seen, which are eternal. Some rise
no higher but unto hopes of escaping hell, or everlasting miseries,
when they die. Yet the heathen had their Elysian fields, and Mohammed his sensual paradise.  Others have apprehensions of I know
not what glistering glory, that will please and satisfy them, they know
not how, when they can be here no longer.  But this state is quite
of another nature, and the blessedness of it is spiritual and intellectual. Take an instance in one of the things before laid down. The
glory of heaven consists in the full manifestation of divine wisdom,
goodness, grace, holiness,-of all the properties of the nature of God
in Christ. In the clear perception and constant contemplation hereof
consists no small part of eternal blessedness. What, then, are our present thoughts of these things? What joy, what satisfaction have we
in the sight of them, which we have by faith through divine revelation? What is our desire to come unto the perfect comprehension
of them? How do we like this heaven? What do we find in ourselves that will be eternally satisfied hereby? According as our desires are after them, such and no other are our desires of the true
heaven,-of the residence of blessedness and glory. Neither will
God bring us unto heaven whether we will or no. If, through the
ignorance and darkness of our minds,-if, through the earthliness and
sensuality of our affections,-if, through a fulness of the world, and
the occasions of it,-if, by the love of life and our present enjoyments,
we are strangers unto these things, we are not conversant about'them, we long not after them,-we are not in the way towards their
enjoyment.  The present satisfaction we receive in them by faith, is
the best evidence we have of an indefeasible interest in them.  How
foolish is it to lose the first-fruits of these things in our own souls,those entrances into blessedness which the contemplation of them
through faith would open unto us,-and hazard our everlasting enjoyment of them by an eager pursuit of an interest in perishing things
here below! This, this is that which ruins the souls of most, and
keeps the faith of many at so low an ebb, that it is hard to discover
any genuine working of it.
2. The glory of the human nature of Christ differs from that of
the saints after the resurrection, in things which concern the degrees
of it. For,(1.) The glory of his body is the example and pattern of what they
shall be conformed unto: " Who shall change our vile body, that it
lnay be fashioned like unto his glorious body, according to the work-:ing whereby he is able even to subdue all things unto himself," Phil.
iii. 21. Our bodies were made vile by the entrance of sin; thence
"they became brothers to the worms, and sisters unto corruption. To




246                THIE PERSON OF CHRIST.
death and the grave, with rottenness and corruption therein, they are
designed. At the resurrection they shall be new-framed, fashioned,
and moulded. Not only all the detriment and disadvantage they
received by the entrance of sin shall be removed, but many additions"of glorious qualifications, which they had not in their primitive, natural constitution, shall be added unto them. And this shall be done
by the almighty power of Christ,-that working or exercise of it
whereby he is able to subdue all things unto himself. But of this
state whereinto we shall be changed by the power of Christ, his own
body is the pattern and example. A similitude of it is all that we
shall attain unto. And that which is the idea and exemplar in any
state, is the rule and standard unto all others. Such is the glory of
Christ;-ours consists in conformity thereunto; which gives him the
pre-eminence.
(2.) As the state of his body is more glorious than ours shall be, so
will that of his soul in itself be made appear to be more excellent
than what we are capable of. For that fulness of the Spirit without
measure and of all grace, which his nature was capacitated for by virtue of the hypostatical union, doth now shine forth in all excellency
and glory. The grace that was in Christ in this world is the same
with that which is in him now in heaven. The nature of it was not
changed when he ceased to be vicator, but is only brought into a more
glorious exercise now he is coinprehensor.  And all his graces are
now made manifest, the veil being taken from them, and light commnunicated to discern them. As, in this world, he had unto the most
neither form nor comeliness for which he should be desired,-partly
from the veil which was cast on his inward beauty from his outwardt
condition, but principally from the darkness which was on their minds,
whereby they were disenabled to discern the glory of spiritual things;
(notwithstanding which, some then, in the light of faith, " beheld his
glory, as the glory of the only-begotten of the Father, full of grace
and truth;)" —so now the veil is removed, and the darkness wholly
taken away from the minds of the saints, he is in the glory of his
grace altogether lovely and desirable. And although the grace which
is in believers be of the same nature with that which is in Christ Jesus,
and shall be changed into glory after the likeness of his; yet is it, and
always shall be, incomprehensibly short of what dwells in him. And
herein also doth his glory gradually [greatly?] excel that of all other
creatures whatever.
But we must here draw a veil over what yet remains. For it doth
not yet appear what we ourselves shall be; much less is it evident
what are, and what will be, the glories of the Head above all the
members,-even then when we shall "be made like unto him." But
it. must be remembered, that whereas, at the entrance of this discourse,




MEDIATORIAL EXALTATION OF CHRIST.            247
we so proposed the consideration of the present state of the Lord
Christ in heaven, as that which should have an " end at the consummation of all things;" what hath been spoken concerning the glory
of his human nature in itself, is not of that kind but what abideth
unto eternity. All the things mentioned abide in him and unto him
for evermnore.
II. The second thing to be considered in the present state and condition of Christ is his mediatory exaltation.  And two things with
respect thereunto may be inquired into: 1. The way of his entrance
into that state above; 2. The state itself, with the glory of it.
1. The way of his entrance into the exercise of his mediatory office
in heaven is expressed, 1 Tim. iii. 16, He was " received up into
glory," or rather gloriously; and he entered " into his glory," Luke
xxiv. 26. This assumption and entrance into glory was upon his
ascension, described Acts i. 9-11. " He was taken up into heaven,"
&vXn0 4> b6I, by an act of divine power; and he went into heaven,
isx60iv 0 5;g-v 366acv, in his own choice and will, as that which he was
exalted unto. And this ascension of Christ in his human nature into
heaven is a fundamental article of the faith of the church. And it
falls under a double consideration: (1.) As it was triZunphant, as he
was a King; (2.) As it was gracious, as he was a Priest.  His ascension, as unto change of place, from earth to heaven, and as unto the
outward manner of it, was one and the same, and at once accomplished; but as unto the end of it, which is the exercise of all his
offices, it had various respects, various prefigurations, and is distinctly,proposed unto us with reference unto them.
(1.) In his ascension, as it was triumphant, three things may be
considered: 1st, The manner of it, with its representation of old;
2dly, The place whereinto he ascended; 3dly, The end of it, or what
was the work which he had to do thereon.
[1.] As unto the manner of it, it was opesnly triumplohant and glorious. So is it described, Eph. iv. 8, " When he ascended up on
high, he led captivity captive, and gave gifts unto men." And respect
is had unto the prefiguration of it at the giving of the law, Ps. lxviii.
17, 18, where the glory of it is more fully expressed, " The chariots
of God are twenty thousand, even thousands of angels: the Lord is
among them, as in Sinai, in the holy place. Thou hast ascended on
high, thou hast led captivity captive," &c. The most glorious appearance of God upon the earth, under the Old Testament, was that on
MIount Sinai, in the giving of the law. And as his presence was there
attended with all his glorious angels, so, when, upon the finishing of
that work, he returned or ascended into heaven, it was in the way of
a triumph with all that royal attendance. And this prefigured the
ascent of Christ into heaven, upon his fulfilling of the law, all that




248                  THlE PERSON OF CHRIST.
was required in it, or signified by it. He ascended triumphantly after
he had given the law, as a figure of his triumphant ascent after he
had fulfilled it. Having then " spoiled principalities and powers, he
made a show of them  openly, triumphing over them," Col. ii. 15.
So he led captivity captive; or all the adverse powers of the salvation
of the church, in triumph at his chariot wheels.  I deny not but that
his leading " captivity captive" principally respects his spiritual conquest over Satan, and the destruction of his power; yet, whereas he
is also said to " spoil principalities and powers, making a show of them
openly," and triumphing over them, I no way doubt but Satan, the
head of the apostasy, and the chief princes of darkness, were led openly,
in sight of all the holy angels, as conquered captives,-the " seed of
the woman" having now bruised the "head of the serpent."  This is
that which is so emphatically expressed, Ps. xlvii. throughout.  The
ground and cause of all the triumphant rejoicing of the church, therein
declared, is, that God was " gone up with a shout, the Lord with the
sound of a trumpet," verse 5; which is nothing but the glorious
ascent of Christ into heaven, said to be accompanied with shouts and
the sound of a trumpet, the expressions of triumphant rejoicing, because of the glorious acclamations that were made thereon, by all the
attendants of the throne of God.
[2.] The place whither he thus ascended is on high. " He ascended
up on high," Eph. iv. 8,-that is, heaven.  He went "into heaven,"
Acts i. 1,-and the "heaven must receive him," chap. iii. 21; not
these aspectable heavens which we behold,-for in his ascension " he
passed through them,"' Heb. iv. 14, and is made " higher than they,'"
chap. vii. 26, —but into the place of the residence of God in glory an(l
majesty, chap. i. 3, viii. 1, xii. 2. There, on "the throne of God,"'
Rev. iii. 21,-" on the right hand of the Majesty on high,"-he sits
down in the full possession and exercise of all power and authority.
This is the palace of this King of saints and nations.  There is his
royal eternal throne, Heb. i. 8. And "many crowns" are on his
head, Rev. xix. 12,-or all dignity and honour. And he who, in a
pretended imitation of him, wears a triple crown, hath upon his own
head thereby, " the name of blasphemy," Rev. xiii. 1. There are before him his " sceptre of righteousness," his " rod of iron,"-all the regalia of his glorious kingdom.  For by these emnblems of power doth
the Scripture represent unto us his sovereign, divine authority in the
execution of his kingly office. Thus he ascended triumphantly, having conquered his enemies; thus he reigneth gloriously over all.
[3.] The end for which he thus triumphantly ascended into heaven,
The expression quoted by Dr Owen is founded upon the phrase in the original
language, IsX;Xsir rob; 6bpvopCvv; "having passed through," not "into the heavens,"'
as it stands in our version- ED.




MEDIATORIAL EXALTATION OF CHRIST.            2A49
is twofold:-lst, The overturning and destruiction of all his enemies
in all their remaining powers. He rules them  " with a rod of iron,"
and in his due time will " dash them in pieces as a potter's vessel,"
Ps. ii. 9; for he must "reign until all his enemies are made his footstool," I Cor. xv. 25, 26; Ps. cx. 1. Although at present, for the most
part, they despise his authority, yet they are all absolutely in his
power, and shall fall under his eternal displeasure. 2dly, The preservation, continuation, and rule of his church, both as unto the internal state of the souls of them that believe, and the external order
of the church in its worship and obedience, and its preservation under
and from all oppositions and persecutions in this world. There is in
each of these such a continual exercise of divine wisdom, power, and
care, —the effects of them are so great and marvellous, and the fruits
of them so abundant unto the glory of God,-that the world would
" not contain the books that imight be written" of them; but to handle
them distinctly is not our present design.
(2.) His ascension may be considered as gracious, as the ascent
of a High Priest.  And herein the things before mentioned are of a
distinct consideration.
[1.] As to the mnanner of it, and the design of it, lie gives an account of them himself, John xx. 17. His design herein was not the
taking on him the exercise of his power, kingdom, and glorious rule;
but the acting with God on the behalf of his disciples. "I go," saith
he, "to my Father, and to your Father; to my God, and to your,God," not his God and Father with respect unto eternal generation,
but as he was their God and Father also. And he was so, as he was
their God and Father in the same covenant with himself; wherein he,Vas to procure of God all good things for them. Through the blood
4f this everlasting covenant-namely, his own blood, whereby this'6ovenant was established, and all the good things of it secured unto
the church-he was "brought again from the dead," that he might
live ever to communicate themi unto the church, Heb. xiii. 20, 21.
With this design in his ascension, and the effects of it, did he often
comfort and refresh the hearts of his disciples, when they were ready
to faint on the apprehensions of his leaving of them here below, John
xiv. 1, 2, xvi. 5-7. And this was typified by the ascent of the high
priest unto the temple of old. The temple was situated on a hill,
high and steep, so as that there was no approach unto it but by stairs.
Hence in their wars it was looked on as a most impregnable fortress.
And the solemn ascent of the high priest into it on the day of expiation, had a resemblance of this ascent of Christ into heaven. For
after he had offered the sacrifices in the outward court, and made
atonement for sin, he entered into the most holy place,-a type of heaven itself, as the apostle declares, IHeb. ix. 24,-of heaven, as it was




250                 THIE PERSON OF CHRIST.
the place whereinto otir High Priest was to enter. And it was a joyful
ascent, though not trisumphanqt. All the Psalms, from the 120th to the
134th inclusively, whose titles are niol.Pn crt., "Songs of Degrees,"
or rather ascents or risings-being generally songs of praise and exhortations to have respect unto the sanctuary-were sung to God at the
resting-places of that ascent. Especially was this represented on the
day of jubilee. The proclamation of the jubilee was on the same day
that the high priest entered into the holy place; and at the same
time,-namely, on the " tenth day of the seventh month," Lev. xvi.
29, xxv. 9. Then did the trumpet sound throughout the land, the
whole church; and liberty was proclaimed unto all servants, captives,
and such as had sold their possessions, that they might return unto
them again. This being a great type of the spiritual deliverance of
the church, the noise of the trumpet was called " The joyful sound," Ps.
lxxxix. 15, " Blessed are the people that know the joyful sound; they
shall walk, O Lord, in the light of thy countenance." Those who are
made partakers of spiritual deliverance, shall walk before God in a, sense of his love and grace. This is the ascent of our High Priest into
his sanctuary, when he proclaimed " the acceptable year of the Lord,
and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn inZion, to give unto them beautyfor ashes,
the oil of joy for mourning, the garment of praise for the spirit of
heaviness; that they might be called Trees of righteousness, The planting of the Lord, that he might be glorified," Isa. lxi. 2, 3. For in this
ascension of Christ, proclamation was made in the Gospel, of mercy,
pardon, peace, joy, and everlasting refreshments, unto all that were
distressed by sin, with a communication of righteousness unto themn,
to the eternal glory of God. Such was the entrance of our Higi4
Priest into heaven, with acclamations of joy and praise unto God. {
[2.] The place whereinto he thus entered was the sanctu6ary above;.
the "tabernacle not made with hands," Heb. ix. 11.  It was into
heaven- itself, not absolutely, but as it is the temple of God, as the
throne of grace and mercy-seat are in it; which must farther be spoken
unto inmmediately.
[3.] The e~nd why the Lord Christ thus ascended, and thus entered
into the holy place, was "to appear in the presence of God for us,"
and to " make intercession for all that come unto God by him," Heb.
vii. 26, 27, ix. 24, 25.
He ascended triumphantly into heaven, as Solomon ascended into
his glorious throne of judgment described 1 Kings x. 18-20. As
David was the type of his conquest over all the enemies of his church,
so was Solomon of his glorious reign. The types were multiplied because of their imperfection. Then came unto him the queen of Sheba,
the type of the Gentile converts and the church; when W63_ Civ', the




MEDIATORIAL EXALTATION OF CHRIST.            251
"voluntaries of the people," (those made willing in the day of his
power, Ps. cx. 3,)." gathered themselves to the people of the God of
Abraham," and were taken in his covenant, Ps. xlvii. 9 —margin. But
he ascended graciously, as the high priest went into the holy place; not
to rule all things gloriously with mighty power, not to use his sword
and his sceptre-but to appear as an high priest, in a garmelt down
to the foot, and a golden girdle abozut his paps, Rev. i. 13,-as in a
tabernacle, or temple, before a throne of grace. His sitting down at the
right hand of the Mfiajesty on high adds to the glory of his priestly
office, but belongs not unto the execution of it. So it was prophesied
of him, that he should be " a priest upon his throne," Zech. vi. 13.
It may be added hereunto, that when he thus left this world and
ascended into glory, the great promise he made unto his disciples-as
they were to be preachers of the gospel, and in them unto all that
should succeed them in that office-was, that he would " send the
IHoly Spirit unto them," to teach and guide them, to lead them into
all truth,-to declare unto them the mysteries of the will, grace, and
love of God, for the use of the whole church. This he promised to
do, and did, in the discharge of his prophetical office. And although
his giving "gifts unto men" was an act of his kingly power, yet it.
was for the end of his prophetical office.
From what hath been spoken, it is evident that the Lord Christ
"ascended into heaven," or was received up into glory, with this design,-naimely, to exercise his office of mediation in the behalf of the
church, until the end should be. As this was his grace, that when
lie was rich, for our sakes he became poor; so when he was made
r;Ich again for his own sake, he lays forth all the riches of his glory
and power on our behalf.
~ 2. The glory of the state and condition whereinto Christ thus
%entered is the next thing to be considered; for he is set down at:the right hand of the Majesty on high. And as his ascension, with
the ends of it, were twofold, or of a double consideration, so was his
glory that ensued thereon. For his present mediatory state consists
either in the glory of his power and authority, or in the glory of his
love and grace,-his glory as a King, or his glory as a Priest.  For the
first of these, or his royal glory, in sovereign power and authority
over the whole creation of God,-all in heaven and earth, persons and
things, angels and men, good and bad, alive and dead,-all things spiritual and eternal, grace, gifts, and glory; —his right and power, or
ability to dispose of all things according unto his will and pleasure,
I have so fully and distinctly declared it, in my exposition on
Heb. i. 3, as that I shall not here again insist upon it. His present
glory, in the way of love and grace,-his glory as a Priest,-will be
rnanifested in what doth ensue.




2"52                 THE PERSON OF CtHRIST.
CHAPTER XX.
The Exercise of the Mediatory Office of Christ in Heaven.
III. The third and last thing which we proposed unto consideration, in our inquiry into the present state and condition of the person
of Christ in heaven, is the exercise and discharge of his mediatory
qolce in behalf of the church;-especially as he continueth to be a
" minister of the sanctuary, and of the true tabernacle, which the
Lord pitched, and not man."
All Christians acknowledge that his present state is a state of the
highest glory,-of exaltation above the whole creation of God, above
every name that is or can be named; and hereon they esteem their
own honour and safety to depend.  Neither do they doubt of his
power, but take it for granted that he can do whatever he pleaseth;
which is the ground of their placing all their confidence in him. But
we must show, moreover, that his present state is a state of qoficepower, work, and duty.  He leads not in heaven a life of mere glory,
majesty, and blessedness, but a life of office, love, and care also. He
lives as the Mediator of the church; as the King, Priest, and Prophet
thereof.  Hereon do our present safety and our future eternal salva- i
tion depend.  Without the continual actings of the office-power and
care of Christ, the church could not be preserved one moment.  And
the darkness of our faith herein is the cause of all our disconsola —
tions, and most of our weaknesses in obedience. Most men have only
general and confused notions and apprehensions of the present state
of Christ, with respect unto the church.  And by some, all considerations of this nature are despised and derided.  But revealecld
things belong unto us; especially such as are of so great importance
unto the glory of God and the saving of our own souls,-such as this'
is, concerning the present state of the person of Christ in heaven,
with respect unto his office-power and care.
Thus he is at once represented in all his offices, Rev. v. 6, "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 the earth." The whole representation of the
glory of God, with all his holy attendants, is here called his " throne;"
whence Christ is said to be in the " midst" of it. And this he is in his
kingly glory; with respect also whereunto he is said to have "seven
horns," or perfect power for the accomplishment of his will.  And
with respect unto his sacerdotal office, he is represented as a " Lanmrb
that had been slain;" it being the virtue of his oblation that is con-(




HIS MEDIATORIAL OFFICE IN HEAVEN.            253
tinually effectual for the salvation of the church. For, as the " Lamb
of God,"-in the offering of himself,-he " taketh away the sin of the
world."  And as a prophet he is said to have "seven eyes," which
are "the seven Spirits of God;" or a perfect fulness of all spiritual
light and wisdom in himself, with a power for the communication of
gifts and grace for the illumination of the church.
The nature of these ofices of Christ, what belongs unto them and
their discharge, as was before intimated, I have declared elsewhere.
I do now no farther consider them but as they relate unto the present
state and condition of the person of Christ in heaven. And because
it would be too long a work to treat of them all distinctly, I shall confine myself unto the consideration of his priestly office, with what depends thereon. And with respect thereunto the things ensuing may
be observed.
1. The Lord Christ entered into heaven, the place of the residence
of the glory of God, as into a temple, a tabernacle, a place of sacred
worship. He did so as the high priest of the church, Heb. ix. 24.
He " is not entered into the holy places made with hands, which are
the figures of the true; but into heaven itself, now to appear in the
presence of God for us." IHe is entered into heaven, as it was figured
by the tabernacle of old; which was the place of all sacred and solemn
worship. And therefore is he said to enter into it " through the veil,"
Heb. vi. 19, 20, x. 19, 20; which was the way of entrance into the
most holy place, both in the tabernacle and temple. Heaven is not
only a palace, a throne, as it is G-od's throne, I-Matt. v. 34; but it is a
temple, wherein God dwells, not only in majesty and power, but in
grace and mercy. It is the seat of ordinances and solemn worship.
So is it represented, Rev. vii. 15, 17. It is said of the whole number
of the saints above that have passed through the tribulations of this?vorld, that they are "before the throne of God, and serve him day
and night in his temple, and he that sitteth on the throne shall dwell
among them;" and "the Lamb which is in the midst of the throne
shall feed them, and lead them unto living fountains of water." See
also chap. viii. 1-4. The worship of the church below may also be
herein comprised; but it is by virtue of communion with that above.
This is that heaven which the souls of believers do long for an entrance
into.  Other apprehensions of it are but uncertain speculations.
2. In this temple, this sanctuary, the Lord Christ continueth gloriously to minister before the throne of grace, in the discharge of his
office.  See Heb. iv. 14-16, ix. 24. As the high priest went into the
holy place to minister for the church unto God, before the ark and
nmercy-seat, which were types of the throne of grace; so doth our High
Priest act for us in the real presence of God. He did not enter the
holy place only to reside there in a way of glory, but to do temple



254                  THE PERSON OF CHRIST.
work, and to give unto God all that glory, honour, and worship, which
he will receive from the church. And we may consider, both(1.) What this work is, and (2.) How it is performed.
(1.) In general; herein Christ exerteth and exerciseth all his love,
conmpassion, pity, and care towards the church, and every member of
it. This are wve frequently called unto the consideration of, as the
foundation of all our consolation, as the fountain of all our obedience.
See Heb. ii. 17, 18, iv. 15, 16, v. 2. Thoughts hereof are the relief
of believers in all their distresses and temptations; and the effects of
it are all their supplies of grace, enabling them to persevere in their
obedience,.  He doth appear for them as the great representative of
the church, to transact all their affairs with God. And that for three
ends.
Firut, To  aklce effectual the atonement that he hath made for sin.
By the continual representation of it, and of himself as a " Lamb that
had been slain," he procures the application of the virtues and benefits of it, in reconciliation and peace with God, unto their souls and
consciences. Hence are all believers sprinkled and washed with his
blood in all generations,-in the applicationr of the virtues of it unto
them, as shed for them.
Secondly, To undertake their protection, and to plead their cause
against all the accusations of Satan.  He yet accuseth and chargeth
them before God; but Christ is their advocate at the throne of grace,
effectually frustrating all his attempts, Rev. xii. 10; Zech. iii. 2.
Thirdly, To intercede for them, as unto the communication of all
grace and glory, all supplies of the Spirit, the accomplishment of all
the promises of the covenant towards them, 1 John ii. 1, 2. This is
the work of Christ in heaven.  In these things, as the high priest'of
the church, doth he continue to administer his mediatory office or
their behalf.  And herein is he attended with the songs and joyfut
acclamations of all the holy ones that are in the presence of God,
giving glory to God by him.
(2.) As unto the manner of this glorious administration, sundry
things are to be considered.
[1.] That this transaction of things in heaven, being in the temple
of God, and before the throne of grace, is a solemn instituted worship at present, which shall cease at the end of the world.  Religious
worship it is, or that wherein and whereby all the saints above do
give glory to God. And it is instituted worship, not that which is
merely natural, in that it is God's especial appointment, in and by
Christ the mediator.  It is a church-state which is constituted hereby,
wherein these glorious ordinances are celebrated; and such a state as
shall not be eternal, but hath its time allotted unto it. And believers at present have, by faith, an admission into communion with:




HIS MZEDIATORIAL OFFICE IN HEAVEN.           255
this church above, in all its divine worship. For we "C are come unto
mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and
to God the Judge of all, and to the spirits of just men made perfect,
and to Jesus the mediator of the new covenant, and to the blood of
sprinkling, that speaketh better things than that of Abel," Heb. xii.
22-24.  A church-state doth the apostle most expressly represent
unto us. It is Zion, Jerusalem, the great assembly,-the names of
the church-state under the Old Testament.  And it is a state above,
the heavenly Jerusalem, where are all the holy angels, and the spirits
of just men made perfect in themselves, though not in their state as
to the restitution of their bodies at the resurrection. And a holy worship is there in this great assembly; for not only is Jesus in it as
the mediator of the covenant, but there is the "blood of sprinkling"
also, in the effectual application of it unto the church. Hereinto
have we an entrance. In this holy assembly and worship have we
communion by faith whilst we are here below, Heb. x. 19-22.  0
that my soul might abide and abound in this exercise of faith! —lthat
I might yet enjoy a clearer prospect of this glory, and inspection into
the beauty and order of this blessed assembly! How inconceivable
is the representation that God here makes of the glory of his wisdom,
love, grace, goodness, and mercy, in Christ! How excellent is the
manifestation of the glory and honour of Christ in his person and
offices! —the glory given him by the Father! How little a portion do
*we know, or can have experience in, of the refreshing, satiating comiunications of divine love and goodness, unto all the members of
thlis assembly; or of that unchangeable delight in beholding the
glory of Christ, and of God in him,-of that ardency of affections,Therewith they cleave unto him, and continual exultation of spirit,
whereby they triumph in the praises of God, that are in all the members of it! To enter into thlis assembly by faith,-to join with it in
the assignation of praises unto "him that sitteth on the throne, and to
the Lamb for evermore,"-to labour after a frame of heart in holy
affections and spiritual delight in some correspondency with that
which is in the saints above,-is the duty, and ought to be the design,
of the church of believers here below. So much as we are furthered
and assisted herein by our present ordinances, so much benefit and
advantage have we by them, and no more. A constant view of this
glory will cast contempt on all the desirable things of this world,
and deliver our minds from any dreadful apprehensions of what is
most terrible therein.
[2.] This heavenly worship in the sanctuary above, administered
by the High Priest over the house of God, is conspicuously gloriozus.




256                 THE PERSON OF CHRIST.
The glory of God is the great end of it, as shall be immediately declared; that is, the manifestation of it. The manifestation of the
glory of God consists really in the effects of his infinite wisdom, goodness, grace, and power;-declaratively, in the express acknowledgment of it with praise. Herein, therefore, doth the solemn worship
of God in the sanctuary above consist,-setting aside only the immediate actings of Christ in his intercession. It is a glorious, express
acknowledgment of the wisdom, love, goodness, grace, and power of
God, in the redemption, sanctification, and salvation of the church
by Jesus Christ, with a continual ascription of all divine honour unto
him in. the way of praise. For the manner of its performance, our
present light into it is but dark and obscure. Some things have an
evidence in them. As,Ist, That there is nothing carnal in it, or such things as are suited
unto the fancies and imaginations of men. In the thoughts of heaven,
most persons are apt to frame images in their minds of such carnal
things as they suppose they could be delighted withal. But they are
far remote from the worship of this holy assembly. The worship of
the Gospel, which is spiritually glorious, makes a nearer approach unto
it than that of the Temple, which was outwardly and carnally so.
2dly, It is not merely mental, or transacted only in the silent
thoughts of each individual person; for, as we have showed, it is
the worship of a church assembly wherein they have all communion,
and join in the performance of it. We know not well the way and
manner of communication between angels and the spirits of just men
made perfect. It is expressed in the Scripture by voices, postures,
and gestures; which, although they are not of the same nature as
absolutely ours are, yet are they really significant of the things they
would express, and a means of mutual communication.  Yea, I knovw,
not how far God may give them the use of voice and words whereby
to express his praise, as Moses talked with Christ at his transfigura-,
tion, Matt. xvii. 3. But the manner of it is such as whereby the
whole assembly above do jointly set forth and celebrate the praises
of God. And the glory hereof consisteth in three things.
[1.] The blessed and beautiful order of all things in that sanctuary.
Job describes the grave beneath to be a "place without any order,
and where the light is as darkness," chap. x. 22. All above is order
and light,-every person and thing in its proper place and exercise.
1st, Heaven itself is a temnple, a sanctuary, made so by the especial
presence of God, and the ministration of Christ in the tabernacle of
his human nature.  2dly, God is on the throne of grace, gloriously
exalted on the account of his grace, and for the dispensation of it.
To the saints above he is on the throne of grace, in that they are i-n
the full enjoyment of the effects of his grace, and do give glory unto,;




tIIS MEDIATORIAL OFFICE IN HEAVEN.           257
him on the account thereof  He is so, also, with respect unto the
church here below, in the continual communications of grace and
mercy through Christ.  3dly, The Lord Christ, in his human nature,
is before the throne, acting his mediatory office and power in behalf
of the church. 4thly, All the holy angels, in the various orders and
degrees of their minnistration, are about the throne continually.  So
-5thly, Are the spirits of just men mzade perfect, in the various
measures of light and glory. And these things were obscurely represented in the order of the church at its first erection in the wilderness; for the ordinances of God among them were patterns or figures
of heavenly things, IIeb. ix. 23.  (lst,) In the midst was the tabernacle or sanctuary,-which represented the sanctuary or temple above.
(2dly,) In the most holy place were the ark and mnercy-seat,-representatives of the throne of grace.  (3dly,) The mniistry of the high
priest, —a type of the ministry of Christ. (4thly,) The Levites, who
attended on the priest, did represent the ministry of angels attending
on Christ in the discharge of his office. And, (5thly,) Round about
them were the tribes in their order.
[2.] In the full, clear apprehensions which all the blessed ones
have of the glory of God in Christ, of the work and effects of his wisdom and grace towards mankind.  These are the foundation of all divine worship. And because our conceptions and apprehensions about
them are dark, low, obscure, and inevident, our worship is weak and
imperfect also. But all is open unto the saints above. We are in
the dust, the blood, the noise of the battle; they are victoriously at
peace, and have a perfect view of what they have passed through, and
what they have attained unto. They are come to the springs of life
and light, and are filled with admiration of the grace of God in themselves and one another.  What they see in God and in Jesus Christ,
what they have experience of in themselves, what they know and
learn from others, are all of them inconceivable and inexpressible. It
is well for us, if we have so much experience of these things as to see
a real glory in the fulness and perfection of them. The apprehensions
by sight, without mixture of unsteadiness or darkness, without the
alloy of fears or temptations, with an ineffable sense of the things
themselves on their hearts or minds, are the springs or motives of the
holy worship which is in heaven.
[3.] In the glorious mzanner of the performance of it. Now,
whereas it ariseth from sight and present enjoyment, it must consist
in a continual ascription of glory and praise unto God; and so it is
described in the Scripture. See Rev. iv. 9-11, with Isa. vi. 3. And
how little a portion of the glory of these things is it that we can:apprehend!
3. In this solemn assembly before the throne of grace, the Lord
VOL. I.                                            17




2458                THE PERSON OF CHRIST.
Jesus Christ-the great High Priest-doth represent and render acceptable unto God the worship of the church here below.  So it is
expressed, Rev. viii. 3, 4, " And another angel came and stood at
the altar, having a golden censer; and there was given unto him much
incense, that he should offer it with the prayers of all saints upon
the golden altar which was before the throne. And the smoke of the
incense which came with the prayers of the saints, ascended up before
God out of the angel's hand." It is a representation of the high
priest burning incense on the golden altar on the day of atonement,
when he entered into the most holy place; for that altar was placed
just at the entrance of it, directly before the ark and mercy-seat, representing the throne of God. This angel, therefore, is our High
Priest; none else could approach that altar, or offer incense on it, the
smoke whereof was to enter into the holy place. And the " prayers
of all saints" is a synecdochical expression of the whole worship of the
church. And this is presented before the throne of God by this High
Priest. And it is not said that their prayers came unto the throne
of God, but the smnoke of the incense out of the hand of the angel did
so; for it is the incense of the intercession of Christ alone that gives
them their acceptance with God. Without this, none of our prayers,
praises, or thanksgivings, would ever have access into the presence of
Clod, or unto the throne of grace. Blessed be God for this relief,
under the consideration of the weakness and imperfection of them!
Wherefore, in him and by him alone do we represent all our desires,
and prayers, and whole worship to God. And herein, in all our worship, do we ourselves " enter into the most holy place," Heb. x. 19.
We do it not merely by faith, but by this especial exercise of it, in
putting our prayers into the hand of this  High Priest.
There are three things in all our worship that would hinder its access unto God, and acceptance with him, as also keep off comfort and
peace from our consciences. The first is, The sin or iniquity that
cleaves unto it; secondly, The weakness or imperfection that at best
is in it; and, thirdly, The unworthiness of the persons by whom it is
performed. With reference unto these things the Law could never
consummate or perfect the consciences of them that came unto God
by the sacrifices of it. But there are three things in the sacerdotal
ministration of Christ that remove and take them all away, whereon
we have access with boldness unto God. And they are-(1.) The inflTuence of his oblation; (2.) The efficacy of his intercession; and, (3.)
The dignity of his person. Through the first of these he bears and
takes away all the iniquity of our holy things, as Aaron did typically
of old, by virtue of the- plate of gold with the name of God (a figure
of Christ) on his forehead, Exod. xxviii. 36-38.  He hath made atonement for them in the blood of his oblation, and they appear not in




HIS IEDIATORIAL OFFICE IN HEAVEN.            259
the presence of God. Through the second, or the efficacy of his intercession, he gives acceptance unto our prayers and holy worship,
with power and prevalency before God. For this is that incense
whose smoke or sweet perfume comes up with the prayers of all saints
unto the throne of God. Through the third, or the dignity of his
person, wherein he appears as the representative of his whole mystical
body, he takes away from our consciences that sense of our own vileness and unworthiness which would not suffer us to approach with
boldness unto the throne of grace. In these things consists the life
of the worship of the church, —of all believers; without which, as it
would not be acceptable unto God, so we could have neither peace
nor consolation in it ourselves.
4. Herein hath the church that is triumphant communion with
that which is yet militant.  The assembly above have not lost their
concernment in the church here below. As we rejoice in their glory,
safety, and happiness, that having passed through the storms and
tempests, the temptations, sufferings, and dangers, of this life and
world, they are harboured in eternal glory, unto the praise of God in
Christ; so are they full of affections towards their brethren exercised
with the same temptations, difficulties, and dangers, which they have
passed through, with earnest desires for their deliverance and safety.
Wherefore, when they behold the Lord Jesus Christ, as the great
high priest over the house of God, presenting their prayers, with all
their holy worship unto him, rendering them acceptable by the incense of his own intercession, it fills them with satisfaction, and continually excites them unto the assignation of praise, and glory, and
honour unto him. This is the state of the saints above, with respect
unto the church here below. This is all which may be herein ascribed
unto them; and this may safely be so. What some have fancied about
their own personal intercession, and that for particular persons, is derogatory unto the honour of Jesus Christ, and inconsistent with their
present condition; but in these things consists their communion with
the church here below. A love they have unto it, from their union
with it in the same mystical body, Eph. i. 10. A sense they have of
its condition, from the experience they had of it in the days of their
flesh. A great concerrnmzent they have for the glory of God in them,
and a fervent desire of their eternal salvation. They know that without them they shall not be absolutely consummate, or made perfect
in their whole persons, Rev. vi. 11. In this state of things they continually behold the Lord Jesus Christ presenting their prayers before
the throne of grace,-making intercession for them,-appearing to
plead their cause against all their adversaries,-transacting all their
affairs in the presence of God,-taking care of their salvation, that
not one of them shall perish. This continually fills them with a holy




260                 THE PERSON OF CHRIST.
satisfaction and complacency, and is a great part of the subject-matter
of their incessant praises and ascriptions of glory unto him. Herein
lies the concernment of the church above in that here below; this is
the communion that is between them, whereof the person of Christ,
in the discharge of his office, is the bond and centre.
5. There is herein a full manifestation made of the wisdom of
God, in all the holy institutions of the tabernacle and temple of old.
Herein the veil is fully taken off from them, and that obscure representation of heavenly things is brought forth unto light and glory.
It is true, this is done unto a great degree in the dispensation of the
Gospel. By the coming of Christ in the flesh, and the discharge of
his mediatory office in this world, the substance of what they did prefigure is accomplished; and in the revelations of the Gospel the
nature and end of them is declared. Howbeit, they extended their
signification also unto things within the veil, or the discharge of the
priestly office of Christ in the heavenly sanctuary, Heb. ix. 24.
Wherefore, as we have not yet a perfection of light to understand
the depth of the mysteries contained in them; so themselves also
were not absolutely fulfilled until the Lord Christ discharged his
office in the holy place. This is the glory of the pattern which God
showed unto Moses in the mount, made conspicuous and evident unto
all. Therein especially do the saints of the Old Testament, who were
exercised all their days in those typical institutions whose end and
design they could not comprehend, see the manifold wisdom and
goodness of God in them all, rejoicing in them for evermore.
6. All that the Lord Christ receives of the Father on the account
of this holy interposition and mediation for the church, he is endowed
with sovereign authority and almighty power in himself to execute
and accomplish. Therefore is he said, as a priest, to be "made higher
than the heavens;" and as a " priest to sit down at the right hand of
the Majesty on high," Heb. viii. 1. This glorious power doth not
immediately belong unto him on the account of his sacerdotal office,
out it is that qualification of his person which is necessary unto the
effectual discharge of it.  Hence it is said of him, that he should
"bear the glory," and " sit and rule upon his throne," and should be
"a priest upon his throne," Zech. vi. 13. A throne is insigne regiunm,
and properly belongs unto Christ with respect unto his kingly office,
Heb. i. 8, 9. Howbeit the power accompanying and belonging unto
his throne being necessary unto the effectual discharge of his priestly
office, as he sits and rules on his throne, so it is said that he is a
" priest on his throne" also.
This is one instance of the present state of Christ in heaven, and
of the work which he doth there perform, and the only instance I
shall insist upon. He was made a priest " after the power of an end



HIS MEDIATORIAL OFFICE IN HEAVEN.            261
less life,"-the life which he now leads in heaven; —and "lives for
ever to make intercession for us."  He was dead, but is alive, and
lives for evermore, and hath the keys of hell and death,-all power
over the enemies of his church.  God on a throne of grace;-Christ,
the high priest, so on his right hand in glory and power as yet to be
"before the throne" in the virtue of his sacerdotal office, with the
whole concernment of the church on his hand, transacting all things
with God for them; —all the holy angels and the " spirits of just men
made perfect" encompassing the throne with continual praises unto
God, even the Father, and him, on the account of the work of infinite
wisdom, goodness, and grace, in his incarnation, mediation, and salvation of the church thereby;-himself continuingto manage the cause of
the whole church before God, presenting all their prayers and services
unto him perfumed with his own intercession,-is that resemblance
of heaven and its present glory which the Scripture offers unto us.
But, alas! how weak, how dark, how low, are our conceptions and apprehensions of these heavenly things! We see yet as through a glass
darkly, and know but in part.  The time is approaching when we
shall see these things "with open face," and know even as we are
known.  The best improvement we can make of this prospect, whilst
faith supplies the place of future sight, is to be stirred up thereby unto
holy longings after a participation in this glory, and constant diligence
in that holy obedience whereby we may arrive thereunto.
What remaineth yet to be spoken on this subject hath respect unto
these two ensuing propositions:1. All the effects of the offices of Christ, internal, spiritual, and'eternal, in grace and glory,-all external fruits of their dispensation
in providence towards the church or its enemies,-are wrought by..divine power; or are the effects of an emanation of power from God.
They are all wrought " by the exceeding greatness of his power," even
as he wrought in Christ himself when he raised him from the dead,
Eph. i. 19. For all the outward works of God, such as all these are,
which are wrought in and for the church, are necessarily immediate
effects of divine power,-nor can be of another nature.
2. Upon supposition of the obedience of Christ in this life, and the
atonement made by his blood for sin, with his exaltation thereon,
there is nothing in any essential property of the nature of God,-nothing in the eternal, unchangeable law of obedience,-to hinder but
that God might work all these things in us unto his own honour and
glory, in the eternal salvation of the church and the destruction of
all its enemies, without a continzance of the administration of tlhe
ogices of Christ in heaven, and all that sacred solemnity of worship
wherewith it is accompanied.
These things being certain and evident, we may inquire thereon,




262                THE PERSON OF CHRIST.
whence it is that God hath ordered the bontinuation of all these
things in heaven above, seeing these ends might have been accomplished without them, by immediate acts of divine power.
The great "works of the LORD are sought out of them that have
pleasure in them," Ps. cxi. 2. This, therefore, being a great work of
God, which he hath wrought and revealed unto us, especially in the
effects and fruits of it, and that for the manifestation of his wisdom
and grace, it is our duty to inquire into it with all humble diligence;
"for those things which are revealed belong unto us and our children," that we may do the will of God for our good.  Wherefore,(1.) God would have it so, for the ncanifestation of his own glory.
This is the first great end of all the works of God. That it is so is a
fundamental principle of our religion. And how his works do glorify
him is our duty to inquire. The essential glory of God is always the
same,-eternal and immutable. It is the being of God, with that respect which all creatures have unto it. For glory adds a supposition
of relation unto being. But the manifestations of his glory are various, according to the pleasure of his will. Wherefore, that which he
chooseth to manifest his glory in and by at one time, he may cease
from using it unto that end at another; for its being a means of the
manifestation of his glory may depend on such circumstances, such a;
state of things, which being removed, it ceaseth to be. So of old he
manifested and represented his glory in the tabernacle and temple,
and the holy pledges of his presefce in them, and was glorified in all
the worship of the Law. But now he ceaseth so to do, nor is any
more honoured by the services and ceremonies of religion therein prescribed. If the Whole structure of the temple and all its beautiful
services were now in being on the earth, no glory would redound unto
God thereby,-he would receive none from it. To expect the glory
of God in them would be a high dishonour unto him. And God may at
any time begin to manifest his glory by such ways and means as he did
not formerly make use of unto that purpose. So is it with all Gospel
ordinances: which state will be continued unto the consummation
of all things here below, and no longer; for then shall they all cease,
-God will be no more glorified in them or by them. So hath God
chosen to' glorify himself in heaven by this administration of all things
in and by Jesus Christ; whereunto also there is an end determined.
And in the continuance of this holy worship in the sanctuary above,
God doth manifest his glory on many accounts, and resteth therein.
First, he doth it in and unto the saints who departed this life under
the Old Testament.  They came short in glory of what they now
enter into who die in the faith of our Lord Jesus Christ. For-not
to dispute about nor determine positively, what was their state and
condition before the ascension of Christ into heaven, or what was the




HIS MEDIATORIAL OFFICE IN HEAVEN.          263
nature of the blessed receptacle of their souls-it is manifest that
they did not, they could not, behold the glory of God, and the accomplishment of the mystery of his wisdom and will, in Jesus Christ; nor
was it perfectly made known unto them. Whatever were their rest,
refreshment, and blessedness,-whatever were their enjoyments of the
presence. of God; yet was there no throne of grace erected in heaven,no High Priest appearing before it, —no Lamb as it had been slain,no joint ascription of glory unto him that sits on the throne, and the
Lamb, for ever; God " having provided some better thing for us, that
they without us should not be made perfect." See Eph. iii. 9, 10.
This was that, and this was that alone, so far as in the Scripture it
is revealed, wherein they came short of that glory which is now enjoyed in heaven. And herein consists the advantage of the saints
above them, who now die in faith. Their state in heaven was suited
unto their faith and worship on the earth. They had no clear, distinct knowledge of the incarnation and mediatory office of Christ by
their revelations and services; only they believed that the promise
of deliverance, of grace and mercy, should be in and by him accomplished. Their reception into heaven-that which they were made
meet and prepared for by their faith and worship-was suited there-.unto. They had a blessed rest and happiness, above what we can
comprehend; for who knows what it is to be in the glorious presence
of God, though at the greatest distance? They were not immediately
surprised with an appearance of that glory which they had no distinct
apprehensions of in this world. Neither they nor the angels knew
clearly either the sufferings of Christ or the glory that should ensue.
But they saw and knew that there was yet something farther to be
done in heaven and earth, as yet hid in God and the counsels of his
will, for the exaltation of his glory in the complete salvation of the
church. This they continued waiting for in the holy place of their refreshment above. Faith gave them, and it gives us, an entrance into the
presence of God, and makes us meet for it. But what they immediately enjoyed did not in its whole kind exceed what their faith directed
unto. No more doth ours. Wherefore they were not prepared for a
view of the present glory of heaven; nor did enjoy it. But the saints
under the New Testament, who are clearly instructed by the Gospel
in the mysteries of the incarnation and mediation of Christ, are, by
their faith and worship, made meet for an immediate entrance into
this glory. This they long for, this they expect and are secured of,
from the prayer of our Saviour;-that they be, when they leave this
world, where he is, to behold his glory.
But now, upon the entrance of Christ into the heavenly sanfctuary,
all those holy ones were admitted into the same glory with what the
saints under the New Testament do enjoy. Hereon with open face




26'4                THE PERSON OF CHRIST.
they behold the use and end of those typical services and ordinances
wherein these things were shadowed out unto them. No heart can
conceive that ineffable addition of glory which they received hereby.
The mystery of the wisdom and grace of God in their redemption
and salvation by Christ was now fully represented unto them; what
they had prayed for, longed for, and desired to see in the days of their
flesh on the earth, and waited for so long in heaven, was now gloriously made manifest unto them.  Hereon did glorious light and
blessed satisfaction come into and upon all those blessed souls, who
died in the faith, but had not received the promise, —only beheld it
afar off. And hereby did God greatly manifest his own glory in them
and unto them; which is the first end of the continuation of this state
of things in heaven. This makes me judge that the season of Christ's
entrance into heaven, as the holy sanctuary of God, was the greatest
instance of created glory that ever was or ever shall be, unto the consummation of all things. And this, as for other reasons, so because
all the holy souls who had departed in the faith from the foundation
of the world, were then received into the glorious light of the counsels
of God, and knowledge of the effects of his grace by Jesus Christ.
Want of a due apprehension of the truth herein hath caused many,
especially those of the Church of Rome, to follow after vain imaginations about the state of the souls of the faithful, departed under the
Old Testament. Generally, they shut them up in a subterranean
lifmbms, whence they were delivered by the descent of Christ.  But
it is contrary unto all notions and revelations of the respect of God
unto his people-contrary to the life and nature of faith-that those
who have passed through their course of obedience in this world, and
finished the work given unto them, should not enter, upon their departure, into blessed rest in the presence of God. Take away the persuasion
hereof, and the whole nature of faith is destroyed. But into the fulness
of present glory they could not be admitted; as hath been declared.
Moreover, God hereby manifests his glory unto the holy angels
themselves. Those things wherein it doth consist were hid in himself
even from them, from the foundation of the world, —-hidden in the
holy counsels of his will, Eph. iii. 9. Wherefore unto these "principalities and powers in heavenly places the manifold wisdom of God
was made known by the church," verse 10. The church being redeemed by the blood of Christ, and himself thereon exalted in this
glory, they came to know the "manifold wisdom of God" by the
effects of it; which before they earnestly desired to look into, 1 Peter
i. 12. Hereby is all the glory of the counsels of God in Christ made
conspicuous unto them; and they receive themselves no small advancement in glory thereby. For in the present comprehension of the mind
of God, and doing of his will, doth their blessedness consist.




HIS MEDIATORIAL OFFICE IN HEAVEN.            265
Heaven itself was not what it is, before the entrance of Christ into
the sanctuary for the administration of his office. Neither the saints
departed nor the angels themselves were participant of that glory
which now they are. Neither yet doth this argue any defect in heaven, or the state thereof in its primitive constitution; for the perfection of any state hath respect unto that order of things which it is
originally suited unto. Take all things in the order of the first creation, and with respect thereunto heaven was perfect in glory from the
beginning. Howbeit there was still a relation and regard in it unto
the church of mankind on the earth, which was to be translated
thither. But by the entrance of sin all this order was disturbed, and
all this relation was broken. And there followed thereon an imperfection in the state of heaven itself; for it had no longer a relation
unto, or communion with, them on earth, nor was a receptacle meet
for men who were sinners to be received into. Wherefore, by the
" blood of the cross," God " reconciled all things unto himself, whether
they be things in earth, or things in heaven," Col. i. 20,-or gathered
all things into one in him, "both which are in heaven, and which are
on earth," Eph. i. 10. Even the things in heaven so far stood in
need of a reconciliation, as that they might be gathered together in
one with the things on earth; the glory whereof is manifested in this
heavenly ministration.  And the apostle affirms that the " heavenly
things themselves" were purified by the sacrifice of Christ, IHeb. ix. 23.
Not that they were actucally defiled in themselves, but without this
purification they were not meet for the fellowship of this mystery in
-the joint worship of the whole society in heaven and earth, by Jesus
Christ.  Hence, therefore, there is a continual manifestation of the
glory of God unto the angels themselves. They behold his manifold
wisdom and grace in the blessed effects of it, which were treasured up
in the holy counsels of his will from eternity.  Hereby is their own
light and blessedness advanced, and they are filled with admirations
of God, ascribing praise, honour, and glory unto him for evermore;
for the beholding of the mystery of the wisdom of God in Christ,
which is here so despised in the dispensation of the Gospel, is the
principal part of the blessedness of the angels in heaven, which fills
them with eternal delight, and is the ground of their ascribing praise
and glory unto him for evermore.
This is that mnanifestative glory wherewith God satisfieth himself,
until the end determined shall be.  On the account hereof he doth
and will bear with things in this world, unto the appointed season.
For whilst the creation is in its present posture, a revenue of glory
must be taken out of it for God; and longer than that is done it cannot be continued. But the world is so full of darkness and confusion,,of sin andwickedness, of enmityagainst God,-is so given up tovillany,




266                 THE PERSON OF CHRIST.
unto all the ways whereby God may be dishonoured,-that there is
little or no appearance of any revenue of glory unto hint from it.
Were it not on the secret account of divine wisdom, it would quickly
receive the end of Sodom and Gomorrah. The small remnant of the
inheritance of Christ is shut up in such obscurity, that, as unto visible appearance and manifestation, it is no way to be laid in the
balance against the dishonour that is done unto him  by the whole
world. But whilst things are in this posture here below, God hath
a solemn honour, glory, and worship above, in the presence of all his
holy ones; wherein he resteth and takes pleasure.  In his satisfaction
herein he will continue things in this world unto all the ends of his
wisdom, goodness, righteousness, and patience, let it rage in villany
and wickedness as it pleaseth. And so, when any of the saints who
are wearied, and even worn out, with the state of things in this world,
and, it may be, understand not the grounds of the patience of God, do
enter into this state, they shall, unto their full satisfaction, behold that
glory which abundantly compensates the present dishonour done to
God here below.
(2.) This state of things is continued for the glory of Christ himself. The office of Mediator was committed by God the Father unto
his only-begotten Son, —no other being able to bear or discharge it.
See Isa. ix. 6; Rev. v. 1-5.  But in the discharge of this office it
was necessary he should condescend unto a mean and low condition,
and to undergo things difficult, hard, and terrible, Phil. ii. 6-8.  Such
were the things which our Lord Jesus Christ underwent in this
world;-his undergoing of them being necessary unto the discharge of
his office; yea, it consisted therein. Herein was he exposed unto reproach, contempt, and shame, with all the evils that Satan or the
world could bring upon him. And besides, he was, for us and in our
stead, to undergo the " curse of the law," with the greatest of terrors.
and sorrows in his soul, until he gave up the ghost. These things
were necessary unto the discharge of his office, nor could the salvation of the church be wrought out without them. But do we think
that God would commit so glorious an office unto his only Son to be
discharged in this manner only? Let it be granted that after he had
so accomplished the will of God in this world, he had himself entered
into glory; yet if he should so cease the administration of his office,
that must be looked on as the most afflictive and dolorous that ever
was undergone.  But it was the design of God to glorify the qoice
itself, as an effect of his wisdom, and himself therein; yea, so as that
the very office itself should be an everlasting honour to his Son as
incarnate.  Unto this end the administration of it is continued in
glory in his hand, and he is exalted in the discharge of it. For this
is that glory which he prays that all his disciples may be brought,




IIIS MEDIATORIAL OFFICE IN HEAVEN.           267
unto him to behold. The time between his ascension and the end of
all things is allotted unto the glory of Christ in the administration
of his office in the heavenly sanctuary. And from hence doth the
apostle prove him, " as a high priest," to be far more glorious than
those who were called unto that office under the law, Heb. viii. 1-3.
Herein it is manifest unto angels and men, how glorious a thing it is
to be the only king, priest, and prophet of the church. Wherefore,
as it behoved Christ, in the discharge of his office, to suffer; so, after
his sufferings in the discharge of the same office, he was to enter into
his glory, Rev. i. 18.
(3.) God hath respect herein unto those who depart in, thefaith,
in their respective generations, especially those who died betimes, as
the apostles and primitive Christians.  And sundry things may be
herein considered.
[1.] There are two things which believers put a great price and
value on in this world, and which sweeten every condition unto them.
Without them the world would be a noisome dungeon unto them,
nor could they be satisfied with a continuance therein. The one is
the service of Christ.  Without an opportunity of being exercised
herein, they could not abide here with any satisfaction. They wNho
know it not so to be, are under the power of worldly-mindedness.
The meanest service of Christ hath refreshment in it. And as to
those who have opportunities and abilities for great instances of service, they do not know on just grounds, nor are able to determine
themselves, whether it be best for them to continue in their service
here below, or to enter into the immediate service of Christ above;so glorious, so excellent is it to be usefully serviceable unto the Lord
Jesus.  So was it with the apostle, Phil. i. 21-26;-so may it be with
others, if they serve him in the same spirit, with the same sincerity,
though their ability in service be not like unto his.  For neither had
he anything but what he received. Again, they have the enjoyment
of Christ in the ordinances of Gospel worship. By these means do
they live, —in these things is the life of their souls.
In this state of things God will not call them hence unto their loss;
he will not put an end unto these privileges, without an abundant
recompense and advantage.  Whatever we enjoy here, yet still to
depart hence and to be with Christ shall be far better, Phil. i. 23.
For,1st, Although service here below shall cease, and be given over unto
other hands who are to have their share herein; yet, on the continuance of this state of things in heaven, there is also a continuation of
service unto Christ, in a way inexpressibly more glorious than what we
are in this life capable of. Upon their admittance into this state of
things above, they are before the throne of God, and serve him day




268                 THE PERSON OF CHRIST.
and night in his temple; and he that sitteth on the throne shall dwell
among them, Rev. vii. 15. The whole state of the glorious worship
of God before described is here respected; and herein is a, continual
service performed unto him that sits on the throne, and unto the
Lamb. Wherefore it is so far from being loss, in being called off from
service here below, as that, in point of service itself, it is an inconceivable advancement.
2dly, The enjoyment of Christ in and by the ordinances of his
worship, is the immediate fountain and spring of all our refreshments
and consolations in this world, Ps. lxxxvii. 7; but what is it unto the
blessed immediate enjoyment of him in heaven! Hence the blessedness of the state above is described, by being with Christ, being with
Christ for ever,-in the presence and immediate enjoyment of him.
The light of the stars is useful and relieving in a dark night as we
are on our way; but what are they when the sun ariseth! Will any
man think it a loss, that, upon the rising of the sun, they shall not
enjoy their light any more, though in the night they knew not what
to have done without it? It may be we cannot conceive how it will
be best for us to forego the use of sacraments, ministry, and the
Scripture itself. But all the virtue of the streams is in the fountain;
and the immediate enjoyment of Christ unspeakably exceeds whatever by any means we can be made partakers of here below.
In this blessed state have the holy apostles, all the primitive martyrs and believers, from the time of their dissolution, enjoyed fall satisfaction and solace, in the glorious assembly above, Rev. vii. 15-17, &c.
[2.] Hereby there is a continuation of comnmbunion between the
church triuvgnhant above and that yet mnilitant here below. That
there is such a communion between glorified saints and believers in
this world, is an article of faith. Both societies are but one church,
one mystical body, have one Head, and a mutual concernment in each
other. Yea, the spring and means of this communion is no small
part of the glory of the Gospel.  For,-before the saints under the
Old Testament had the mystery of the glory of God in Christ, with
our redemption thereby, revealed unto them, in the way before declared,-this communion was very obscure; but we are now taken into
the light and glory of it, as the apostle declares, Heb. xii. 22-24.
I know some have perverted the notions of this communion unto
idolatrous superstition; and so have all other truths of the Gospel
been abused and wrested, unto the destruction of the souls of men;all the Scriptures have been so dealt withal, 2 Pet. iii. 16. But they
deceived themselves in this matter,-the truth deceiveth none. Upon
a supposition of communion, they gathered that there must of necessity be an immediate communication between them  above and us
below. And if so, they knew no way for it, no means of it, but by




HIS MEDIATORIAL OFFICE IN HEAVEN.           269
our praying unto themn, and their praying for us. But they were
under the power of their own deceivings. Commnunion doth not require immediate mutual communication, unless it be among persons
in the same state, and that in such acts as wherein they are mutually
assisting and helpful unto one another. But our different states will
admit of no such intercourse; nor do we stand in need of any relief
from them, or can be helped by any acts of their love, as we may aid
and help one another here below. Wherefore the centre of this communion is in Christ alone, and our exercise of it is upon him only,
with respect unto them.
Yet hereon some deny that there is any such communion between
the members of the church or the mystical body of Christ in these
diverse states. And they suppose it is so declared in that of the prophet, Isa. lxiii. 16, " Doubtless thou art our Father, though Abraham
be ignorant of us, and Israel acknowledge us not." But there is
nothing of any such importance in these words. The church, under
a deep sense of its present state, in its unworthy walking and multiplied provocations, profess themselves to be such, as that their forefathers in covenant could not own them as their children and posterity
in the faith. Hereupon they appeal unto the infinite mercy and
faithfulness of God, which extend themselves even unto that condition
of unworthiness which was enough to render them utterly disowned
by the best of men, however otherwise concerned in them. But to
suppose the church above, which hath passed through its course of
faith and obedience in afflictions, tribulations, and persecutions, to be
ignorant of the state of the church here below in general, and unconcerned in it,-to be without desires of its success, deliverance, and
orosperity, unto the glory of Christ,-is to lay them asleep in a sense-.ess state, without the exercise of any grace, or any interest in the
glory of God. And if they cry for vengeance on the obdurate persecuting world, Rev. vi. 10, shall we suppose they have no consideration nor knowledge of the state of the church suffering the same
things which they did themselves? And, to put it out of question,
they are minded of it in the next verse by Christ himself, verse 11.
But that which at present I alone intend, is the joint communion
of the whole church in the worship of God in Christ. Were all that
die in the Lord immediately received into that state wherein God
" shall be all in all,"-without any use of the mediation of Christ, or
the worship of praise and honour given unto God by him,-without
being exercised in the ascription of honour, glory, power, and dominion unto him, on the account of the past and present discharge of
his office,-there could be no communion between them and us. But
whilst they are in the sanctuary, in the temple of God, in the holy
worship of Christ and of God in him, and we are not only employed




270                 THE PERSON OF CHRIST.
in the same work, in sacred ordinances suited unto our state and condition, but, in the performance of our duties, do by faith " enter in
within the veil," and approach unto the same throne of grace in the
most holy place, there is a spiritual communion between them and
us. So the apostle expresseth it, Heb. xii. 22-24.
[3.] It is the way that God hath appointed to prepare the holy
souls above for the enjoyment of that eternal state which shall ensue
at the end of all things. As we are here, in and by the Word and
other ordinances, prepared and made meet for the present state of
things in glory; so are they, by the temple-worship of heaven, fitted
for that state of things when Christ shall give up the kingdom unto
the Father, that God may be all in all.
(4.) Respect is had herein unto the faith of the church yet znilitaiit
on the earth, and that, among others, in two things.
1st, For the encouragement of their faith.  God could, as we have
observed, upon the supposition of the atonement and reconciliation
made by the blood of Christ, have saved the church by mere sovereign acts of power. But whereas it was unto his glory that we should
be saved in the way of faith and obedience, this way was necessary
unto our encouragement therein. For it is in the nature of faith, it
is a grace suited unto that end, to seek for and receive aid, help, and
relief, from God continually, to enable us unto obedience.
For this end the Lord Christ continueth in the discharge of his
office, whereby he is able to save us unto the uttermost, that we may
receive such supplies by and from him. The continual use that faith
makes of Christ unto this purpose, as he gloriously exerciseth his
mediatory office and power in heaven, cannot fully be declared.
Neither can any believer, who is acted by present Gospel light and
grace, conceive how the life of faith can be led or preserved without
it. No duties are we called unto,-no temptations are we exercised
withal,-no sufferings do we undergo, —no difficulties, dangers, fears,
have we to conflict withal,-nothing is there in life or death, wherein
the glory of God or our own spiritual welfare is concerned, —but faith
finds and takes relief and encouragement in the present mediatory
life and power of Christ in heaven, with the exercise of his love, care,
and compassion therein.  So he proposeth himself unto our faith,
Rev. i. 17, 18.
2dly, That our faith may be guided and directed in all our accesses unto God in his holy worship. Were nothing proposed unto
us but the immensity of the divine essence, we should not know how
to make our approaches unto it. And thence it is that those who are
unacquainted with the glory of this dispensation, who know not how
to mrake use of Christ in his present state for an access unto God, are
always inventing ways of their own (as by saints, angels, images) for




HIS MEDIATORIAL OFFICE IN HEAVEN.            271
that end; for an immediate access unto the divine essence they cannot fancy. Wherefore, to end this discourse in one word,-all the present faith and worship of God in the church here on earth, all access
unto him for grace, and all acceptable ascriptions of glory unto his divine Majesty, do all of them, in their being and exercise, wholly depend on, and are resolved into, the continuation of the mediatory
actings of Christ in heaven and glory.
I shall close this discourse with a little review of somewhat that
passed before. From the consideration of that' place of the apostle
wherein he affirms, that at the end Christ shall give up the kingdom
unto the Father, I declared that all the state of things which we have
described shall then cease, and all things issue in the immediate enjoyment of God himself. I would extend this no fartherthan as unto
what concerneth the exercise of Christ's mediatory office with respect
unto the church here below, and the enemies of it. But there are
some things which belong unto the essence of this state which shall
continue unto all, eternity; as,Ist, I do believe that the person of Christ, in and by his human
nature, shall be for ever the immediate head of the whole glorified
creation. God having gathered all things unto a head in him, the
knot or centre of that collection shall never be dissolved.  We shall
never lose our relation unto him, nor he his unto us.
2dly, I do therefore also believe, that he shall be the mneans and
way of conmmunication between God and his glorified saints for ever.
What are, what will be, the glorious communications of God unto his
saints for ever, in life, light, power, joy, rest, and ineffable satisfaction,
(as all must be from him unto eternity,) I shall not now inquire. But
this I say, they shall be all.made in and through the person of the
Son, and the human nature therein. That tabernacle shall never be
folded up, never be laid aside as useless. And if it be said, that I
cannot declare the way and manner of the eternal communications of
God himself unto his saints in glory by Christ; I shall only say, that
I cannot declare the way and manner of his communications of himself in grace by Christ unto the souls of men in this world, and yet I
do believe it. How much more must we satisfy ourselves with the
evidence of faith alone in those things which, as yet, are more incomprehensible! And our adherence unto God, by love and delight, shall
always be through Christ.  For God will be conceived of unto eternity according to the manifestation that he hath made of himself
in him, and no otherwise. This shall not be by acting faith with
respect unto the actual exercise of the mediation of Christ, as now
we cleave unto God; but it shall be by the all-satisfying acting of love
unto God, as he hath manifested himself, and will manifest himself
in Christ.




272                THE PERSON OF CHRIST.
3dly, The person of Christ, and therein his human nature, shall be
the eternal object of divine glory, praise, and worship.  The life of
glory is not a mere state of contemplation. Vision is the principle
of it, as faith is of the life of grace. Love is the great vital acting of
that principle, in adherence unto God with eternal delight. But this
is active in it also. It shall be exercised in the continual ascription
and assignation of glory, praise, and honour unto God, and the glorious exercise of all sorts of grace therein; —hereof the Lamb, the
person of Christ, is the eternal object with that of the Father and
the Spirit; the human nature in the Son, admitted into the communion of the same eternal glory.




MEDITATIONS AND DISCOURSES
ON
THE GLORY OF CHRIST,
IN HIS
PERSON, OFFICE, AND GRACE:
WITH
THE DIFFERENCES BETWEEN FAITH AND SIGHT; APPLIED UNTO THE USE OF
THEM THAT BELIEVE,
voL. I.                                            18




PREFATORY NOTE.
THE following treatise may be regarded as a series of Discourses on John xvii. 24.
The subject is the Glory of Christ, as the representative of God to the church,
— in the mystery of his Person,-in his office as Mediator,-in his exaltation on
high,-in his relation to the church during every age of its history,-and in the
final consummation of his work, when all things are to be gathered into a blessed
unity, as the result of his mediation. The treatise is concluded by a statement
of the difference between our views of the Glory of Christ as beheld by faith in
this world, and as it shall be beheld by sight in heaven.
It is not professedly a sequel to the work of the author on the Person of
Christ; though, from some expressions in the Preface to these Meditations, they
may be regarded in this light. Several of them are evidently an expansion of certain thoughts and views, of which the germ will be found in the preceding work.
The two works are, indeed, so closely connected, that they have been often published together. It has been thought proper, therefore, to adhere to this arrangement in the present republication of Dr Owen's Works.
There are some facts which impart peculiar interest to these MIeditations.
They were drawn up, according to the author's own statement, "for the exercise
of his own mind," in the first instance; and illustrate, accordingly, the scope and
tenor of his Christian experience. They form, moreover, his dying testimony to
the truth,-and to the truth, with peculiar emphasis, as it " is in Jesus;" for they
are the substance of the last instructions which he delivered to his flock; and they
constitute the last work which he prepared for the press. It is instructive to
peruse the solemn musings of his soul when " weakness, weariness, and the near
approaches of death," were calling him away from his earthly labours; and to
mark how intently his thoughts were fixed on the glory of the Saviour, whom he
was soon to behold " face to face."  On the day of his death, Mr Payne, who had
the charge of the original publication of this treatise, on bidding Dr Owen farewell, said to him, " Doctor, I have just been putting your book on the Glory of
Christ to the press." " I am glad," was Owen's reply, " to hear that that performance is put to the press; but, O brother Payne, the long looked-for day is come
at last, in which I shall see that glory in another manner than I have ever done
yet, or was capable of doing in this world!"
Mr IHervey thus expresses his admiration of this work: ":To see the Glory of
Christ is the grand blessing which our Lord solicits and demands for his disciples
in his last solemn intercession, John xvii. 24. Should the-reader desire assistance
in this important work, I would refer him to a little treatise of Dr Owen's, entitled' Meditations on the Glory of Christ;' it is little in size,-not so in value.
Were I to speak of it in the classical style, I should call it aureus, gemmeus, mellitus.
But I would rather say, it is richly replenished with that unction from the Holy
One which tends to enlighten the eyes and cheer the heart; which sweetens the
enjoyments of life, softens the horrors of death, and prepares for the fruitions of
eternity."-Theron and Aspasio, vol. iii. p. 75.
The treatise was published in 1684. It was reprinted in 1696, with the addi.tion of two chapters which were found among the papers of Owen, and in his own
handwriting, though too late for insertion in the first edition of the work.-ED.




PREFACE TO THE READER.
CHRISTIAN READER,
THE design of the ensuing Discourse is to declare some part of that glory of our
Lord Jesus Christ which is revealed in the Scripture, and proposed as the principal
object of our faith, love, delight, and admiration. But, alas! after our utmost and
most diligent inquiries, we must say, How little a portion is it of him that we can
understand! His glory is incomprehensible, and his praises are unutterable. Some
things an illuminated mind may conceive of it; but what we can express in comparison of what it is in itself, is even less than nothing.  But as for those who have
forsaken the only true guide herein, endeavouring to be wise above what is written, and to raise their contemplations by fancy and imagination above Scripture
revelation (as many have done), they have darkened counsel without knowledge,
uttering things which they understand not, which have no substance or spiritual
food of faith in them.
Howbeit, that real view which we may have of Christ and his glory in this world
by faith,-however weak and obscure that knowledge which we may attain of them
by divine revelation. —is inexpressibly to be preferred above all other wisdom, understanding, or knowledge whatever. So it is declared by him who will be acknowledged a competent judge in these things.  " Yea, doubtless," saith he, " I count
all these things but loss, for the excellency of the knowledge of Christ Jesus my
Lord."  He who doth not so hath no part in him.
The revelation made of Christ in the blessed Gospel is far more excellent, more
glorious, and more filled with rays of divine wisdom and goodness, than the whole
creation and the just comprehension of it, if attainable, can contain or afford.
Without the knowledge hereof, the mind of man, however priding itself in other
inventions and discoveries, is wrapped up in darkness and confusion.
This, therefore, deserves the severest of our thoughts, the best of our meditations, and our utmost diligence in them. For if our future blessedness shall consist in being where he is, and beholding of his glory, what better preparation can
there be for it than in a constant previous contemplation of that glory in the revelation that is made in the Gospel, unto this very end, that by a view of it we may
be gradually transformed into the same glory?
I shall not, therefore, use any apology for the publishing of the ensuing Meditations, intended first for the exercise of my own mind, and then for the edification
of a private congregation; which is like to be the last service I shall do them in
that kind. Some may, by the consideration of them, be called to attend unto the
same duty with more diligence than formerly, and receive directions for the discharge of it; and some may be provoked to communicate their greater light and
knowledge unto the good of many. And that which I design farther in the present Discourse, is to give a brief account of the necessity and use, in life and death,
of the duty exhorted unto.
Particular motives unto the diligent discharge of this duty will be pressed in the
Discourse itself. Here some things more general only shall be premised. For all
persons not immersed in sensual pleasures,-ilot overdrenched in the love of this




276                    PREFACE TO THE READER,
world and present things,-who have any generous or noble thoughts about their
own nature, being, and end,-are under the highest obligation to betake themselves
unto this contemplation of Christ and his glory. Without this, they shall never
attain true rest or satisfaction in their own minds. He it is alone in whom
the race of mankind may boast and glory, on whom all its felicities do depend.
For,I. He it is in whom our nature, which was debased as low as hell by apostasy
from God, is exalted above the whole creation. Our nature, in the original constitution of it, in the persons of our first parents, was crowned with honour and
dignity. The image of God wherein it was made, and the dominion over the lower
world whevrewith it was intrusted, made it the seat of excellency, of beauty, and of
glory. But of them all it was at once divested and made naked by sin, and laid
grovelling in the dust from whence it was taken.  " Dust thou art, and to dust
thou shalt return," was its righteous doom. And all its internal faculties were
invaded by deformed lusts,-everything that might render the whole unlike unto
God, whose image it had lost. Hence it became the contempt of angels, the dominion of Satan; who, being the enemy of the whole creation, never had any thing or
place to reign in but the debased nature of man. Nothing was now more vile and
base; its glory was utterly departed. It had both lost its peculiar nearness unto
God, which was its honour, and wasifallen into the greatest distance from him of
all creatures, the devils only excepted; which was its ignominy and shame. And
in this state, as unto anything in itself, it was left to perish eternally.
In this condition-lost, poor, base, yea, cursed-the Lord Christ, the Son of God,
found our nature. And hereon, in infinite condescension and compassion, sanctifying a portion of it unto himself, he took it to be his own, in a holy, ineffable subsistence, in his own person. And herein again the same nature, so depressed into
the utmost misery, is exalted above the whole creation of God. For in that very
nature, God'hath 1" set him at his own right hand in the heavenly places, far above
all principality, and power, and might, and dominion, and every name that is
named, not only in this world, but also in that which is to come." This is that
which is so celebrated by the Psalmist, with the highest admiration, Ps. viii. 3-8.
This is the greatest privilege we have among all our fellow-creatures,-this we may
glory in, and value ourselves upon.  Those who engage this nature in the service
of sensual lusts and pleasures,-who think that its felicity and utmost capacities consist in their satisfaction, with the accomplishment of other earthly, temporary desires,
-are satisfied with it inits state of apostasy from God; but those who have received
the light, of faith and grace, so as rightly to understand the being and end of that
nature whereof they are partakers, cannot but rejoice in its deliverance from the
utmost debasement, into that glorious exaltation which it hath received in the person of, Christ.  And this must needs make thoughts of him full of refreshment
unto their souls. Let us take care of our persons,-the glory of our nature is safe
in him. For,II. In him the relation of our nature unto God is eternally secured. We were
created in a covenant relation unto God. Our nature was related unto him in a
way of friendship, of likeness, and complacency. But the bond of this relation and
union was quickly broken, by our apostasy from him. Hereon our whole nature
became to be at the utmost moral distance from God, and enmity against him;
which is the depth of misery. But God, in infinite wisdom and grace, did design
once more to recover it, and take it again near unto himself. And he would do it
in such a way as should render it utterly impossible that there should ever be a
separation between him and it any more. Heaven and earth may pass away, but
there shall never be a dissolution of the union between God and our nature any
more. He did it, therefore, by assuming it into a substantial union with himself,




PREFACE TO THE READER.                         277
in the person of the Son. Hereby the fulness of the Godhead dwelt in it bodily,
or substantially, and eternally.  Hereby is its relation unto God eternally secured.
And among all the mysterious excellencies which relate hereunto, there are two
which continually present themselves unto our consideration.
1. That this nature of ours is capable of this glorious exaltation and subsistence
in God. No creature could conceive how omnipotent wisdom, power, and goodness, could actuate themselves unto the production of this effect. The mystery
hereof is the object of the admiration of angels, and will be so of the whole church,
unto all eternity. What is revealed concerning the glory, way, and manner of it,
in the Scripture, I have declared in my treatise concerning the Mystery of Godliness, or the Person of Christ. What mind can conceive, what tongue can express,
who can sufficiently admire, the wisdom, goodness, and condescension of God
herein? And whereas he hath proposed unto us this glorious object of our faith
and meditation, how vile and foolish are we, if we spend our thoughts about other
things in a neglect of it!
2. This is also an ineffable pledge of the love of God unto our nature. For
although he will not take it in any other instance, save that of the man Christ
Jesus, into this relation with himself, by virtue of personal union, yet therein he
hath given a glorious pledge of his love unto, and valuation of, that nature. For
"verily he took not on him the nature of angels, but he took on him the seed of
Abraham."  And this kindness extends unto our persons, as participant of that
nature. For he designed this glory unto the man Christ Jesus, that he might be
the first-born of the new creation, that we might be made conformable unto him
according to our measure; and as the members of that body, whereof he is the
head, we are participant in this glory.
III. It is he in whom our nature hath been carried successfully and victoriously through all the oppositions that it is liable unto, and even death itself.
But the glory hereof I shall speak unto distinctly in its proper place, which follows,
and therefore shall here pass it by.
IV. He it is who in himself hath given us a pledge of the capacity of our nature
to inhabit those blessed regions of light, which are far above these aspectable heavens. Here we dwell in tabernacles of clay, that are " crushed before the moth,"such as cannot be raised, so as to abide one foot-breadth above the earth we tread
upon.  The heavenly luminaries which we can behold appear too, great and glorious for our cohabitation. We are as grasshoppers in our own eyes, in comparison
of those gigantic beings; and they seem to dwell in places which would immediately swallow up and extinguish our natures. How, then, shall we entertain an
apprehension of being carried and exalted above them all? to have an everlasting
subsistence in places incomprehensibly more glorious than the orbs wherein they
reside?  What capacity is there in our nature of such a habitation? But hereof
the Lord Christ hath given us a pledge in himself. Our nature in him is passed
through these aspectable heavens, and is exalted far above them. Its eternal habitation is in the blessed regions of light and glory; and he hath promised that
where he is, there we shall be, and that for ever.
Other encouragements there are innumerable to stir us up unto diligence in the
discharge of the duty here proposed,-namely, a continual contemplation of the
glory of Christ, in his person, office, and grace. Some of them, the principal of
them which I have any acquaintance with, are represented in the ensuing Discourse. I shall therefore here add the peculiar advantage which we may obtain
in the diligent discharge of this duty; which is,-that it will carry us cheerfully,
comfortably, and victoriously through life and death, and all that we have to conAfict withal in either of them.
And let it be remembered, that I do here suppose what is written on this sub



278                    PREFACE TO THE READER.
ject in the ensuing Discourse as being designed to prepare the minds of the readers
for the due improvement of it.
As unto this present life, it is well known what it is unto the most of them who
concern themselves in these things. Temptations, afflictions, changes, sorrows,
dangers, fears, sickness, and pains, do fill up no small part of it. And on the other
hand, all our earthly relishes, refreshments, and comforts, are uncertain, transitory,
and unsatisfactory; all things of each sort being imbittered by the remainders of
sin. Hence everything wherein we are concerned hath the root of trouble and
sorrow in it.  Some labour under wants, poverty, and straits all their days; and
some have very few hours free from pains and sickness.  And all these things, with
others of an alike nature, are heightened at present by the calamitous season
wherein our lot is fallen. All things almost in all nations are filled with confusions,
disorders, dangers, distresses, and troubles; wars and rumours of wars do abound,
with tokens of farther approaching judgments; distress of nations, with perplexity,
men's hearts failing them for fear, and for looking after those things which are
coming on the earth. There is in many places " no peace unto him that goeth out,
nor to him that cometh in, but great vexations are on the inhabitants of the
world: nation is destroyed of nation, and city of city; for God doth vex them with
all adversity." [2 Chron. xv. 5, 6.] And in the meantime, vexation with the ungodly deeds of wicked men doth greatly further the troubles of life; the sufferings
of many also for the testimony of their consciences are deplorable, with the divisions
and animosities that abound amongst all sorts of Christians.
But the shortness, the vanity, the miseries of human life, have been the subject
of the complaints of all sorts of considering persons, heathens as well as Christians;
nor is it my present business to insist upon them.  My inquiry is only after the
relief which we may obtain against all these evils, that we faint not under them,
that we may have the victory over them.
This in general is declared by the apostle, 2 Cor. iv., "We are troubled on
every side, yet not distressed; we are perplexed, but not in despair; persecuted,
but not forsaken; cast down, but not destroyed."  But for this cause " we faint
not; but though our outward man perish, yet the inward man is renewed day by
day. For our light affliction, which is but for a moment, worketh for us a far
more exceeding and eternal weight of glory; while we look not at the things which
are seen, but at the things which are not seen: for the things which are seen are
temporal; but the things which are not seen are eternal."
Our beholding by faith things that are not seen, things spiritual and eternal, will
alleviate all our afflictions,-make their burden light, and preserve our souls from
fainting under them. Of these things the glory of Christ, whereof we treat, is the
principal, and in a due sense comprehensive of them all. For we behold the glory
of God himself " in the face of Jesus Christ."  He that can at all times retreat
unto the contemplation of this glory, will be carried above the perplexing prevailing sense of any of these evils, of a confluence of them all.  " Crus nil sentit in
nerve, dum animus est in ccelo."
It is a woful kind of life, when men scramble for poor perishing reliefs in their
distresses. This is the universal remedy and cure,-the only balsam for all our diseases. Whatever presseth, urgeth, perplexeth, if we can but retreat in our minds
unto a view of this glory, and a due consideration of our own interest therein, comfort and supportment will be administered unto us. Wicked men, in their distresses
(which sometimes overtake even them also), are like " a troubled sea, that cannot
rest." Others are heartless, and despond,-not without secret repinings at the wise
disposals of Divine Providence, especially when they look on the better condition
(as they suppose) of others. And the best of us all are apt to wax faint and weary
when these things press upon us in an unusual manner, or under their long con



PREFACE TO THE READER.                        279
tinuance, without a prospect of relief. This is the stronghold which such prisoners
of hope are to turn themselves unto. In this contemplation of the glory of Christ
they will find rest unto their own souls. For,1. It will herein, and in the discharge of this duty, be made evident how slight
and inconsiderable all these things are from whence our troubles and distresses do
arise. For they all grow on this root of an over-valzation of temporal things.
And unless we can arrive unto a fixed judgment that all things here below are
transitory and perishing, reaching only unto the outward man, or the body, (perhaps unto the killing of it),-that the best of them have nothing that is truly substantial or abiding in them, —that there are other things, wherein we have an assured
interest, that are incomparably better than they, and above them,-it is impossible
but- that we must spend our lives in fears, sorrows, and distractions. One real view
of the glory of Christ, and of our own concernment therein, will give us a full relief
in this matter. For what are all the things of this life? What is the good or evil
of them in comparison of an interest in this transcendent glory? When we have due
apprehensions hereof,-when our minds are possessed with thoughts of it,-when
our affections reach out after its enjoyments,-let pain, and sickness, and sorrows,
and fears, and dangers, and death, say what they will, we shall have in readiness
wherewith to combat with them and overcome them; and that on this consideration,
that they are all outward, transitory, and passing away, whereas our minds are
fixed on those things which are eternal, and filled with incomprehensible glory.
2. The minds of men are apt by their troubles to be cast into disorder, to be
tossed up and down, and disquieted with various affections and passions. So the
Psalmist found it in himself in the time of his distress; whence he calls himself unto
that account, " Why art thou cast down, O my soul? and why art thou disquieted
in me?"  And, indeed, the mind on all such occasions is its own greatest troubler.
It is apt to let loose its passions of fear and sorrow, which act themselves in innumerable perplexing thoughts, until it is carried utterly out of its own power. But
in this state a due contemplation of the glory- of Christ will restore and compose
the mind, —bring it into a sedate, quiet frame, wherein faith will be able to.say
unto the winds and waves of distempered passions, 6" Peace, be still;" and they shall
obey it.
3. It is the way and means of conveying a sense of God's love unto our souls;
which is that alone where ultimately we find rest in the midst of all the troubles
of this life; as the apostle declares, Rom. v. 2-5. It is the Spirit of God who alone
communicates a sense of this love unto our souls; it is " shed abroad in our hearts
by the Holy Ghost." Howbeit, there are ways and means to be used on our part,
whereby we may be disposed and made meet to receive these communications of
divine love. Among these the principal is the contemplation of the glory of Christ
insisted on, and of God the Father in him. It is the season, it is the way and
means, at which and whereby the Holy Ghost will give a sense of the love of God
unto us, causing us thereon to "rejoice with joy unspeakable and full of glory."
This will be made evident in the ensuing Discourse.  This will lift the minds and
hearts of believers above all the troubles of this life, and is the sovereign antidote
that will expel all the poison that is in them; which otherwise might perplex and
enslave their souls.
I have but touched on these things, as designing to enlarge somewhat on that
which doth ensue. And this is the advantage we may have in the discharge of
this duty with respect unto death itself: It is the assiduous contemplation of the
glory of Christ which will carry us cheerfully and comfortably into it, and through
it. My principal work having been now for a long season to die daily, as living in
a continual expectation of my dissolution, I shall on this occasion acquaint the
reader with some few of my thoughts and reliefs with reference unto death itself.




280                     PREFACE TO THE READER.
There are sundry things required of us, that we may be able to encounter death
cheerfully, constantly, and victoriously. For want of these, or some of them, I
have known gracious souls who have lived in a kind of bondage for fear of death
all their clays. We know not how God will manage any of our minds and souls in
that season, in that trial; for he acts towards us in all such things in a way of
sovereignty. But these are the things which he requireth of us in a way of duty:First, Peculiar actings of faith to resign and commit our departing souls into
the hand of him who is able to receive them, to keep and preserve them, as also to
dispose of them into a state of rest and-blessedness, are required of us.
The soul is now parting with all things here below, and that for ever. None of
all the things which it hath seen, heard, or enjoyed, by its outward senses, can be
prevailed with to stay with it one hour, or to take one step with it in the voyage
wherein it is engaged. It must alone by itself launch into eternity. It is entering
an invisible world, which it knows no more of than it hath received by faith. None
hath come from the dead to inform us of the state of the other world; yea, God
seems on purpose so to conceal it from us, that we should have no evidence of it,
at least as unto the manner of things in it, but what is given unto faith by divine
revelation.  Hence those who died and were raised again from the dead unto any
continuance among men, as Lazarus, probably knew nothing of the invisible state.
Their souls were preserved by the power of God in their being, but bound up as
unto present operations. This made a great emperor cry out, on the approach of
death, "O0 animula, tremula, vagula, blandula; quse nunc abibis in loca horrida,
squalida," &c.-" 0 poor, trembling, wandering soul, into what places of darkness
and defilement art thou going?" 1
How is it like to be after the -few moments which, under the pangs of death, we
have to continue in this world?  Is it an annihilation that lies at the door?  Is
death the destruction of our whole being, so as that after it we shall be no more?
So some would have the state of things to be. Is it a state of subsistence in a
wandering condition, up and down the world, under the influence of other more
powerful spirits that rule in the air, visiting tombs and solitary places, and sometimes making appearances of themselves by the impressions of those more powerful
spirits; as some imagine from the story concerning Samuel and the witch of Endor,
and as it is commonly received in the Papacy, out of a compliance with their imagination of purgatory?  Or is it a state of universal misery and woe? a state
incapable of comfort or joy? Let them pretend what they please, who can understand no comfort or joy in this life but what they receive by their senses;-they can
look for nothing else.  And whatever be the state of this invisible world, the soul
can undertake nothing of its own conduct after its departure from the body. It
knows that it must be absolutely at the disposal of another.
Wherefore no man can comfortably venture on and into this condition, but in
the exercise of that faith which enables him to resign and give up his departing
soul into the band of.God, who alone is able to receive it, and to dispose it into a
condition of rest and blessedness.  So speaks the apostle, " I am not ashamed; for
I know whom I have believed, and am persuaded that'he is able to keep that
which I have committed unto him against that day."
\ Herein, as in all other graces, is our Lord Jesus Christ our great example. He
resigned his departing spirit into the hands of his Father, to be owned and pre1 Dr Owen refers to the Emperor Hadrian, who, among other short poems which have been
ascribed to him, is said to haye composed, towards his death, the following lines:-' Animula, vagula, blandula,
Hospes comesq.ue corporis,
Qua, nune abibis in loca?
Pallidula, rigida, nudula,
Nec, ut soles, dabis joca."




PREFACE TO THE ILEADERE.                       281
served by him, in its state of separation: C" Father, into thy hands I commend my
spirit," Luke xxiii. 46; as did the Psalmist, his type, in an alike condition, Ps.
xxxi. 5.  But the faith of our Lord Jesus Christ herein,-the object and exercise
of it, what he believed and trusted unto in this resignation of his spirit into
the hand of God,-is at large expressed in the 16th Psalm.'" I have," said he,
"c set the Lord always before me: because he is at my right hand, I shall not be
moved.  Therefore my heart is glad, and my glory rejoiceth; my flesh also shall
rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer
thine Holy One to see corruption. Thou wilt show me the path of life; in thy
presence is fulness of joy, at thy right hand there are pleasures for evermore."
He left his soul in the hand of God, in full assurance that it should suffer no evil
in its state of separation, but should be brought again with his body into a blessed
resurrection and eternal glory. So Stephen resigned his soul, departing under
violence, into the hands of Christ himself. When he died he said, " Lord Jesus,
receive my spirit."
This is the last victorious act of faith, wherein its conquest over its last enemy
death itself doth consist. Herein the soul says in and unto itself, " Thou art now
taking leave of time unto eternity; all things about thee are departing as shades,
and will immediately disappear.  The things which thou art entering into are yet
invisible; such as' eye hath not seen, nor ear heard, nor will they enter into the
heart of man fully to conceive.' Now, therefore, with quietness and confidence
give up thyself unto the sovereign power, grace, truth, and faithfulness of God,
and thou shalt find assured rest and peace."
But Jesus Christ it is who doth immediately receive the souls of them who believe in him. So we see in the instance of Stephen. And what can be a greater
encouragement to resign them into his hands, than a daily contemplation of his
glory, in his person, his power, his exaltation, his office, and grace? Who that
believes in him, that belongs unto him, can fear to commit his departing spirit untc
his love, power, and care? Even we also shall hereby in our dying moments see
by faith heaven opened, and Jesus standing at the right hand of God ready to receive us. This, added unto the love which all believers have unto the Lord Jesus,
which is inflamed by contemplation of his glory, and their desires to be with him
where he is, will strengthen and confirm our minds in the resignation of our
departing souls into his hand.
Secondlv, It is required in us, unto the same end, that we be ready and willing
to part with the flesh, wherewith we are clothed, with all things that are useful
and desirable thereunto. The alliance, the relation, the friendship, the union that
are between the soul and the body, are the greatest, the nearest, the firmest that
are or can be among mere created beings.  There is nothing like it,-nothing
equal unto it. The union of three persons in the one single divine nature, and the
union of two natures in one person of Christ, are infinite, ineffable, and exempted
from all comparison. But among created beings, the union of these two essential
parts of the same nature in one person is most excellent.  Nor is anything equal
to it, or like it, found in any other creatures. Those who among them have most
of life have either no bodies, as angels; or no souls but what perish with them, as
all brute creatures below.
Angels, being pure, immaterial spirits, have nothing in them, nothing belonging
unto their essence, that can die. Beasts have nothing in them that can live when
their bodies die.  The soul of a beast cannot be preserved in a separate condition,
no, not by an act of almighty power; for it is not, and that which is not cannot
ive. It is nothing but the body itself in an act of its material powers.
Only the nature of man, in all the works of God, is capable of this convulsion.
The essential parts of it are separable by death, the one continuing to exist and act




282                    PREFACE TO THE READER.
its especial powers in a separate state or condition. The powers of the whole entire nature, acting in soul and body in conjunction, are all scattered and lost by
death. But the powers of one essential part of the same nature-that is, of the
soul —are preserved after death in a more perfect acting and exercise than before.
This is peculiar unto human nature, as a mean partaking of heaven and earth,-of
the perfection of angels above, and of the imperfection of the beasts below.  Only
there is this difference in these things:-Our participation of the heavenly, spiritual
perfections of the angelical nature is for eternity;' our participation of the imperfections of the animate creatures here below is but for a season. For God hath designed our bodies unto such a glorious refinement at the resurrection, as that they
shall have no more alliance unto that brutish nature which perisheth for ever;
for we shall be? yysXoi, —like unto angels, or equal to them.  Our bodies shall
no more be capable of those acts and operations which are now common to us with
other living creatures here below.
This is the pre-eminence of the nature of man, as the wise man declares. For
unto that objection of atheistical Epicureans, "As the one dieth, so dieth the other;
yea, they have all one breath: so that a man hath no pre-eminence above a beast.
All go unto one place: all are of the dust, and all turn to the dust again,"-he
granteth that, as unto their bodies, it is for a season in'them we have a present
participation of their nature; but, saith he, here lieth the difference, " Who knoweth
the spirit of a man that goeth upward, and the spirit of the beast that goeth downward to the earth?" Eccles. iii. 21. Unless we know this, unless we consider the
different state of the spirit of men and beasts, we cannot be delivered from this
atheism; but the thoughts hereof will set us at liberty from it. They die in like
manner, and their bodies go equally to the dust for a season; but the beast hath
no spirit, no soul, but what dies with the body and goes to the dust. If they had,
their bodies also must be raised again unto a conjunction with them; otherwise,
death would produce a new race of creatures unto eternity. But man hath an
immortal soul, saith he, a heavenly spirit, which, when the body goes into the dust
for a season, ascends to heaven (where the guilt of sin and the curse of the law
interpose not), from whence it is there to exist and to act all its native powers in
a state of blessedness.
But, as I said, by reason of this peculiar intimate union and relation between the
soul and'body, there' is in the whole nature a fixed aversation from a dissolution.
The soul and body are naturally and necessarily unwilling to fall into a state of
separation, wherein the one shall cease to be what it was, and the other knows not
clearly how it shall subsist.  The body claspeth about the soul, and the soul receiveth strange impressions from its embraces; the entire nature, existing in the
union of them both, being unalterably averse unto a dissolution.
Wherefore, unless we can overcome this inclination, we can never die comfortably or cheerfully. We would, indeed, rather choose to be " clothed upon, that
mortality might be swallowed up of life," that the clothing of glory might come
on our whole nature, soul and body, without dissolution. But if this may not be,
yet then do believers so conquer this inclination by faith and views of the glory of
Christ, as to attain a desire of this dissolution.  So the apostle testifies of himself,
"I have a desire to depart, and to be with Christ, which is far better" than to
abide here, Phil. i. 23.  Saith he, Ty ~rdvuvowY Xwyv, —not an ordinary desire, not
that which worketh in me now and then; but a constant, habitual inclination.
working in vehement acts and desires. And what doth he so desire? It is &vcr0x.
-" to depart," say we, out of this body, from this tabernacle, to leave it for a season.
But it is such a departure as consists in the dissolzttion of the present state of hi,
being, that it should not be what it is. But how is it possible that a man shoulo
attain such an inclination unto, such a readiness for, such a vehement desire of, 




PREFACE TO THE READER.                        283
dissolution? It is from a view by faith of Christ and his glory, whence the soul
is satisfied that to be with him is incomparably better than in its present state and
condition.
He, therefore, that would die comfortably, must be able to say within himself and
to himself, " Die, then, thou frail and sinful flesh:' dust thou art, and unto dust
thou shalt return.' I yield thee up unto the righteous doom of the Holy One.
Yet therein also I give thee into the hand of the great Refiner, who will hide thee
in thy grave, and by thy consumption purify thee from all thy corruption and disposition to evil. And otherwise this will not be. After a long sincere endeavour
for the mortification of all sin, I find it will never be absolutely p rfect, but by this
reduction into the dust. Thou shalt no more be a residence for the least remainder
of sin unto eternity, nor any clog unto my soul in its actings on God. Rest there*fore in hope; for God, in his appointed season, when he shall have a desire unto
the work of his hands, will call unto thee, and thou shalt answer him out of the
dust. Then shall he, by an act of his almighty power, not only restore thee unto
thy pristine glory, as at the first creation, when thou wast the pure workmanship
of his hands, but enrich and adorn thee with inconceivable privileges and advantages.  Be not, then, afraid; away with all reluctancy. Go into the dust,-rest in
hope;' for thou shalt stand in thy lot at the end of the days."'
That which will enable us hereunto, in an eminent manner, is that view and
consideration of the glory of Christ which is the subject of the ensuing Meditations.
For He who is now possessed of all that glory underwent this dissolution of nature
as truly and really as ever we shall do.
Thirdly, There is required hereunto a readiness to comply with the times and
seasons wherein God would have us depart and leave this world. Many think
they shall be willing to die when their time is come; but they have many reasons,
as they suppose, to desire that it may not yet be, —which, for the most part, arise
merely from fear and aversation of death.  Some desire to live that they may see
more of that glorious work of God for his church, which they believe he will accomplish.  So Moses prayed that he might not die in the wilderness, but go over
Jordan, and see the good land, and that goodly mountain and Lebanon, the seat of
the church, and of the worship of God; which yet God thought meet to deny unto
him.  And this denial of the request of Moses, made on the highest consideration
possible, is instructive unto all in the like case.  Others may judge themselves to
have some work to do in the world, wherein they suppose that the glory of God
and good of the church are concerned; and therefore would be spared for a season.
Paul knew not clearly whether it were not best for him to abide a while longer in
the flesh on this account; and David often deprecates the present season of death
because of the work which he had to do for God in the world.  Others rise no
higher than their own private interests or concerns with respect unto their persons, their families, their relations, and goods in this world. They would see these
things in a better or more settled condition before they die, and then they shall
be most willing so to do. But it is the love of life that lies at the bottom of all
these desires in men; which of itself will never forsake them. But no man can die
cheerfully or comfortably who lives not in a constant resignation of the time and
season of his death unto the will of God, as well as himself with respect unto death
itself. Our times are in his hand, at his sovereign disposal; and his will in all
things must be complied withal. Without this resolution, without this resignation,
no man can enjoy the least solid peace in this world.
Fourthly, As the times and seasons, so the ways and means of the approaches of
death have especial trials; which, unless we are prepared for them, will keep us
under bondage, with the fear of death itself. Long, wasting, wearing consumptions,
burning fevers, strong pains of the stone, or the like from within; or sword, fire,




28 4                   PREFACE TO THE READER.
tortures, with shame and reproach from without, may be in the way of the access
of death unto us. Some who have been wholly freed from all fears of death, as a
dissolution of nature, who have looked on it as amiable and desirable in itself, have
yet had great exercise in their minds about these ways of its approach: they have
earnestly desired that this peculiar bitterness of the cup might be taken away. To
get above all perplexities on the account of these things, is part of our wisdom in
dying daily. And we are to have always in a readiness those graces and duties
which are necessary thereunto. Such are a constant resignation' of ourselves, in
all events, unto the sovereign will, pleasure, and disposal of God. " May he not do
what he will with his own?" Is it not right and meet it should be so? Is not his
will in all things infinitely holy, wise, just, and good?  Doth he not know what is
best for us, and what conduceth most unto his own glory?  Doth not he alone do
so? So is it to live in the exercise of faith, that if God calls us unto any of those
things which are peculiarly dreadful unto our natures, he will give us such supplies
of spiritual strength and patience as shall enable us to undergo them, if not with
ease and joy, yet with peace and quietness beyond our expectation. Multitudes
have had experience that those things which, at a distance, have had an aspect of
overwhelming dread, have been far from unsupportable in their approach, when
strength hath been received from above to encounter with them. And, moreover,
it is in this case required that we be frequent and steady in comparing these things
with those which are eternal, both as unto the misery which we are freed fiom
and that blessedness which is prepared for us. But I shall proceed no farther with
these particulars.
There is none of all the things we have insisted on-neither the resignation of a
departing soul into the hand of God, nor a willingness to lay down this flesh in the
dust, nor a readiness to comply with the will of God, as to the times and seasons,
or the way and manner of the approach of death-that can be attained unto, without a prospect of that glory that shall give us a new state far more excellent than
what we here leave or depart from. This we cannot have, whatever we pretend,
unless we have some present views of the glory of Christ. An apprehension of the
future manifestation of it in heaven will not relieve us, if here we know not what
it is, and wherein it doth consist,-if we have not some previous discovery of it in
this life. This is that which will make all things easy and pleasant unto us, even
death itself, as it is a means to bring us unto its full enjoyment.
Other great and glorious advantages, which may be obtained in the diligent discharge of the duty here proposed, might be insisted on, but that the things themselves discoursed of will evidently discover and direct us unto the spring and reasons of them; besides, weakness, weariness, and the near approaches of death do
call me off from any farther labour in this kind,




MEDITATIONS AND DISCOURSES
ON
THE GLORY OF CHRIST.
CHAPTER I.
The Explication of the Text.
" Father, I will that they also whom thou hast given me be with me where I am; that they may
behold my glory, which thou hast given me."-JoHN xvii. 24.
The high priest under the law, when he was to enter into the holy
place on the solemn day of atonement, was to take both his hands
full of sweet incense from the golden table of incense, to carry along
with him in his entrance.  He had also a censer filled with fire, that
was taken from the altar of burnt-offerings, where atonement was made
for sin with blood. Upon his actual entrance through the veil, he put
the incense on the fire in the censer until the cloud of its smoke
covered the ark, and the mercy-seat. See Lev. xvi. 12, 13. And the
end hereof was to present unto God, in the behalf of the people, a
sweet-smelling savour from the sacrifice of propitiation. See the declaration of these things in our exposition of Heb. ix.
In answer unto this mystical type, the great High Priest of the
church, our Lord Jesus Christ, being to enter into the "holy place
not made with hands," did, by the glorious prayer recorded in this
chapter, influenced from the blood of his sacrifice, fill the heavens
above, the glorious place of God's residence, with a cloud of incense,
or the sweet perfume of his blessed intercession, typed by the incense
offered by the high priest of old. By the same eternal fire wherewith
he offered himself a bloody sacrifice to make atonement for sin, he
kindled in his most holy soul those desires for the application of all
its benefits unto his church which are here expressed, and wherein
his intercession doth consist.
It is only one passage in the verse above named that at present I
design an inquiry into. And this is the subject-matter of what the
Lord Christ here desires in the behalf of those given him by the
Father,-namely, THAT THEY MAY BEHOLD HIS GLORY.




286                 THE GLORY OF CHRIST.
It is evident that in this prayer the Lord Christ hath respect unto
his own glory and the manifestation of it, which he had in the entrance asked of the Father, verses 4, 5. But in this place he hath
not so much respect unto it as his own, as unto the advantage, benefit,
satisfaction, and blessedness of his disciples, in the beholding of it.
For these things were the end of all that mediatory glory which was
given unto him. So Joseph charged his brethren, when he had revealed himself unto them, that they should tell his father of all his
" glory in Egypt," Gen. xlv. 13. This he did, not for an ostentation
of his own glory, but for the satisfaction which he knew his father
would take in the knowledge of it. And such a manifestation of his
glory unto his disciples doth the Lord Christ here desire, as might fill
them with blessed satisfaction for evermore.
This alone, which is here prayed for, will give them such satisfaction, and nothing else. The hearts of believers are like the needle
touched by the loadstone, which cannot rest until it comes to the point
whereunto, by the secret virtue of it, it is directed.  For being once
touched by the love of Christ, receiving therein an impression of secret
ineffable virtue, they will ever be in motion, and restless, until they
come unto him, and behold his glory.  That soul which can be satisfied without it,-that cannot be eternally satisfied with it,-is not partaker of the efficacy of his intercession.
I shall lay the foundation of the ensuing Meditations in this one
assertion,-namely, That one of the greatest privileges and advancements of believers, both in this world and unto eternity, consists in
their BEHOLDING THE GLORPY OF CHRIST. This, therefore, He desires
for them in this solemn intercession, as the complement of all his other
requests in their behalf;-" That they may behold my glory,".'.Ivc'Swpsi, —that they may see, view, behold, or contemplate on my glory.
The reasons why I assign not this glorious privilege only unto the
heavenly state, which is principally respected in this place, but apply
it unto the state of believers in this world also, with their duties and
privileges therein, shall be immediately declared.
All unbelievers do in their heart call Christ " Ichabod," —" Where
is the glory?" They see neither " form nor comeliness in him," that
he should be desired. They look on him as Michal, Saul's daughter,
did on David " dancing before the ark," when she despised him in
her heart. They do not, indeed (many of them), " call Jesus anathema," but cry, " Hail, Master!" and then crucify him.
Hence have we so many cursed opinions advanced in derogation
unto his glory,-some of them really destructive of all that is truly so;
yea, denying the " only Lord that bought us," and substituting a
false Christ in his room. And others there are who express their
slight thoughts of him and his glory by bold, irreverent inquiries, of




EXPLICATION OF THE TEXT.                287
what use his Person is in our religion; as though there were anything
in our religion that hath either reality, substance, or truth, but by
virtue of its relation thereunto. And, by their answers, they bring
their own inquiries yet nearer unto the borders of blasphemy.
Never was there an age since the name of Christians was known
upon the earth, wherein there was such a direct opposition made unto
the Person and glory of Christ, as there is in that wherein we live.
There were, indeed, in the first times of the church, swarms of proud,
doting, brain-sick persons, who vented many foolish imaginations about
him, which issued at length in Arianism, in whose ruins they were
buried. The gates of hell in them prevailed not against the rock on
which the church is built.  But as it was said of Csesar, " Solus accessit sobrius, ad perdendam rempublicam,"-" "He alone went soberly
about the destruction of the commonwealth;" so we now have great
numbers who oppose the Person and glory of Christ, under a pretence
of sobriety of reason, as they vainly plead. Yea, the disbelief of the
mysteries of the Trinity, and the incarnation of the Son of God,-the
sole foundation of Christian religion,-is so diffused in the world, as
that it hath almost devoured the power and vitals of it. And not a
few, who dare not yet express their minds, do give broad intimations
of their intentions and good-will towards him, in making them the
object of their scorn and reproach who desire to know nothing but
him, and him crucified.
God, in his appointed time, will effectually vindicate his honour and
glory from the vain attempts of men of corrupt minds against them.
In the meantime, it is the duty of all those who "love the Lord
Jesus in sincerity," to give testimony in a peculiar manner unto his
divine Person and glory, according unto their several capacities, because
of the opposition that is made against them.
I have thought myself on many accounts obliged to cast my mite
into this treasury. And I have chosen so to do, not in a way of controversy (which formerly I have engaged in), but so as, together with
the vindication of the truth, to promote the strengthening of the faith
of true believers, their edification in the knowledge of it; and to express the experience which they have, or may have, of the power and
reality of these things.
That which at present I design to demonstrate is, that the beholding of the glory of Christ is one of the greatest privileges and advancements that believers are capable of in this world, or that which
is to come. It is that whereby they are first gradually conformed
unto it, and then fixed in the eternal enjoyment of it. For here in
this life, beholding his glory, they are changed or transformed into
the likeness of it, 2 Cor. iii. 18; and hereafter they shall be " for ever
like unto him," because they " shall see him as he is," 1 John iii. 1, 2.




288                  THE GLORY OF CHRIST.
Hereon do our present comforts and future blessedness depend. This
is the life and reward of our souls.  " He that hath seen him hath
seen the Father also," John xiv. 9. For we discern the "light of
the knowledge of the glory of God only in the face of Jesus Christ,"
2 Cor. iv. 6.
There are, therefore, two ways or degrees of beholding the glory
of Christ, which are constantly distinguished in the Scripture. The
one is by faith, in this world,-which is " the evidence of things not
seen;" the other is by sight, or immediate vision in eternity, 2 Cor.
v. 7, " We walk by faith, and not by sight." We do so whilst we are
in this world, " whilst we are present in the body, and absent from
the Lord," verse 8. But we shall live and walk by sight hereafter.
And it is the Lord Christ and his glory which are the immediate object both of this faith and sight. For we here "behold him darkly
in a glass" (that is, by faith); " but we shall see him face to face" (by
immediate vision).  " Now we know him in part; but then we shall
know him as we are known," l Cor. xiii. 12. What is the difference
between these two ways of beholding the glory of Christ shall be
afterward declared.
It is the second way-namely, by vision in the light of glory-that
is principally included in that prayer of our blessed Saviour, that his
disciples may be where he is, to behold his glory. But I shall not
confine my inquiry thereunto; nor doth our Lord Jesus exclude from
his desire that sight of his glory which we have by faith in this world,
but prays for the perfection of it in heaven. It is therefore the first
way that, in the first place, I shall insist upon; and that for the reasons ensuing:1. No man shall ever behold the glory of Christ by sight hereafter,
who doth not in some measure behold it by faith here in this world.
Grace is a necessary preparation for glory, and faith for sight. Where
the subject (the soul) is not previously seasoned with grace and faith,
it is not capable of glory or vision. Nay, persons not disposed hereby
unto it cannot desire it, whatever they pretend; they only deceive
their own souls in supposing that so they do. Most men will say
with confidence, living and dying, that they desire to be with Christ,
and to behold his glory; but they can give no reason why they should
desire any such thing,-only they think it somewhat that is better
than to be in that evil condition which otherwise they must be cast
into for ever, when they can be here no more. If a man pretend
himself to be enamoured on, or greatly to desire, what he never saw,
nor was ever represented unto him, he doth but dote on his own imaginations.  And the pretended desires of many to behold the glory
of Christ in heaven, who have no view of it by faith whilst they are
here in this world, are nothing but self-deceiving imaginations.




EXPLICATION OF THE TEXT.                289
So do the Papists delude themselves. Their carnal affections are
excited by their outward senses to delight in images of Christ,-in
his sufferings, his resurrection, and glory above. Hereon they satisfy
themselves that they behold the glory of Christ himself, and that
with love and great delight. But whereas there is not the least true
representation made of the Lord Christ or his glory in these things,
-that being confined absolutely unto the Gospel alone, and this way
of attempting it being laid under a severe interdict, —they do but
sport themselves with their own deceivings.
The apostle tells us concerning himself and other believers, when
the Lord Christ was present and conversed with them in the days of
his flesh, that they " saw his glory, the glory as of the only-begotten
of the Father, full of grace and truth," John i. 14. And we may inquire, what was this glory of Christ which they so saw, and by what
means they obtained a prospect of it. For,-l. It was not the glory
of his outward conditionz, as we behold the glory and grandeur of the
kings and potentates of the earth; for he made himself of no reputation, but being in the form of a servant, he walked in the condition
of a man of low degree: The secular grandeur of his pretended Vicar
makes no representation of that glory of his which his disciples sAV.
He kept no court, nor house of entertainment, nor (though he made
all things) had of his own where to lay his head. Nor, —2. Was it with
respect to the outward form of the flesh which he wuas made, wherein
he took our nature on him, as we see the glory of a comely or beautiful person; —for he had therein neither form nor comeliness, that he
should be desired, ",his visage was so marred more than any man,
and his form more than the sons of men," Isa. ii. 14, liii. 2, 3. All
things appeared in him as became "a man of sorrows." Nor,-3. Was
it absolutely the eternal essential glory of his divine nature that is
intended; for this no man can see in this world. What we shall
attain in a view thereof hereafter we know not.  But, —4. It was his
glory, as he was " full of grace and truth."  They saw the glory of his
person and his office in the administration of grace and truth. And
how or by what nmeans did they see this glory of Christ? It was
by faith, and no otherwise; for this privilege was granted unto
them only who " received him," and believed on his name, John i. 12.
This was that glory which the Baptist saw, when, upon his coming
unto him, he said unto all that were present, "Behold the Lamb of
God, which taketh away the sin of the world!" verses 29-33.
Wherefore let no man deceive himself; he that hath no sight of
the glory of Christ here, shall never have any of it hereafter unto his
advantage. It is not, therefore, unto edification to discourse of beholding the glory of Christ in heaven by vision, until we go through
a trial whether we see anything of it in this world by faith or no.
voLr. I.                                           19




290                 THIE GLORY OF CHRIST.
2. The beholding of Christ in glory is that which in itself is too high,
illustrious, and marvellous for us in our present condition. It hath
a splendour and glory too great for our present spiritualvisible [visive]
faculty; as the direct, immediate sight of the sun darkens our sight,
and doth not relieve or strengthen it at all.  Wherefore we have no
way to take into our minds any true spiritual apprehensions of the
nature of immediate vision, or what it is to see the glory of Christ in
heaven, but by that view which we have by faith in this life of the
same glory. Whatever otherwise falls into our minds is but conjecture and imagination; such as are the contemplations of most about
heavenly things.
I have seen and read somewhat of the writings of learned men
concerning the state of future glory; some of them are filled with
excellent notions of truth, and elegancy of speech, whereby they cannot but much affect the minds of them who duly consider what they
say. But I know not well whence it comes to pass, many complain
that, in reading of such discourses, they are like a man who " beholds
his natural face in a glass, and immediately forgets what manner of
man he was;" as one of old complained to the same purpose upon
his perusal of Plato's contemplations about the immortality of the
soul. The things spoken do not abide nor incorporate with our minds.
They please and refresh for a little while, like a shower of rain in a
dry season, that soaketh not unto the roots of things; the power of
them doth not enter into us.'Is it not all from hence, that their notions of future things are not educed out of the experience which we
have of the beginnings of them in this world? without which they
can make no permanent abode in our minds, nor continue any influence upon our affections. Yea, the soul is disturbed, not edified, in
all contemplations of future glory, when things are proposed unto it
whereof in this life it hath neither foretaste, sense, experience, nor
evidence. No man ought to look for anything in heaven, but what
one way or other he hath some experience of in this life. If men
were fully persuaded hereof, they would be, it may be, more in the
exercise of faith and love about heavenly things than for the most
part they are. At present they know not what they enjoy, and they
look for they know not what.
Hence is it that men, utterly strangers unto all experience of the
beginning of glory in themselves as an effect of faith, have filled their
divine worship with images, pictures, and music, to represent unto
themselves somewhat of that glory which they fancy to be above.
For into that which is truly so, they have no prospect, or can have;
because they have no experience of its power in themselves, nor do
they taste of its goodness by any of its first-fruits in their own minds.
Wherefore by that view alone, and not otherwise, which we have of




EXPLICATION OF THE TEXT.                291
the glory of Christ by faith here in this world, we may attain such
blessed conceptions of our beholding his glory above by immediate
vision, as shall draw out our hearts unto the admiration of it and
desires of its full enjoyment.
3. Herein, then, our present edification is principally concerned;
for in this present beholding of the glory of Christ, the life and power
of faith are most eminently acted. And from this exercise of faith
doth love unto Christ principally, if not solely, arise and spring. If,
therefore, we desire to have faith in its vigour or love in its power,
giving rest, complacency, and satisfaction unto our own souls, we are
to seek for them in the diligent discharge of this duty; —elsewhere
they will not be found. Herein would I live;-herein would I die;
-hereon would I dwell in my thoughts and affections, to the withering and consumption of all the painted beauties of this world, unto
the crucifying all things here below, until they become unto me a
dead and deformed thing, no way meet for affectionate embraces.
For these and the like reasons I shall first inquire into our beholding of the glory of Christ in this world by faith; and therein endeavour to lead the souls of them that believe into the more retired
walks of faith, love, and holy meditation, " whereby the King is held
in the galleries," Cant. vii. 5.
But because there is no benefit in, nor advantage by, the contemplation of this sacred truth, but what consists in an improvement of
the practice of the duty declared in it,-namely, the constant beholding of the glory of Christ by faith,-I shall, for the promotion of it,
premise some few advantages which we may have thereby.
1. We shall hereby be made fit and meet for heaven. Every man
is not so who desires it, and hopes for it; for some are not only unworthy of it, and excluded from it, by reason of sin, but they are unmeet for it, and incapable of any advantage by it. All men, indeed,
think themselves fit enough for glory (what should hinder them?) if
they could attain it; but it is because they know not what it is. Men
shall not be clothed with glory, as it were, whether they will or no.
It is to be received in that exercise of the faculties of their souls which
such persons have no ability for. Music hath no pleasure in it unto
them that cannot hear; nor the most beautiful colours, unto them
that cannot see. It would be no benefit unto a fish, to take him from
the bottom of the ocean, filled with cold and darkness, and to place
him under the beams of the sun; for he is no way meet to receive
any refreshment thereby. Heaven itself would not be more advantageous unto persons not renewed by the Spirit of grace in this life.
Hence the apostle gives "thanks unto the Father, who hath made
us meet to be partakers of the inheritance of the saints in light," Col.
i. 12. Indeed, the beginning here, and the fulness of glory here



292                 THE GLORY OF CHRIST.
after, are communicated unto believers by an almighty act of the
will and grace of God. But yet he hath ordained ways and means
whereby they may be made meet receptive subjects of the glory
so to be communicated unto them. That this way and means is
by the beholding of the glory of Christ by faith shall be fully declared in our progress.  This, therefore, should excite us unto this
duty; for all our present glory consists in our preparation for future
glory.
2. No man can by faith take a real view of this glory, but virtue
will proceed from it in a transforming power to change him " into
the same image," 2 Cor. iii. 18. How this is done, and how we become like unto Christ by beholding his glory, shall be fully declared
in our progress.
3. The constant contemplation of the glory of Christ will give rest,
satisfaction, and complacency unto the souls of them who are exer —
cised therein. Our minds are apt to be filled with a multitude of
perplexed thoughts; —fears, cares, dangers, distresses, passions, and
lusts, do make various impressions on the minds of men, filling them
with disorder, darkness, and confusion. But where the soul is fixed
in its thoughts and contemplations on this glorious object, it will be
brought into and kept in a holy, serene, spiritual frame.  For " to
be spiritually-minded is life and peace."  And this it doth by taking
off our hearts from all undue regard unto all things below, in comparison of the great worth, beauty, and glory of what we are conversant withal.  See Phil. iii. 7-11. A defect herein makes many of us
strangers unto a heavenly life, and to live beneath the spiritual refreshments and satisfactions that the Gospel doth tender unto us.
4. The sight of the glory of Christ is the spring and cause of our
everlasting blessedness.  " We shall ever be with the Lord," 1 Thess.
iv. 17, or " be with Christ," which is best of all, Phil. i. 23. For
there shall we " behold his glory," John xvii. 24; and by " seeing
him as he is, we shall be made like him," 1 John iii. 2; —which is our
everlasting blessedness.
The enjoyment of God by sight is commonly called the BEATIFICAL
VISION; and it is the sole fountain of all the actings of our souls in
the state of blessedness: which the old philosophers knew nothing of;
neither do we know distinctly what they are, or what is this sight of
God. Howbeit, this we know, that God in his immense essence is
invisible unto our corporeal eyes, and will be so to eternity; as also
incomprehensible unto our minds. For nothing can perfectly comprehend that which is infinite, but what is itself infinite. Wherefore
the blessed and blessing sight which we shall have of God will be
always " in the face of Jesus Christ."  Therein will that manifestation of the glory of God, in his infinite perfections, and all their




CHRIST THE REPRESENTATIVE OF GOD.            293
blessed operations, so shine into our souls, as shall immediately fill us
with peace, rest, and glory.
These things we here admire, but cannot comprehend. We know
not well what we say when we speak of them: yet is there in true
believers a foresight and foretaste of this glorious condition. There
enters sometimes, by the Word and Spirit, into their hearts such a
sense of the uncreated glory of God, shining forth in Christ, as affects
and satiates their souls with ineffable joy. Hence ariseth that "peace
of God which passeth all understanding," keeping " our hearts and
minds through Jesus Christ," Phil. iv. 7. " Christ," in believers,
" the hope of glory," gives them to taste of the first-fruits of it; yea,
sometimes to bathe their souls in the fountain of life, and to drink of
the rivers of pleasure that are at his right hand. Where any are
utterly unacquainted with these things, they are carnal, yea, blind,
and see nothing afar off. These enjoyments, indeed, are rare, and for
the most part of short continuance. " Rara hora, brevis mora." But
it is from our own sloth and darkness that we do not enjoy more
visits of this grace, and that the dawnings of glory do not more shine
on our souls. Such things as these may excite us to diligence in the
duty proposed unto us.
And I shall inquire, —l. What is that glory of Christ which we do
or may behold by faith?  2. How do we behold it?  3. Wherein
our doing so differs from immediate vision in heaven? And in the
whole we shall endeavour an answer unto the inquiry made unto the
spouse, by the daughters of Jerusalem, Cant. v. 9, " What is thy
beloved more than another beloved, 0 thou fairest among women?
what is thy beloved more than another beloved, that thou dost so
charge us?"
CHAPTER II.
The Glory of the Person of Christ, as the only Representative of God unto the
Church.
The glory of Christ is the glory of the person of Christ. So he
calls it Tsrv da6cv r-v 4/sv, John xvii. 24, " That glory which is mine,"
which belongeth to me, unto my person.
The person of Christ may be considered two ways: —1. Absolutely
in itself.  2. In the susception and discharge of his office, with what
ensued thereon.  His glory on these distinct accounts is distinct and
different; but all equally his own. How in both respects we may
behold it by faith, is that which we inquire into.




294                  THE GLORY OF CHRIST
The first thing wherein we may behold the glory of the person of
Christ, God and man, which was given him of his Father, consists in
the representation of the nature of God, and of the divine person of
the Father, unto the church in him; for we behold " the glory of God
in the face of Jesus Christ," 2 Cor. iv. 6. Otherwise we know it not,
we see it not, we see nothing of it; that is the way of seeing and
knowing God, declared in the Scripture as our duty and blessedness.
The glory of God comprehends both the holy properties of his nature
and the counsels of his will; and "the light of the knowledge" of
these things we have only " in the face " or person " of Jesus Christ."
Whatever obscure, imperfect notions we may have of them other ways,
we cannot have pworluv 1rm y72X~X Ad4s ~6g] s  ro, eEO, " the light of
the" illuminating, irradiating " knowledge of the glory of God," which
may enlighten our minds and sanctifyour hearts, but only;v rpo rcaw', "in
the face" or person " of Jesus Christ:" for he is " the image of God,"
2 Cor. iv. 4; " the brightness of the Father's glory, and the express
image of his person," Heb. i. 3; " the image of the invisible God,"
Col. i. 15. I do here only mention these things, because I have
handled them at large in my discourse of the " Mystery of Godliness,"
or the Person of Christ; whereunto I refer the readers for their full
declaration and vindication.  Herein is he glorious, in that he is the
great representative of the nature of God and his will unto us; which
without him would have been eternally hid from us, or been invisible
unto us; —we should never have seen God at any time, here nor hereafter, John i. 18.
In his divine person absolutely considered, he is the essential image
of God, even the Father.  He is in the Father, and the Father in
him, in the unity of the same divine essence, John xiv. 10. Now he
is with the Father, John i. 1, in the distinction of his person, so is he
his essential image, Col. i. 15; Heb. i. 3. In his incarnation he becomes the representative image of God unto the church, 2 Cor. iv. 6;
without whom our understandings can make no such approach unto
the divine excellencies but that God continues to be unto us what
he is in himself,-the " invisible God." In the face of Jesus Christ
we see his glory.
This is the original glory of Christ, given him by his Father, and
which by faith we may behold. He, and he alone, declares, represents, and makes known, unto angels and men, the essential glory of
the invisible God, his attributes and his will; without which, a perpetual comparative darkness would have been on the whole creation,
especially that part of it here below.
This is the foundation of our religion, the Rock whereon the church
is built, the ground of all our hopes of salvation, of life and immortality: all is resolved into this,-namely, the representation that is




AS THE REPRESENTATIVE OF GOD.             295
made of the nature and will of God in the person and office of Christ.
If this fail us, we are lost for ever; if this Rock stand firm, the church
is safe here, and shall be triumphant hereafter.
Herein, then, is the Lord Christ exceedingly glorious. Those who
cannot behold this glory of his by faith,-namely, as he is the great
divine ordinance to represent God unto us,-,-they know him not. In
their worship of him, they worship but an image of their own devising.
Yea, in the ignorance and neglect hereof consists the formal nature
of unbelief, even that which is inevitably ruinous unto the souls of
men. He that discerns not the representation of the glory of God in
the person of Christ unto the souls of men, is an unbeliever. Such
was the state of the unbelieving Jews and Gentiles of old; they did
not, they would not, they could not, behold the glory of God in him,
nor how he did represent him. That this was both the cause and the
formal nature of their unbelief, the apostle declares at large, I Cor.
i. 21-25. Not to see the wisdom of God, and the power of God, and
consequently all the other holy properties of his nature, in Christ, is
to be an unbeliever.
The essence of faith consists in a due ascription of glory to God,
Rom. iv. 20. This we cannot attain unto without the manifestation
of those divine excellencies unto us wherein he is glorious. This is
done in Christ alone, so as that we may glorify God in a saving and
acceptable manner. He who discerns not the glory of divine wisdom,
power, goodness, love, and grace, in the person and office of Christ,
with the way of the salvation of sinners by him, is an unbeliever.
Hence the great design of the devil, in the beginning of the preaching of the gospel, was to blind the eyes of men, and fill their minds
with prejudices, that they might not behold this glory of his; so the
apostle'gives an account of his success in this design, 2 Cor. iv. 3, 4,
" If our gospel be hid, it is hid unto them that are lost: in whom the
god of this world hath blinded the minds of them which believe not,
lest the light of the glorious gospel of Christ, who is the image of
God, should shine unto them." By various ways and methods of
deceit, to secure the reputation he had got of being "god of this
world," by pretences and appearances of supernatural power and wisdom, he laboured to blind the eyes of men with prejudices against that
glorious light of the Gospel which proposed the Lord Christ as the
only image of God. This blindness, this darkness is cured in them
that believe, by the mighty power of God; for God, who commanded
the light to shine out of darkness, hath irradiated our hearts with the
knowledge of the glory of God in the face of Jesus Christ, verse 6,wherein true Saving faith doth consist. Under this darkness perished
the unbelieving world of Jews and Gentiles: and such is the present
condition of all by whom the divine person of Christ is denied; for




296                 THE GLORY OF CHRIST
no mere creature can ever make a perfect representation of God unto
us. But we must a little farther inquire into this mystery.
I. Since men fell from God by sin, it is no small part of their
misery and punishment, that they are covered with thick darkness
and ignorance of the nature of God. They know him not, they have
not seen him at any time. Hence is that promise to the church in
Christ, Isa. lx. 2, "' For, behold, the darkness shall cover the earth,
and gross darkness the people: but the Lord shall arise upon thee,
and his glory shall be seen upon thee."
The ancient philosophers made great inquiries into, and obtained
many notions of, the Divine Being —its existence and excellencies.
And these notions they adorned with great elegancy of speech, to
allure others unto the admiration of them.  Hereon they boasted
themselves to be the only wise men in the world, Rom. i. 22, Pc4cxovYrg ETval 6o0'o, —they boasted that they were the wise. But we must
abide in the judgment of the apostle concerning them in their inquiries; he assures us that the world in its wisdom-that is, these wise
men in it by their wisdom-knew not God, 1 Cor. i. 21. And he calls
the authors of their best notions, Atheists, or men " without God in
the world," Eph. ii. 12. For, —
1. They had no certain guide, rule, nor light, which, being attended
unto, might lead them infallibly into the knowledge of the divine
nature.  All they had of this kind was their own xoyl7~uo, their reasonings or imaginations; whereby they commenced 6u~jrfrmo roD &icwvo;
roV1rou, " the great disputers of the world;" but in them they " waxed
vain, and their foolish heart was darkened," Rom. i. 21. They did
at best but endeavour 5cXac~Zv, " to feel after God," as men do in the
dark after what they cannot clearly discern, Acts xvii. 27. Among
others, Cicero's book, "De Natura Deorum," gives us an exact account
of the intention of the apostle in that expression. And it is at this
day not want of wit, but hatred of the mysteries of our religion, which
makes so many prone to forego all supernatural revelation, and to
betake themselves unto a religion declared, as they suppose, by reason
and the light of nature;-like bats and owls, who, being not able to
bear the light of the sun, betake themselves unto the twilight, to the
dawnings of light and darkness.
2. Whatever they did attain, as unto rational notions about things
invisible and incomprehensible, yet could they never deliver themselves from such principles and practices in idolatry and all manner
of flagitious sins, as that they could be of any benefit unto them.
This is so effectually demonstrated by the apostle in the Ist chapter
of the Epistle to the Romans, as that we need not to insist upon it.
Men may talk what they please of a light within them, or of the
power of reason to conduct them unto that knowledge of God whereby




AS THE REPRESENTATIVE OF GOD.              297
they may live unto him; but if they had nothing else, if they did not
boast themselves of that light which hath its foundation and original
in divine revelation alone, they would not excel them who, in the best
management of their own reasonings, "knew not God," but waxed
vain in their imaginations.
With respect unto this universal darkness,-that is, ignorance of God,
with horrid confusion accompanying it in the minds of men, —Christ
is called, and is, the "light of men," the "light of the world;" because in and by him alone this darkness is dispelled, as he is the " Sun
of Righteousness."
II. This darkness in the minds of men, this ignorance of God, his
nature and his will, was the original of all evil unto the world, and
yet continues so to be. For,1. Hereon did Satan erect his kingdom and throne, obtaining in his
design until he bare himself as "the god of this world," and was so
esteemed by the most. He exalted himself by virtue of this darkness (as he is the "prince of darkness") into the place and room of
God, as the object of the religious worship of men.  For the things
which the Gentiles sacrificed they sacrificed unto devils, and not to
God, 1 Cor. x. 20; Lev. xvii. 7; Deut. xxxii. 17; Ps. cvi. 37; Gal. iv. 8.
This is the territory of Satan; yea, the power and sceptre of his kingdomr in the minds of the "children of disobedience."  Hereby he
maintains his dominion unto this day in many and great nations, and
with individual persons innumerable.
2. This is the spring of all wickedness and confusion among men
themselves. Hence arose that flood of abominations in the old world,
which God took away with a flood of desolation: hence were the
sins of Sodom and Gomorrah, which he revenged with "fire from
heaven." In brief; all the rage, blood, confusion, desolations, cruelties,
oppressions, villanies, which the world hath been and is filled withal,
whereby the souls of men have been and are flooded into eternal destruction, have all arisen from this corrupt fountain of the ignorance
of God.
3. Of such as those described we are the posterity and offspring.
Our forefathers in this nation were given up unto as brutish a service
of the devil as any nation under the sun. It is therefore an effect
of infinite mercy, that the day hath dawned on us, poor Gentiles, and
that the " clday-spring from on high hath visited us."  See the glory
of this grace expressed, Eph. iii. 5-10. God might have left us to
perish in the blindness and ignorance of our forefathers; but of his
own accord, and by his own powerful grace alone, he hath "translated us out of darkness into his marvellous light."  But, alas! the
horrible ingratitude of men for the glorious light of the Gospel, and
the abuse of it, will issue in a sore revenge.




298                 THE GLORY OF CHRIST
God was known under the Old Testament by the revelation of his
Word, and the institution of his worship. This was the glory and
privilege of Israel, as the Psalmist declares, Ps. cxlvii. 19, 20, "He
showeth his word unto Jacob, his statutes and his judgments unto
Israel. He hath not dealt so with any nation." The church then knew
him; yet so as that they had an apprehension that he dwelt in " thick
darkness," where they could not have any clear views of him, Exod.
xx. 21; Deut. v. 22; 1 Kings viii. 12; 2 Chron. vi. 1. And the reason why God so represented himself in darkness unto them, was, to
instruct them in their imperfect state, wherein they could not comprehend that glory which should. afterward be revealed. For as he
is now made known in Christ, we see that "he is light, and in him
there is no darkness at all."
4. Hitherto darkness in general covered the earth, and gross darkness the people, -as unto the knowledge of God; only there was a twilight in the church. The day did not yet dawn, the " shadows did not
flee away," nor the " day-star shine" in the hearts of men. But when
the " Sun of Righteousness" did arise in his strength and beauty,
when the Son of God " appeared in the flesh," and in the discharge
of his office,-God himself, as unto his being, and manner of existence in three distinct persons, with all the glorious properties of
the divine nature, was illustriously manifested unto them that did
believe; and the light of the knowledge of them dispelled all the
shadows that were in the church, and shone into the darkness
which was in the world, so as that none continued ignorant of God
but those who would not see. See John i. 5, 14, 17, 18; 2 Cor.
iv. 3, 4.
Herein is the Lord Christ glorious. And this is that which I shall
now speak unto,-namely, how we may behold the glory of Christ in
the representation and revelation that is made of God and his glory,
in his person and office, unto all that do believe. For it is not so
much the declaration of the nature of the things themselves, wherein
the glory of Christ doth consist, as our way and duty in the beholding of them, which at present is designed.
He calls unto us, saying, " Behold me,-look unto me,-and be saved,"
Isa. xlv. 22. What is it that we see in Christ? what do we behold
in him? He asketh that question concerning his church, "What
will ye see in the Shulamite?"  Whereto he answers, " As it were
the company of two armies," Cant. vi. 13; or the two churches of the
Old and New Testament, t in order and beauty. We may inquire,
What shall we, what do we see in him? Do we see him as " the
image of the invisible God," representing him, his nature, properties, and will unto us? Do we see him as the " character," the " express image of the person of the Father," so that we have no need




AS THE REPRESENTATIVE OF GOD.             299
of Philip's request, " Lord, show us. the Father?" because having
seen him, we have seen the Father also, John xiv. 9.
This is our first saving view of Christ, the first instance of our beholding his glory by faith. So to see him as to see God in him, is
to behold his glory; for herein he is eternally glorious. And this is
that glory whose view we ought to long for and labour after. And
if we see it not, we are yet in darkness; yea, though we say we see,
we are blind like others. So David longed and prayed for it, when
yet he could behold it only in types and shadows, Ps. lxiii. 1, 2, " O
God, thou art my God; early will I seek thee: my soul thirsteth for
thee, my flesh longeth for thee;-to see thy power and thy glory, so as
I have seen thee in the sanctuary." For there was in the sanctuary
an obscure representation of the glory of God in Christ. How much
more should we prize that view of it which we may have with open
face, though yet " as in a glass!" 2 Cor. iii. 18.
Moses, when he had seen the works of God, which were great and
marvellous, yet found not himself satisfied therewith; wherefore, after
all, he prays that God " would show him his glory," Exod. xxxiii. 18.
He knew that the ultimate rest, blessedness, and satisfaction of the
soul, is not in seeing the works of God, but the glory of God himself.
Therefore did he desire some immediate dawnings of it upon him in
this world: " I beseech thee, show me thy glory." And if we have
right apprehensions of the future state of blessedness, we cannot but
have the same desire of seeing more of his glory in this life. But the
question is, How we may attain it? If we are left unto ourselves in
this inquiry, if we have no other way for it but the immediate fixing
of our thoughts on the immensity of the divine nature, we must come
every one to the conclusion that Agur makes on the like consideration, " Surely I am more brutish than any man, and have not the
understanding of a man. I neither learned wisdom, nor have the
knowledge of the holy. Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound
the waters in -a garment? who hath established all the ends of the
earth? what is his name, and what is his son's name, if thou canst
tell?" Prov. xxx. 2-4.
It is in Christ alone that we may have a clear, distinct view of the
glory of God and his excellencies. For him, and him alone, hath he
appointed the representative of himself unto us; and we shall take an
account hereof in one or two especial instances.  See John i. 18, xiv.
7-10; 2 Cor. iv. 6; Col. i. 15; Eph. iii. 4-10; Heb. i. 3.
1. Infinite wisdomn is one of the most glorious properties of the
divine nature; it is that which is directive of all the external works
of God, wherein the glory of all the other excellencies of God is manifested: wherefore the manifestation of the whole glory of God pro



300                  THE GLORY OF CHRIST
ceeds originally from infinite wisdom. But, as Job speaks, " Where
shall [this] wisdom be found; and what is the place of understanding? chap. xxviii. 12.  " Can we by searching find out God? can we
find out the Almighty unto perfection?" chap. xi. 7. As it is in itself
an essential, eternal property of the divine nature, we can have no
comprehension of it,-we can but adore it in that infinite distance
wherein we stand from God; but in its operations and effects it may
be discerned, for they are designed of God for its manifestation.
Among these, the most excellent is the contrivance of the great work
of the salvation of the church. So it is celebrated by the apostle,
Eph. iii. 9, 10, "To make all men see what is the fellowship of the
mystery which from the beginning of the world hath been hid in God,
who created all things by Jesus Christ: to the intent that now, unto
the principalities and powers in heavenly places, might be known by
the church the manifold wisdom of God."
If we have any interest in God, if we have any hopes of blessedness
in beholding of his glory unto eternity, we cannot but desire a view
(such as is attainable) of this infinite, manifold wisdom of God in this
life. But it is in Christ alone that we can discern anything of it;
for him hath the Father chosen and sealed to represent it unto us.
All the treasures of this wisdom are hid, laid up, and laid out in
him; —herein lies the essence and form of faith. Believers by it do
see the wisdom of God in Christ, in his person and office,-Christ the
wisdom of God.  Unbelievers see it not, as the apostle argues,
1 Cor. i. 22-24.
In beholding the glory of this infinite wisdom of God in Christ,
we behold his own glory also,-the glory given him of his Father; for
this is his glory, that in and by him, and him alone, the wisdom of
God is manifested and represented unto us. When God appointed
him as the great and only means of this end, he gave him honour and
glory above the whole creation; for it is but little of divine wisdom
which the works of it declare, in comparison of what is manifested in
Christ Jesus. We no way deny or extenuate the manifestation that
is made of the wisdom of God in the works of creation and providence.
It is sufficient to detect the folly of atheism and idolatry; and was
designed of God unto that end. But its comparative insufficiencywith respect unto the representation of it in Christ as to the ends of
knowing God aright and living unto him-the Scripture doth abundantly attest. And the abuse of it was catholic [i. e., universal], as
the apostle declares, Rom. i. 20, &c. To see this wisdom clearly is
our wisdom; and a due apprehension of it fills the souls of believers
" with joy unspeakable, and full of glory."
2. We may also instance in the love of God. The apostle tells us
that " God is love," 1 John iv. 8. Divine love is not to be considered




AS THE REPRESENTATIVE OF GOD.              301
only in its effects, but in its nature and essence; and so it is God
himself, for " God is love."  And a blessed revelation this is of the
divine nature; it casts out envy, hatred, malice, revenge, with all their
fruits, in rage, fierceness, implacability, persecution, murder, into the
territories of Satan.  They belong not unto God in his nature or
actings; for " God is love." So the same apostle tells us, that he who
"slew his brother was of the wicked one," 1 John iii. 12. He was
of the devil, his father, and his works did he do.
But the inquiry is as before,-HIow shall we have a view of this love,
of God as love? by what way or means shall we behold the glory
of it? It is hidden from all living, in God himself. The wise philosophers, who discoursed so much of the love of God, knew nothing of
this, that " God is love."  The most of the natural notions of men
about it are corrupt, and the best of them weak and imperfect.
Generally, the thoughts of men about it are, that he is of a facile and
easy nature, one that they may make bold withal in all their occasions; as the Psalmist declares, Ps. 1. 21. And whereas it must be
learned in its effects, operations, and divine ways of its manifestation,
those who know not Christ know nothing of them. And many things
in providence do interpose to hinder our views of this love; —for although, indeed, "God is love," yet " his wrath is revealed from heaven
agcainst the ungodliness of men;" as all things at this day are filled
with evidences of his anger and displeasure.  How, then, shall we
know, wherein shall we behold, the glory of God in this, that he is
LOVE?  The apostle declares it in the next words, 1 John iv. 9,
" 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." This is the only evidence given us that " God is love." Hereby
alone is the divine nature as such made known unto us,-namely, in
the mission, person, and office of the Son of God; without this, all is
in darkness as unto the true nature and supreme operation of this
divine love.
Herein do we behold the glory of Christ himself, even in this life.
This glory was given him of the Father,-namely, that he now should
declare and evidence that " God is love;" and he did so, " that in all
things he might have the pre-eminence."  Herein we may see how
excellent, how beautiful, how glorious and desirable he is, seeing in
him alone we have a due representation of God as he is love; which
is the most joyful sight of God that any creature can obtain.  He
who beholds not the glory of Christ herein is utterly ignorant of
those heavenly mysteries; —he knoweth neither God nor Christ,-he
hath neither the Father nor the Son. Hie knows not. God, because
he knows not the holy properties of his nature in the principal way
designed by infinite wisdom for their manifestation; he knows not




302                 THE GLORY OF CHRIST
Christ, because he sees not the glory of God in him. Wherefore,
whatever notions men may have from the light of nature, or from the
works of Providence, that there is love in God,-however they may
adorn them in elegant, affecting expressions,-yet from them no man
can know that " God is love." In the revelation hereof Christ hath
the pre-eminence; nor can any man comprehend anything of it aright
but in him. It is that which the whole light of the creation cannot
discover; for it is the spring and centre of the mystery of godliness.
These things are of the deep things of God, such as belong unto
that wisdom of God in a mystery which they that are carnal cannot
receive, as the apostle testifies, 1 Cor. ii. 14. But the meanest believer who lives in the exercise of faith, may have an understanding
of them so far as is needful unto his love and obedience. The sum
of the whole is this: If you would behold the glory of Christ as the
great means of your sanctification and consolation, as the only preparation for the beholding of his glory in eternal blessedness, consider
what of God is made known and represented unto you in him, wherein God purposed and designed to glorify himself in him. Now, this
is all that may be known of God in a saving manner,-especially his
wisdom, his love, his goodness, grace, and mercy, whereon the life of
our souls doth depend; —and the Lord Christ being appointed the
only way and means hereof, how exceeding glorious must he be in
the eyes of them that do believe!
These things being premised, I shall close this first consideration
of that glory of Christ which we behold by faith in this world, with
some such observations as may excite us unto the practice of this
great duty, and improvement of this great privilege,-the greatest
which on this side heaven we can be made partakers of.
There are some who regard not these things at all, but rather despise them. They never entertain any serious thoughts of obtaining
a view of the glory of God in Christ,-which is to be unbelievers.
They look on him as a teacher that came forth from God to reveal
his will, and to teach us his worship; and so indeed he was. But
this they say was the sole use of his person in religion,-which is
iflohammedanism. The manifestation of all the holy properties of
the divine nature, with the representation of them unto angels above
and the church in this world, as he is the image of the invisible God,
in the constitution of his person and the discharge of his office, are
things they regard not; yea, they despise and scorn what is professed
concerning them: for pride and contempt of others were always the
safest covert of ignorance; otherwise it would seem strange that men
should openly boast of their own blindness. But these conceptions
of men's minds are influenced by that unbelief of his divine person
which maketh havoc of Christianity at this day in the world.




AS THE REPRESENTATIVE OF GOD.              303
I speak of them whose minds are better disposed towards heavenly things; and unto them I say, Wherefore do you love Jesus
Christ? for so you profess to do. Wherefore do you trust in him?
wherefore do you honour him? wherefore do you desire to be in
heaven with him? Can you give a reason of this hope that is in
you,-an account why you do all or any of these things?  If you
cannot, all that you pretend towards him is but fancy and imagination; you fight uncertainly, as men beating the air. Or is one of your
reasons hereof, that in him you do by faith behold that glory of God,
with the holy properties of his nature, and their principal operations,
in order unto your own salvation and blessedness, which otherwise
would have been eternally hid from you? Herein is he " precious
unto them that do believe."
Let us, therefore, as many as are spiritual, be thus minded. Let
us make use of this privilege with rejoicing, and be found in the discharge of this duty with diligence.  For thus to behold the glory of
Christ is both our privilege and our duty. The duties of the Law
were a burden and a yoke; but those of the Gospel are privileges
and advantages.
It is a promise concerning the days of the New Testament, that
our " eyes shall see the King in his beauty," Isa. xxxiii. 17. We
shall behold the glory of Christ in its lustre and excellency. What
is this beauty of the King of saints? Is it not that God is in him,
and he is the great representative of his glory unto us? Wherefore,
in the contemplation of this glory consists the principal exercise of
faith. And who can -declare the glory of this privilege, that we who
are born in darkness, and deserved to be cast out into utter darkness,
should be translated into this marvellous " light of the knowledge of
the glory of God in the face of Jesus Christ? "
What are all the stained glories, the fading beauties of this world?
of all that the devil showed our Saviour from the mount? what are
they in comparison of one view of the glory of God represented in
Christ, and of the glory of Christ as his great representative?
The most pernicious effect of unbelief under the preaching of the
gospel is, that, together with an influence of power from Satan, " it
blinds the eyes of men's minds, that they should not see this glory
of Christ;" whereon they perish eternally, 2 Cor. iv. 3, 4.
But the most of those who at this day are called Christians are
strangers unto this duty.  Our Lord Jesus Christ told the Pharisees,
that notwithstanding all their boasting of the knowledge of God, they
had not " heard his voice at any time, nor seen his shape;" that is,
as Moses did. They had no real acquaintance with him, they had
no spiritual view of his glory. And so it is amongst ourselves; notwithstanding the general profession that is of the knowledge of Christ,




304                  THE GLORY OF CHRIST
they are but few who thus behold his glory; and therefore few who
are transformed into his image and likeness.
Some men speak much of the imitction of Christ, and following
of his example; and it were well if we could see more of it really in
effect. But no man shall ever become "like unto him" by bare
imitation of his actions, without that view or intuition of his glory
which alone is accompanied with a transforming power to change
them into the same image.
The truth is, the best of us all are wofully defective in this duty,
and many are discouraged from it because a pretence of it in some
hath degenerated into superstition; but we are loath at any time
seriously to engage in it, and come with an unwilling kind of willingness unto the exercise of our minds in it.
Thoughts of this glory of Christ are too high for us, or too hard
for us, such as we cannot long delight in; we turn away from them
with a kind of weariness: yet are they of the same nature in general
with our beholding of the glory of Christ in heaven, wherein there
shall be no weariness, or satiety, unto eternity. Is not the cause of it,
that we are unspiritual or carnal, having our thoughts and affections
wonted to give entertainment unto other things? For this is the
principal cause of our unreadiness and incapacity to exercise our minds
in and about the great mysteries of the Gospel, 1 Cor. iii. 1-3. And
it is so with us, moreover, because we do not stir up ourselves with
watchfulness and diligence in continual actings of faith on this blessed
object. This is that which keeps many of us at so low an ebb, as
unto the powers of a heavenly life and spiritual joys.
Did we abound in this duty, in this exercise of faith, our life in
walking before God would be more sweet and pleasant unto us,-our
spiritual light and strength would have a daily increase; —we should
more represent the glory of Christ in our ways and walking than
usually we do, and death itself would be most welcome unto us.
The angels themselves desire to look into the things of the glory
of Christ, 1 Peter i. 12. There is in them matter of inquiry and
instruction for the most high and holy spirits in heaven. The manifold wisdom of God in them is made known unto " principalities and
powers in heavenly places by the church," Eph. iii. 10. And shall
we neglect that which is the object of angelical diligence to inquire
into; especially considering that we are more than they concerned
in it?
Is Christ, then, thus glorious in our eyes?  Do we see the Father
in him, or by seeing of him?  Do we sedulously daily contemplate
on the wisdom, love, grace, goodness, holiness, and righteousness of
God, as revealing and manifesting themselves in him?  Do we sufficiently consider that the immediate vision of this glory in heaven will




AS THE REPRESENTATIVE OF GOD.              305
be our everlasting blessedness?  Doth the imperfect view which we
have of it here increase our desires after the perfect sight of it above?
With respect unto these inquiries I shall briefly speak unto sundry
sorts of men.
Some will say they understand not these things, nor any concernment of their own in them.  If they are true, yet are they notions
which they may safely be without the knowledge of; for, so far as
they can discern, they have no influence on Christian practice, or
duties of morality; and the preaching of them doth but take off the
minds of men from more necessary duties. But "if the gospel be
hid, it is hid unto them that perish." And unto the objection I say,1. Nothing is more fully and clearly revealed in the Gospel, than
that unto us Jesus Christ is " the image of the invisible God;" that
he is the character of the person of the Father, so as that in seeing
him we see the Father also; that we have "the light of the knowledge of the glory of God in his face alone," as hath been proved. This
is the principal fundamental mystery and truth of the Gospel; and
which if it be not received, believed, owned, all other truths are useless unto our souls. To refer all the testimonies that are given hereunto to the doctrine which he taught, in contradistinction unto his
person as acting in the discharge of his office, is anti-evangelical, antichristian, —turning the whole Gospel into a fable.
2. It is so, that the light of faith is given unto us principally to
enable us to behold the glory of God in Christ,-to contemplate on it,
as unto all the ends of its manifestation. So is it expressly affirmed,
2 Cor. iv. 6. If we have not this light, as it is communicated by the
power of God unto them that do believe, Eph. i. 17-19, we must be
strangers unto the whole mystery of the Gospel, 2 Cor. iv. 3, 4.
3. That in the beholding of the glory of God in Christ, we behold
his glory also. For herein is he infinitely glorious above the whole
creation, in that in and by him alone the glory of the invisible God is
represented unto us. Herein do our souls live. This is that whereby
the image of God is renewed in us, and we are made like unto the
first-born.
4. This is so far from being unnecessary unto Christian practice,
and the sanctified duties of morality, that he knows not Christ, he
knows not the Gospel, he knows not the faith of the catholic church,
who imagines that they can be performed acceptably without it. Yea,
this is the root whence all other Christian duties do spring, and
whereon they grow, whereby they are distinguished from the works
of heathens. He is no Christian who believes not that faith in the
person of Christ is the spring of all evangelical obedience; or who
knows not that faith respects the revelation of the glory of God in him.
If these things are so, as they are the most important truths of the
VOLT. I.                                           20




306                  THE GLORY OF CHRIST
Gospel, and whose denial overthrows the foundation of faith, and is
ruinous to Christian religion, certainly it is our duty to live in the
constant exercise of faith with respect unto this glory of Christ. And
we have sufficient experience of what kind of morality the ignorance
of it hath produced.
Others there are who may be some way strangers, but are no way
enemies, unto this mystery, and to the practical exercise of faith therein. To such I shall tender the ensuing directions:
1. Reckon in your minds, that this beholding of the glory of
Christ by beholding the glory of God, and all his holy properties in
him, is the greatest privilege whereof in this life we can be made
partakers. The dawning of heaven is in it, and the first-fruits of
glory; for this is life eternal, to know the Father, and Jesus Christ
whom he hath sent, John xvii. 3. Unless you value it, unless you
esteem it as such a privilege, you will not enjoy it; and that which
is not valued according unto its worth is despised. It is not enough to
think it a privilege, an advantage; but it is to be valued above other
things, according unto its greatness and excellency.  "Destruction
and death say, We have heard the fame thereof with our ears," Job
xxviii. 22. And if we do no more, we shall die strangers unto it;
we are to " cry after this knowledge, and lift up our voice for this
understanding," if we design to attain it.
2. As it is a great privilege, which requires a due valuation; so it is
a great mystery, which requires much spiritual wisdom to the right
understanding of it, and to direct in its practice, 1 Cor. ii. 4, 5. Flesh
and blood will not reveal it unto us, but we must be taught of God
to apprehend it, John i. 12, 13; Matt. xvi. 16, 17. Mere unsanctified
reason will never-enable us unto, nor guide us in, the discovery of
this duty. 1Men are not so vain as to hope for skill and understanding in the mystery of a secular art or trade, without the diligent use
of thoseaneans whereby it may be attained; and shall we suppose
that we m'ay lbe furnished with spiritual skill and wisdom in this sacred
mystery, without diligence in the use of the means appointed of God
for the attaining of it? The principal of them is fervent prayer.
Pray, then, with Moses, that God would show you this his glory; pray
with the apostle, that "the eyes of your understanding may be enlightened to behold it;" pray that the " God of our Lord Jesus Christ,
the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him." Fill your minds with spiritual
thoughts and contrivances about them.  Slothful and lazy souls never
obtain one view of this glory; the " lion in the way" deters them
from attempting it. Being carnal, they abhor all diligence in the use
of spiritual means, such as prayer and meditation on things unto them
uneasy, unpleasing, and difficult. Unto others the way partakes of




AS THE REPRESENTATIVE OF GOD.              307
the nature of the end; the means of obtaining a view of the glory of
Christ are of the same- kind, of the same pleasantness, with that view
itself in their proportion.
3. Learn the use hereof from the actings of cbotrary vicious habits.
When the minds of men are vehemently fixed on the pursuit of their
lusts, they will be continually ruminating on. the objects of them, and
have a thousand contrivances about them, until their "eyes' become
full of adulteries,. and they cannot cease from sinning;" as the apostle
speaks. The objects of their lusts have framed and raised an image
of themselves in their minds, and transformed them into their own
likeness.  Is this:the way of them who "' go down to the chambers
of death?"  Do they thus frame their souls, and make them meet
for destruction, until their words, gestures, actions, proclaim the frame
of their minds unto all that look upon them? And shall we be slothful and negligent in the contemplation of that glory which transforms
our minds into its own likeness, so' as that the eyes of our understandings shall be continually filled' with it, until we see him and
behold. him: continually, so as never to cease from the holy acts of
delight in him and love to him?
4. Would we, then, behold the glory of God as he manifesteth it-in
and by the holy properties of his nature, with their blessed operations
and effects?-without which we have nothing of the power of religion
in us, whatever we pretend:: this alone is the way of it.  Go to the
whole creation, and all things contained in it; they can say no more,
but, " We have heard the fame and-report- of these things," and what.
we: have heard we declare; but it is- but' a little' portion of them that
we are acquainted withal. "The heavens," indeed, " declare the glory
of God, and the firmament showeth his handy-work." " The invisible
things of God are understood by the things that are made, even his'
eternal power andiGodhead."  But, comparatively, it is but little thatwe can hence learn of these things, as to that we may behold of them
in Christ Jesus. How blind herein was the best philosopher in comparison of the meanest of the apostles; yea, of him who is least in the
kingdom of heaven!
But herein it is required that we rest not- in the notion of this
truth, and a bare assent' unto the doctrine of it. The affecting power
of it upon our hearts is that which we should aim at. Wherein doth
the blessedness of the saints above consist? Is it not herein, that they
behold and see the glory' of God in Christ? And what is the effect
of it upon those blessed souls? Doth it not change them into the
same image, or make them like unto Christ? Doth it not fill and
satiate them with joy, -rest, delight, complacency, - and ineffable satisfaction? Do we expect, do we desire,.the same state of blessedness?
It is our present view of- the glory of Christ which is our initiation




308                  THE GLORY OF CHitRIST
thereinto, if we are exercised in it, until we have an experience of its
transforming power in our souls.
These things are, it may be, of little use unto some. Such as are
babes in spiritual knowledge and understanding, -either because they
are carnal, 1 Cor. iii. 1, 2, -or slothful in hearing, tHeb. v. 12-14,are not capable of these divine mysteries. And therefore the apostle
did, in an especial manner, declare this wisdom of God in a mystery
unto them that were perfect, 1 Cor. ii. 6, 7;-that is, who were more
grown in spiritual knowledge, and had their "senses exercised to
discern -good and -evil."  It is unto them who are exercised in the
contemplation of invisible things, who delight to walk in the more
retired paths of faith and love, that they are precious.
Some few inferences from the whole of what hath been declared
shall put a close to this part of our Discourse.
1. The holy properties of the divine nature are not only represented
unto our faith in Christ, as to their own essential glory, but as they
are in the, exercise of their powers for the salvation of the church.
In him do we -behold the wisdom, goodness, love, grace, mercy, and
power of God, acting themselves in the contrivance, constitution, and
efficacious-:accomplishment of the great work of our redemption and
salvation. This gives, as unto us, an unutterable lustre unto the native
amiableness of the divine excellencies. The wisdom and love of God
are in, themselves infinitely glorious,-infinitely amiable; —nothing can'be added unto them,-there can be no increase of their essential glory.
Howbeit, as they are eternally resident in the divine nature, and absolutely the same with it, we cannot so comprehend them as to have an
endearing, satiating view of their glory, but as they are exerted in the
work:of the redemption and salvation of the church,-as they are -expressed, communicating their blessed effects unto the souls of them
that do believe,-which is done only in Christ;'so the beams of their
glory.'shine: unto us with unspeakable refreshment and joy, 2 Cor.
iv. 6..Hence the apostle, on the consideration of the actings of the
holy properties of God in this blessed work, falls into that contemplation, " 0 the depth of the riches both of the wisdom and knowledge
of -God.! -how unsearchable are his judgments, and his ways past finding out!:For who hath known the mind of the Lord? or who hath
been his counsellor? or who hath first given to him, and it shall be
recompensed unto him again? For of him, and through him, and to
him, are all things: to whom be gloryfor ever. Amen," Rom. xi.
33-36.
2. In and through Christ we do believe in God, 1 Pet. i. 21. This
is the life of our souls. God himself, in the infinite perfections of his
divine nature, is the ultimate object of our faith. But he is not here
the immediate object of it; but the divine way and means of the




AS THE REPRESENTATIVE OF GOD.            309
manifestation of himself and them unto us, are so. Through Christ
we believe in God. By our belief in him we come to place our faith
ultimately in God himself; and this we can no otherwise do but by
beholding the glory of God in him, as hath been declared.
3. This is the only way whereby we may attain the saving, sanctifying knowledge of God. Without this, every beam of divine light
that shines on us, or gleams from without (as the light shineth into
darkness when the darkness comprehendeth it not, John i. 5), every
spark that ariseth from the remainders of the light of nature within,
doth rather amaze the minds of men than lead them into the saving
knowledge of God. So a glance of light in a dark night, giving a
transient view of various objects, and passing away, doth rather amaze
than direct a traveller, and leave him more exposed unto wandering
than before. Such were all those notions of the Divine Being and
his excellencies, which those who boasted themselves to be wise among
the heathen embraced and improved. They did but fluctuate in their
minds; they did not transform them into the image and likeness of
God, as the saving knowledge of him doth, Col. iii. 10.
So the apostle expresseth this truth, "Where is the wise? where
is the scribe? where is the disputer of this world? hath not God
made foolish the wisdom of this world? For after that, in the wisdom
of God, the world by wisdom knew not God, it pleased God by the
foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ
crucified, unto the Jews a stumbling-block, and unto the Greeks
foolishness; but unto them which are called, both Jews and Greeks,
Christ the power of God, and the wisdom of God," 1 Cor. i. 20-24.
After it was evident unto all, that the world, the wise, the studious,
the contemplative part of it, in the wisdom of God, disposing them
into that condition wherein they were left unto themselves, in their
own wisdom, their natural light and reason, did not, could not, come
to the saving knowledge of God, but were puffed up into a contempt
of the only way of the revelation of himself as weakness and folly;it pleased God then to manifest all their wisdom to be folly, and to
establish the only means of the knowledge of himself in Christ Jesus.
CHAPTER III.
The Glory of Christ in the mysterious Constitution of his Person.
The second thing wherein we may behold the glory of Christ, given
him of his Father, is in the mysterious constitution of his Person, as




310                  THE GLORY OF CHRIST
he is God and man in one and the same person. There are in him,
in his one single individual person, two distinct natures; the one,
eternal, infinite, immense, almighty,-the form and essence of God;
the other, having a beginning in time, finite, limited, confined unto a
certain place, —which is our nature, which he took on him when he was
"made flesh, and dwelt among us."  The declaration of the nature of
this glory is a part of my discolrse of the Person of Christ, whereunto I refer the reader: —my present design is of another nature.
This is that glory whose beams are so illustrious, as that the blind
world cannot bear the light and beauty of them.  Multitudes begin
openly to deny this incarnation of the Son of God,-this personal
union of God and man in their distinct natures. They deny that
there is either glory or truth in it; and it will ere long appear (it begins already to evidence itself) what greater multitudes there are, who
yet do not, who yet dare not, openly reject the doctrine of it, who in
truth believe it not, nor see any glory in it. Howbeit, this glory is
the glory of our religion,-the glory of the church,-the sole Rock
whereon itG is built, —the only spring of present grace and future
glory.
This is that glory which the angels themselves desire to behold, the
mystery whereof they "bow down to look into," I Peter i. 1].2. So
was their desire represented by the cherubim in the most holy place
of the tabernacle; for they were a shadow of the ministry of angels
in the chtirch. The ark and the mercy-seat were a type of Christ in
the discharge of his office; and these cherubim were made standing
over them, as being in heaven above; but earnestly looking down
upon them in a posture of reverence and adoration.  So they did of
old; and in their present contemplation of it consists no small part of
their eternal blessedness.
Hereon depends the ruin of Satan and his kingdom.  His sin, so
far as we can conceive, consisted of two parts.  1. His pride against
the person of the Son of God, by whom he was created.  "For by
him were all things created that are" (or were when first created) " in
heaven, whether they be thrones, or dominions, or principalities, or
powers," CoL i. 16. Against him he lifted up himself,;-whlich was the
beginning:of his transgression.  2. Envy against mankind, made in
the image of God, of the Son of God the first-born.  This completed
his sin; nothing was now left whereon to act his pride and malice.
Unto his eternal confusion a-id ruin, God, in infinite wisdom, unites
both the natures he had sinned agsainstin the one person of the Son;
who was the first object of his pride and malice.  Hereby his destruction is attended with everlasting shame in the discovery of his folly,
wherein he would have contended with -infinite wisdom, as well as
misery, by the pow.ers of the two natures united min one person.




IN THE CONSTITUTION OF IHIS PERSON.        311
Here lies the foundcation of the church. The foundation of the
whole old creation was laid in an act of absolute sovereign power.
Hereby God " hanged the earth upon nothing."  But the foundation
of the church is on this mysterious, immovable rock, " Thou art the
Christ, the Son of the living God;"-on the most intimate conjunction
of the two natures, the divine and human, in themselves infinitely
distant, in the same person.
We may name one place wherein it is gloriously represented unto
us, Isa. ix. 6, " For unto us a child is born, unto us a son is given;
and the government shall be upon his shoulder: and his name shall be
called Wonderful, Counsellor, The mighty God, The everlasting Father,
The Prince of Peace."' Here must the whole church fall down and
worship the Author of this wonderful contrivance; and, captivating
their understandings unto the obedience of faith, humbly adore what
they cannot comprehend.
This was obscurely represented unto the church of old, Exod. iii.
2-6, " And the Angel of the LoRD appeared unto him in a flame
of fire out of the midst of a bush; and he looked, and, behold, the
bush burned with fire, and the bush was not consumed. And Moses
said, I will now turn aside, and see this great sight, why the bush is
not burnt. And when the LoRD  saw that he turned aside to see,
God called unto him out of the midst of the bush, and said, 1Moses,
Moses. And he said, Here am I. And he said, Draw not nigh
hither: put off thy shoes from off thy feet; for the place whereon thou
standest is holy ground. Moreover he said, I am the God of thy
father, the God of Abraham," &c.
This fire was a type or declaration of the presence of God in the
person of the Son. For with respect unto the Father he is called an
Angel, the Angel of the covenant; but absolutely in himself, he was
Jehovah, the " God of Abraham," &c. And of his presence the fire
was a proper representation. For in his nature he is as a " consuming
fire;" and his present work was the delivery of the church out of a
fiery trial. This fire placed itself in a bush, where it burned; but the
bush was not consumed. And although the continuance of the fire
in the bush was but for a short season, a present appearance, yet
thence was God said to dwell in the bush: " The good-will of him
that dwelt in the bush," Deut. xxxiii. 16. And this is so spoken,
because the being of the fire in the bush for a season was a type of
him in whom " the fulness of the Godhead dwelt bodily," and that
for ever, Col. ii. 9,-of him who was " made flesh, and dwelt among
us," John i. 14. The eternal fire of the divine nature dwells in the
bush of our frail nature, yet is it not consumed thereby. God thus
dwells in this bush, with all his good-will towards sinners.
Moses looked on this sight as a marvellous and wondrous thing.




312                  TIIE GLORY OF CHRIST
And if it were so in the type, what is it in the truth, substance, and
reality of it?
And by direction given unto him to " put off his shoes," we are
taught to cast away all fleshly imaginations and carnal affections, that
by pure acts of faith we may behold this glory,-the glory of the onlybegotten of the Father.
I design not here to insist on the explication or confirmation of this
glorious truth, concerning the constitution of the person of Christ in
and by his incarnation. What I can comprehend, what I do believe
concerning it, I have fully declared in a large peculiar treatise.' Here
I take the truth itself as known, or as it may be thence learned. My
present business is only to stir up the minds of believers unto a due
contemplation of the glory of Christ in the sacred, mysterious constitution of his person, as God and man in one. So much as we abide
herein, so much do "we live by the faith of the Son of God;"-and
God can, by a spirit of wisdom and revelation, open the eyes of our
understandings, that we may behold this glory unto our ineffable
consolation and joy. And unto the diligent discharge of our duty
herein I shall offer the ensuing directions:
1. Let us get it fixed on our souls and in our minds, that this glory
of Christ in the divine constitution of his person is the best, the most
noble, useful, beneficial object that we can be conversant about in our
thoughts, or cleave unto in our affections.
What are all other things in comparison of the " knowledge of
Christ?' In the judgment of the great apostle, they are but " loss
and dung," Phil. iii. 8-10. So they were to him; and if they are not
so to us we are carnal.
What is the world, and what are the things thereof, which most
men spend their thoughts -about, and fix their affections on? The
Psalmist gives his judgment about them, in comparison of a view of
this glory of Christ, Ps. iv. 6, " Many say, Who will show us any
good?", —Who will give and help us to attain so much in and of this
world as will give rest and satisfaction unto our minds? That is the
good inquired after. But, saith he, " Lord, lift thou up the light of
thy countenance upon us."  The light of the glory of God in the face
of Christ Jesus is that satisfactory good alone which I desire and
seek after.
The Scripture reproacheth the vanity and folly of the minds of
men, in that "they spend their money for that which is not bread,
and their labour for that which profiteth not,"  They engage the
vigour of their spirits about perishing things, when they have durable
substance and riches proposed unto them.
1 See the preceding treatise,' Christologia; or, a Declaration of the Glorious
Mystery of the Person of Christ."




IN THE CONSTITUTION OF HIS PERSON.          313
How do men for the most part exercise their minds? what are
they conversant about in their thoughts?
Some by them " make provision for the flesh, to fulfil the lusts
thereof;" as Rom. xiii. 14. They search about continually in their
thoughts for objects suited unto their lusts and carnal affections, coining, framing, and stamping of them in their imaginations. They fix
their eyes with delight on toads and serpents, with all noisome, filthy
objects, —refusing, in the meantime, to behold the beauty and glory
of the light of the sun. So is it with all that spend their thoughts
about the objects of their sinful pleasures,-refusing to look up after
one view of this glory of Christ.
Some keep their thoughts in continual exercise about the tlings
of this world, as unto the advantages and emoluments which they
expect from them. Hereby are they transformed into the image of
the world, becoming earthly, carnal, and vain. Is it because there is
no God in Israel that these applications are made unto the idol of
Ekron? that there is no glory, no desirableness in Christ for men to
inquire after, and fix their minds upon? O the blindness, the darkness, the folly of poor sinners! Whom do they despise? and for what?
Some, of more refined parts and notional minds, do arise unto a
sedulous meditation on the works of creation and providence. Hence
many excellent discourses on that subject, adorned with eloquence,
are published among us. And a work this is worthy of our nature,
and suited unto our rational capacities; yea, the first end of our
natural endowment with them. But in all these things, there is no
glory in comparison of what is proposed to us in the mysterious constitution of the person of Christ. The sun hath no glory, the moon
and stars no beauty, the order and influence of the heavenly bodies
have no excellency, in comparison of it.
This is that which the Psalmist designs to declare, Ps. viii., " O
LORD our Lord, how excellent is thy name in all the earth I who hast
set thy glory above the heavens. When I consider thy heavens, the
work of thy fingers, the moon and the stars, which thou hast ordained;
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."
He is engaged in a contemplation of the glory of God in his works;
and he concludes that the fabric of heaven, with the moon and stars
therein (for it was his meditation by night, when he beheld them),
was exceeding glorious, and greatly to be admired. This casts his
thoughts on the poor, weak, infirm nature of man, which seems as
nothing in comparison of those glories above; but immediately hereon




31.4                THE GLORY OF CHRIST
he falls into an admiration of the wisdom, goodness, and love of God,
exalting that nature incomparably above all the works of creation in
the person of Jesus Christ; as the apostle expounds this place, Heb.
ii. 5, 6.
This, therefore, is the highest, the best, the most useful object of
our thoughts and affections. He who hath had a real view of this
glory, though he know himself to be a poor, sinful, dying worm of
the earth, yet would he not be an angel in heaven, if thereby he
should lose the sight of it; for this is the centre wherein all the lines
of the manifestation of the divine glory do meet and rest.
Look unto the things of this world,-wives, children, possessions,
estates, power, friends, and honour; how amiable are they! how desirable unto the thoughts of the most of men! But he who bath
obtained a view of the glory of Christ, will, in the midst of them all,
say, " Whom have I in heaven but thee? and there is none on earth
that I desire besides thee," Ps. lxxiii. 25; "For who in the heaven
can be compared unto the LORD? who among the sons of the mighty
can be likened unto the LORD?" Ps. lxxxix. 6.
He himself, out of his infinite love and ineffable condescension,
upon the sight and view of his church, and his own graces in her,
wherewith she is adorned, doth say, " Thou hast ravished my heart,
my sister, my spouse; thou hast ravished my heart with one of thine
eyes, with one chain of thy neck," Cant. iv. 9. How much more
ought a believing soul, upon a view of the glory of Christ, in whom
it pleased the Father that all fulness should dwell, to say, Thou hast
ravished my heart, taken it away from me! "O thou whom my soul
loveth," one glance of thy glorious beauty upon me hath quite overcome me,-hath left no heart in me unto things here below! If it
be not thus with us frequently,-if we value not this object of our
minds and affections, -if we are not diligent in looking up unto him
to behold his glory, —it is because we are carnal, and not in any good
measure partakers of the promise, that " our eyes shall see the King
in his beauty."
2. Our second direction unto the same end is, that we diligently
study the Scripture, and the revelations that are made of this glory
of Christ therein. To behold it, is not a work of fancy or imagination; it is not conversing with an image framed by the art of men
without, or that of our own fancy within, but of faith exercised on
divine revelations. This direction he gives us himself, John v. 39,
"Search the Scriptures; for they are they which testify of me." The
way whereby this is done is fully set before us in the example of the
holy prophets under the Old Testament, 1 Peter i. 11-13.
This principle is always to be retained in our minds in reading of
the Scripture,-namely, that the revelation and doctrine of the person




IN THE CONSTITUTION OF HIS PERSON.           315
of-Christ and his office, is the foundation whereon all other instructions of the prophets and apostles for the edification of the church are
built, and whereinto they are resolved; as is declared, Eph. ii. 20-22.
So our Lord Jesus Christ himself at large makes it manifest, Luke
xxiv. 26, 27, 45, 46. Lay aside the consideration hereof, and the
Scriptures are no such thing as they pretend unto,-namely, a revelation of the glory of God in the salvation of the church; nor are
those of the Old Testament so at this day unto the Jews, who own
not this principle, 2 Cor. iii. 13-16. There are, therefore, such revelations of the person and glory of Christ treasured up in the Scripture, from the beginning unto the end of it, as may exercise the faith
and contemplation of believers in this world, and shall never, during
this life, be fully discovered or understood; and in divine meditations
of these revelations doth much of the life of faith consist.
There are three ways whereby the glory of Christ is represented
unto us in the Scripture. First, By direct descriptions of his glorious person and incarnation.  See, among other places, Gen. iii. 15;
Ps. ii. 7-9, xlv. 2-6, lxviii. 17, 18, cx.; Isa.vi. 1-4, ix. 6; Zech. iii. 8;
John i. 1-3; Phil. ii. 6-8; Heb. i. 1-3, ii. 14-16; Rev. i ] 7, 18.
Secondly, By prophecies, promises, and express instructions concerning him, all leading unto the contemplation of his glory, which are
innumerable.  Thirdly, By the sacred institutions of divine worship
under the Old Testament: for the end of them all was to represent
unto the church the glory of Christ in the discharge of his office; as
we shall see afterward.
We may take notice of an instance in one kind under the Old
Testament, and of one and another under the New.
His personal appearances under the Old Testament carried in
them a demonstration of his glory. Such was that in the vision which
Isaiah had, "when he saw his glory, and spake of him," chap. vi. 1, 2,
" I saw the Lord sitting upon a throne, high and lifted up, and his
train filled the temple. Above it stood the seraphim," &c. It was
a representation of the glory of the divine presence of Christ filling
his human nature, the temple of his body, with a train of all-glorious
graces. And if this typical representation of it was so glorious, as
that the seraphim were not able steadfastly to behold it, but " covered
their faces" upon its appearance, verse 2, how exceeding glorious is.
it in itself, as it is openly revealed in the Gospel!
Of the same nature are the immediate testimonies given unto him
from heaven in the New Testament. So the apostle tells us, "he received from God the Father honour and glory, when there came such
a voice to him from the excellent glory, This is my beloved Son, in
whom I am well pleased," 2 Peter i. 17, The apostle intendsthe time
of his transfiguration in the mount; for so he adds, verse 18, "And




31] 6               THE GLORY OF CHRIST
this voice which came from heaven we heard, when we were with him
in the holy mount." Howbeit, at sundry other times he had the same
testimony, or to the same purpose, from God, even the Father, in
heaven. Herein God gave him honour and glory, which all those
that believe in him should behold and admire; not only those who
heard this testimony with their bodily ears, but all unto whom it is
testified in the Scripture, are obliged to look after, and contemplate
on, the glory of Christ, as thus revealed and proposed. From the
throne of his excellency, by audible voices, by visible signs, by the
opening of the heavens above, by the descent of the Holy Spirit upon
him, God testified unto him as his eternal Son, and gave him therein
honour and glory. The thoughts of this divine testimony, and the
glory of Christ therein, hath often filled the hearts of some with joy
and delight.
This, therefore, in reading and studying the holy Scripture, we
ought with all diligence to search and attend unto, as did the prophets
of old (1 Peter i. 11, 12), if we intend by them to be made " wise unto
salvation."
We should herein be as the merchant-man that seeks for pearls; he
seeks for all sorts of them, but when he hath found one of "great
price," he parts with all to make it his own, Matt. xiii. 45, 46. The
Scripture is the field, the place, the mine where we search and dig for
pearls. See Prov. ii. 1-5. Every sacred truth that is made effectual
unto the good of our souls, is a pearl whereby we are enriched; but
when we meet with, when we fall upon this pearl of price, the
glory of Christ,-this is that which the soul of a believer cleaves
unto with joy.
Then do we find food for souls in the word of truth, then do we
taste how gracious the Lord is therein, then is the Scripture full of
refreshment unto us as a spring of living water,-when we are taken
into blessed views of the glory of Christ therein. And we are in the
best frame of duty, when the principal motive in our minds to contend earnestly for retaining the possession of the Scripture against
all that would deprive us of it, or discourage us from a daily diligent search into it, is this,-that they would take from us the only
glass wherein we may behold the glory of Christ. This is the glory
of the Scripture, that it is the great, yea, the only, outward means
of representing unto us the glory of Christ; and he is the sun in
the firmament of it, which only hath light in itself, and communicates it unto all other things besides.
3. Another direction unto this same end is, that having attained
the light of the knowledge of the glory of Christ from the Scripture,
or by the dispensation of the truth in the preaching of the gospel, we
would esteemn it our duty frequently to meditate thereon.




IN THE CONSTITUTION OF HIS PERSON.           317
Want hereof is that fundamental mistake which keeps many among
us so low in their grace, so regardless of their privileges.  They hear
of these things, they assent unto their truth, at least they do not gainsay them; but they never solemnly meditate upon them. This they
esteem a work that is above them, or are ignorant totally of it, or
esteem themselves not much concerned in it, or dislike it as fanaticism. For it is that which no considerations can engage a carnal
mind to delight in. The mind must be spiritual and holy, freed from
earthly affections and encumbrances, raised above things here below,
that can in a due manner meditate on the glory of Christ. Therefore
are the most strangers unto this duty, because they will not be at the
trouble and charge of that mortification of earthly affections,-that
extirpation of sensual inclinations, —that retirement from the occasions of life, which are required thereunto. See the treatise on Spiritual-mindedness.
It is to be feared that there are some who profess religion with an
appearance of strictness, who never separate themselves from all other
occasions, to meditate on Christ and his glory; and yet, with a strange
inconsistency of apprehensions, they will profess that they desire nothing more than to behold his glory in heaven for ever. But it is
evident, even in the light of reason, that these things are irreconcilable. It is impossible that he who never meditates with cdelight on
the glory of Christ here in this world, who labours not to behold it by
faith as it is revealed in the Scripture, should ever have any real gracious desire to behold it in heaven. They may love and desire the
fruition of their own imaginations; —they cannot do so of the glory
of Christ, whereof they are ignorant, and wherewith they are unacquainted.  It is, therefore, to be lamented that men can find time
for, and have inclinations to think and meditate on, other things, it may
be'earthly and vain; but have neither heart, nor inclination, nor
leisure, to meditate on this glorious object. What is the faith and
love which such men profess?  How will they find themselves deceived in the issuel
4. Let your occasional thoughts of Christ be mnany, and multiplied
every day. He is not far from us; we may make a speedy address
unto him at any time.  So the apostle informs us, Rom. x. 6-8,
" Say not in thine heart, Who shall ascend into heaven? (that is, to
bring Christ down from above;) or, Who shall descend into the deep?
(that is, to bring up Christ again from the dead.)" For "the word is
nigh thee, even in thy mouth, and in thy heart." The things that
Christ did were done at a distance from us, and they are long since
past. But, saith the apostle, " The word" of the Gospel wherein these
things are revealed, and whereby an application is made of them unto
our souls, is nigh unto us, even in our hearts; that is, if we are true




318                  THE GLORY OF CHRIST
believers, and have mixed the word with faith;-and so it, exhibiteth
Christ and all the benefits of his mediation unto us. If, therefore,
this word is. in our hearts, Christ is nigh unto us. If we turn at any
time into ourselves to converse with the word that abideth in us, there
we shall find him ready to receive us into communion with himself;
that is, in the light of the knowledge of Christ which we have by the
word, we may have sudden, occasional thoughts of him continually:'
and where our minds and affections are so filled with other things
that we are not ready for converse with him who is thus nigh unto)
us by the word, we are spiritually indisposed.
So, to- manifest how nigh he is unto us, it is said that " he stands
at the door, and. knocks," Rev. iii. 20, in the continual tender that he
makes of himself and his grace unto our souls. For he- is always accompanied with the glorious train of his graces; and if they are not'
received, he himself is not so. It is to no purpose to boast of Christ,
if we have not an evidence of his graces in our hearts and lives.  But
unto whom he is the hope, of future glory, unto them he is the life of
present. grace..
Sometimes it may be that He is withdrawn from us, so as that we
cannot hear his voice,.nor behold his countenance, nor obtain any
sense.of his love, though we seek him with diligence. In this state,
all our thoughts and meditations concerning him will be barren and:
fruitless, bringing in no spiritual refreshment into our souls. And if
we learn to be content with such lifeless,,unaffecting thoughts of him
as bring in no experience of his love, nor give us a real view of the
glory of his person, we shall wither away as: unto all the power of
religion.
What is our duty in this case is so fully expressed by the spouse
in the Canticles, as represents it plainly unto the minds of believers,
who have any experience of these things, chap. iii. 1-4, "By night
on my bed- I:sought him whom my soul loveth: I sought him, but I
found him not.  I will rise now, and go about the city in the streets,
and in the broad ways I will seek him whom my soul loveth: Isought him, but I found him not.  The watchmen that' go:about-the
city found me: to whom I said, Saw ye him whom, my soul loveth?
It' was but a little that I passed from them, but: I found him whom;
my soul loveth: I held him, and would not let him.go."  The like
account she gives of herself, and of her behaviour on: the. like occasion, chap. v. 2-8.
This is the substance of what by this example we are instructed
unto. The Lord Christ is pleased sometimes to withdraw himself'
from the spiritual experience of:believers; as to any refreshing. sense
of his love, or the fresh communications of consolatory graces.? Those
who never had experience of any such thing, who never had any re



IN THE CONS`TTUTION -OF HIS PERSON.          319,
freshing communion with him, cannot be sensible. of his absence;they never were so of his presence. But those whom he hath visited,to whom he hath given of his loves,-with whom he hath made his
abode, whom he hath refreshed, relieved, and comforted,-in whomn
he hath lived in the power of his grace,-they know what it is to be
forsaken by him, though but for a mnoment. And their trouble is increased, when they seek him with diligence in the wonted ways of
obtaining his presence, and cannot find him.  Our duty, in this case,
is to persevere in our inquiries after him, in prayer, meditation,
mourning, reading and hearing of the Word, in all ordinances of
divine worship, private and public, in diligent obedience,-until we
find him, or he return unto us, as in former days.
It were well if all churches and professors now would manifest the
same diligence herein as did the church. of old- in this example.
Many of them, if they are not hardened by the deceitfulness of sin,
cannot but be sensible that the Lord Christ is variously withdrawn
from them, if ever they had experience of the power of his presence.
Yet are the generality of them far from the frame of heart here described in the spouse; for they are slothful, careless, negligent, and
stir not up themselves to inquire after him, or his return unto their
souls.  So was it with Laodicea of old, so was it with Sardis, and so
it is to be feared that-it is:with many at present. But to return.
Generally, Christ is nigh unto believers,'and of a ready access.; and
the principal actings of the life of faith consist in the frequency of
our thoughts concerning him; for hereby Christ liveth in us, as he is
said- to do, Gal. ii. 20. This we cannot do, unless we have frequent
thoughts. of him and converse with him. It is often said among men,
thlat one lives in another.; this cannot be but where the affections
of one are so engaged unto another, that night and day he thinks
of him, and is thereby, as it were, present with him.  So ought it
to be between Christ and believers.  He dwells in them by faith;
but the actings of this life in them (as wherever life is, it will be in
act and exercise) are proportionable unto their thoughts of him, and
delight in him.
If, therefore, we would behold the glory of Christ, the present
direction is, that on all occasions, and frequently when there are no
occasions for it by the performance of other duties, we would abound
in thoughts of him and his glory. I intend not at present fixed and
stated meditations, which were spoken unto before; but such thoughts
as are more transient, accoiding as our opportunities are. And a
great rebuke it ought to be unto us, when Christ hath at any time
in a day been long out of our minds. The spouse affirms that, ere
she was aware, her soul made her as the chariots of Ammi-nadib,
Cant. vi. 12. It so fell out, that when she had no thoughts, no de



320                 THE GLORY OF CHRIST
sign or purpose, for attendance on communion with Christ, that she
was surprised into a readiness and willingness unto it. So it will be
with them that love him in sincerity. Their own souls, without previous designs or outward occasions, will frequently engage them in
holy thoughts of him; which is the most eminent character of a truly
spiritual Christian.
5. The next direction is, that all our thoughts concerning Christ
and his glory should be accompanied with admiration, adoration,
and thanksgiving.  For this is such an object of our thoughts and
affections as, in this life, we can never fully comprehend,-an ocean
whose depths we cannot look into. If we are spiritually renewed, all
the faculties of our souls are enabled by grace to exert their respective
powers towards this glorious object. This must be done in various
duties, by the exercise of various graces, as they are to be acted by the
distinct powers-of the faculties of our minds. This is that which is
intended where we are commanded " to love the Lord with all our
souls, with all our minds, with all our strength,"  All the distinct
powers of our souls are to be acted by distinct graces and duties in
cleaving unto God by love. In heaven, when we are come to our
centre, that state of rest and blessedness which our nature is ultimately capable of, nothing but one infinite, invariable object of our
minds and affections, received by vision, can render that state uninterrupted and unchangeable. But whilst we are here we know or see
but in part, and we must also act our faith and love on part of that
glory, which is not at once entirely proposed unto us, and which as
yet we cannot comprehend.  Wherefore we must act various graces
in great variety about it;-some at one time, some at another, according unto the powers of all our renewed faculties.  Of this sort are
those mentioned of adoration, admiration, and thanksgiving; which
are those acts of our minds wherein all others do issue when the object is incomprehensible. For unto them we are enabled by grace.
One end of his illustrious coming unto the judgment of the last
day is, that he may be " admired in all them that believe," 2 Thess.
i. 10. Even believers themselves shall be filled with an overwhelming admiration upon his glorious appearance. Or if the meaning be,
not that he shall be admired by them, but admired in them, because
of the mighty works of his grace and power in their redemption,
sanctification, resurrection, and glory, it is to the same purpose,-he
" comes to be admired." And, according to the prospect which we
have of that glory ought our admiration to be.
And this admiration will issue in adoration and thanksgiving;
whereof we have an eminent instance and example in the whole
church of the redeemed, Rev. v. 9-1 4, "They sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof:




IN THIE CONSTITUTION OF HIS PERSON.          321
for thou wast slain, and hast redeemed us to 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 of the living creatures, and of the elders: and the number of them was ten thousand times ten thousand, and thousands of
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 I saying, Blessing, and honour,
and glory, and power, be unto him that sitteth upon the throne, and
unto the Lamb, for ever and ever."
The design of this Discourse is no more, but that when by faith we
have attained a view of the glory of Christ, in our contemplations on
his person, we should not pass it over as a notion of truth which we
assent unto,-namely, that he is thus glorious in himself,-but endeavour to affect our hearts with it, as that wherein our own principal
interest doth lie; wherein it will be effectual unto the transformation of our souls into his image.
But some, it may be, will say, at least I fear some may truly say,
that these things do not belong unto them; they do not find that
ever they had any benefit by them: they hope to be saved as well as
others by the mediation of Christ; but as to this beholding of his
glory by constant meditation and actings of faith therein, they know
nothing of it, nor are concerned in it. The doctrine which they are
taught out of the Scripture concerning the person of Christ, they give
their assent unto; but his glory they hope they shall see in another
world;-where they never yet inquired after it.
So it will be. It is well if these things be not only neglected, because the iminds of men are carnal, and cannot discern spiritual things,
but also despised, because they have an enmity unto them. It is not
for all to walk in these retired paths;- not for them who are negligent and slothful, whose minds are earthly and carnal. Nor can
they herein sit at the feet of Christ with Mary when she chose the
better part, who, like Martha, are cumbered about many things here
in this world. Those whose principal design is to add unto their present enjoyments (in the midst of the prosecution whereof they are
commonly taken from them, so as that their thoughts do perish, because not accomplished) will never understand these things. Much
less will they do so, whose work it is to make provision for the flesh,
to fulfil it in the lusts thereof.
They must make it their design to be heavenly-minded who will
find a relish in these thinf.s. Those who are strangers unto holy
VOL. I.                                            21




322                 THE GLORY OF CHRIST
meditation in general will be strangers unto this mystery in a peculiar manner.
Some men can think of the world, of their relations, and the manifold occasions of life; but as unto the things that are above, and
within the veil, they are not concerned in them.
With some it is otherwise. They profess their desire to behold
the glory of Christ by faith; but they find it, as they complain, too
high and difficult for them. They are at a loss in their minds, and
even overwhelmed, when they begin to view his glory. They are
like the disciples who saw him in his transfiguration;-they were filled
with amazement, and knew not what to say, or said they knew not
what. And I do acknowledge, that the weakness of our minds in
the comprehension of this eternal glory of Christ, and their instability
in meditations thereon, whence we cannot steadfastly look on it or
behold it, gives us an afflicting, abasing consideration of our present
state and condition. And I shall say no more unto this case but this
alone: When faith can no longer hold open the eyes of our understandings unto the beholding the Sun of Righteousness shining in
his beauty, nor exercise orderly thoughts about this incomprehensible
object, it will betake itself unto that holy admiration which we have
spoken unto; and therein it will put itself forth in pure acts of love
and complacency.
CHAPTER IV.
The Glory of Christ in his Susception of the Office of a MediatorFirst in his Condescension.
The things whereof we have thus far discoursed, relating immediately unto the person of Christ in itself, may seem to have somewhat
of difficulty in them unto such whose minds are not duly exercised in
the contemplation of heavenly things. Unto others they are evident
in their own experience, and instructive unto them that are willing
to learn. That which remains will be yet more plain unto the understanding and capacity of the meanest believer. And this is, the
glory of Christ in his office of Mediator, and the discharge thereof.
In our beholding of the glory of Christ herein doth the exercise of
faith in this life principally consist; so the apostle declares it, Phil.
iii. 8, 10, "Yea doubtless, and I count all things loss for the excellency of the knowledge of Christ Jesus my Lord: that I may
know him, and the power of his resurrection, and the fellowship of
his sufferings, being made conformable unto his death." This, therefore, we must treat of somewhat more at large.




IN HIS CONDESCENSION AS MEDIATOR.           323
" There is one God," saith the apostle, " and one mediator between
God and men, the man Christ Jesus," 1 Tim. ii. 5. In that great
difference between God and man occasioned by our sin and apostasy
from him, which of itself could issue in nothing but the utter ruin of
the whole race of mankind, there was none in heaven or earth, in their
original nature and operations, who was meet or able to make up a
righteous peace between them. Yet must this be done by a mediator,
or cease for ever.
This Mediator could not be God himself absolutely considered;
for "a mediator is not of one, but God is one," Gal. iii. 20. Whatever
God might do herein in a way of sovereign grace, yet he could not
do it in the way of mediation; which yet was necessary unto his own
glory, as we have at large discoursed elsewhere.
And as for creatures, there was none in heaven or earth that was
meet to undertake this office. For " if one man sin against another,
the judge shall judge him; but if a man sin against the LORD, who
shall entreat for him?" 1 Sam. ii. 25. There is not " any days-man
betwixt us, that might lay his hand upon us both," Job ix. 33.
In this state of things the Lord Christ, as the Son of God, said,: Lo, I come to do thy will, O God. Sacrifice and burnt-offerings
thou wouldest not, but a body hast thou prepared me; and, lo, I come
to do thy will," Heb. x. 5, 9. By the assumption of our nature into
union with himself, in his own divine person he became every way
meet for the discharge of this office, and undertakes it accordingly.
That which we inquire after at present, is, the glory of Christ
herein, and how we may behold that glory. And there are three
things wherein we may take a prospect of it.
1. In his susception of this office.
2. In his discharge of it.
3. In the event and consequence thereof, or what ensued thereon.
In the susception of this office we may behold the glory of Christ,I. In his condescension; II. In his love.
I. We may behold this glory in his infinite condescension to take
this office on him, and our nature to be his own unto that end. It
did not befall him by lot or chance; —it was not imposed on him
against his will;-it belonged not unto him by any necessity of nature
or condition, he stood not in need of it;- it was no addition unto
him; but of his own mind and accord -he graciously condescended
unto the susception and discharge of it.
So the apostle expresseth it, Phil. ii, 5-8, " Let this mind be in
you which was also in Christ Jesus: 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 men; and being found in fashion as a man,




324                  THE GLORY OF CHRIST
he humbled himself, and became obedient unto death, even the death
of the cross."
It was the mind that was in Jesus Christ which is proposed unto
our consideration and imitation,-what he was inclined and disposed
unto from himself and his own mind alone. And that in general
which is ascribed unto him is n'vwm;, exinanition, or self-emptying;
he emptied himself. This the ancient church called his avyxarrcoani;, as we do his condescension; an act of which kind in God is called
the " humbling of himself," Ps. cxiii. 6.
Wherefore, the susception of our nature for the discharge of the
office of mediation therein was an infinite condescension in the Son
of God, wherein he is exceedingly glorious in the eyes of believers.
And I shall do these three things: —. Show in general the greatness of his condescension; 2. Declare the especial nature of it; and,
3. Take what view we are able of the glory of Christ therein.
1. Such is the transcendent excellency of the divine nature, that it
is said of God that he " dwelleth on high," and " humbleth himself to
behold the things that are in heaven, and in the earth," Ps. cxiii. 5, 6.
He condescends from the prerogative of his excellency to behold, to
look upon, to take notice of, the most glorious things in heaven above,
and the greatest things in the earth below. All his respect unto the
creatures, the most glorious of them, is an act of infinite condescension. And it is so on two accounts.
(1.) Because of the infinite distance that is between his essence,
nature, or being, and that of the creatures.  Hence all nations before
him  " are as the drop of a bucket, and are counted as the small dust
of the balance;" yea, that they " are as nothing, that they are counted
unto him less than nothing, and vanity." All being is essentially in
him, and. in comparison thereunto all other things are as nothing.
And there are no measures, there is no proportion between infinite
being and nothing, —nothing that should induce a regard from the one
unto the other. Wherefore, the infinite, essential greatness of the
nature of God, with his infinite distance from the nature of all creatures thereby, causeth all his dealings with them to be in the way of
condescension or humbling himself. So it is expressed, Isa. lvii. 15,
" Thus saith the high and lofty One that inhabiteth eternity, I dwell
in the high and holy place, with him also that is of a contrite and
humble spirit, to revive the spirit of the humble, and. to revive the
heart of the contrite ones."  He is so the high and lofty one, and so
inhabiteth eternity, or existeth in his own eternal being, that it is an
act of mere grace in him to take notice of things below; and therefore he doth it in an especial manner of those whom the world doth
most despise.
(2.) It ariseth from his infinite self-sufficiency unto all the acts and




IN HIS CONDESCENSION AS MEDIATOR.            325
ends of his own eternal blessedness.  What we have a regard unto,
what we respect and desire, it is that it may add unto our satisfaction.
So it is, so it must be, with every creature; no creature is self-sufficient
unto its own blessedness.  The human nature of Christ himself in
heaven is not so; it lives in God, and God in it, in a full dependence
on God, and in receiving blessed and glorious communications from
him. No rational creature, angel or man, can do, think, act any thing,
but it is all to add to their perfection and satisfaction;-they are not
self-sufficient. God alone wants nothing, stands in need of nothing;
nothing can be added unto him, seeing he " giveth unto all life, and
breath, and all things," Acts xvii. 25. The whole creation, in all its
excellency, cannot contribute one mite unto the satisfaction or blessedness of God. He hath it all in infinite perfection from himself and
in his own nature. Our goodness extends not unto him. A man cannot profit God, as he may profit his neighbour. " If thou sinnest,
what doest thou against him? or if thy transgressions be multiplied,
what doest thou unto him?"  God loseth nothing of his own selfsufficiency and blessedness therein by all this. And "if thou be
righteous, what givest thou him? or what receiveth he of thine hand?"
Job xxxv. 6, 7. And from hence also it follows that all God's concernment in the creation is by an act of condescension.
How glorious, then, is the condescension of the Son of God in his
susception of the office of mediation! For if such be the perfection
of the divine nature, and its distance so absolutely infinite from the
whole creation,-and if such be his self-sufficiencyunto his own eternal
blessedness, as that nothing can be taken from him, nothing added
unto him, so that every regard in him unto any of the creatures is an
act of self-humiliation and condescension from the prerogative of his
being and state, —what heart can conceive, what tongue can express,
the glory of that condescension in the Son of God, whereby he took
our nature upon him, took it to be his own, in order unto a discharge
of the office of mediation on our behalf?
2. But, that we may the better behold the glory of Christ herein,
we may briefly consider the especial nature of this condescension,
and wherein it doth consist.
But whereas not only the denial, but misapprehensions hereof, have
pestered the church of God in all ages, we must, in the first place, reject them, and then declare the truth.
(1.) This condescension of the Son of God did not consist in a laying aside, or parting with, or separation from, the divine nature, so
as that he should cease to be God by being man. The foundation
of it lay in this, that he was " in the form of God, and thought it not
robbery to be equal with God," Phil. ii. 6;-that is, being really and
essentially God in his divine nature, he professed himself therein to




326                 THE GLORY OF CHRIST
be equal with God, or the person of the Father. He was in the form
of God,-that is, he was God, participant of the divine nature, for
God hath no form but that of his essence and being; and hence he
was equal with God, in authority, dignity, and power. Because he
was in the form of God, he must be equal with God; for there is
order in the Divine Persons, but no inequality in the Divine Being.
So the Jews understood him, that when he said, " God was his Father, he made himself equal with God."  For in his so saying, he
ascribed unto himself equal power with the Father, as unto all divine
operations. " My Father," saith he, " worketh hitherto, and I work,"
John v. 17, 18. And they by whom his divine nature is denied do
cast this condescension of Christ quite out of our religion, as that
which hath no reality or substance in it. But we shall speak of them
afterward.
Being in this state, it is said that he took on him the form of a servant, and was found in fashion as a man, Phil. ii. 7. This is his condescension. It is not said that he ceased to be in the form of God; but
continuing so to be, he "took upon him the form of a servant" in
our nature: he became what he was not, but he ceased not to be
what he was. So he testifieth of himself, John iii. 13, " No man
hath ascended up to heaven, but he that came down from heaven,
the Son of man which is in heaven." Although he was then on earth
as the Son of man, yet he ceased not to be God thereby; —in his
divine nature he was then also in heaven.
He who is God, can no more be not God, than he who is not God
can be God; and our difference with the Socinians herein is,-we
believe that Christ being God, was made man for our sakes; they
say, that being only a man, he was made a god for his own sake.
This, then, is the foundation of the glory of Christ in this condescension, the life and soul of all heavenly truth and mysteries,-namely,
that the Son of God becoming in time to be what he was not, the
Son of man, ceased not thereby to be what he was, even the eternal
Son of God. Wherefore,(2.) Much less did this condescension consist in the conversion of
the divine nature into the human,-whichwas the imagination of some
of the Arians of old; and we have yet (to my own knowledge) some
that follow them in the same dotage. They say that the " Word
which was in the beginning," by which all things were made, being
in itself an effect of the divine will and power, was in the fulness of
time turned into flesh; —that is, the substance of it was so, as the
water in the miracle wrought by our Saviour was turned into wine;
for, by an act of the divine power of Christ, it ceased to be water
substantially, and was wine only,-not water mixed with wine. So
these men suppose a substantial change of the one nature into the




IN HIS CONDESCENSION AS MEDIATOR.          327
other,-of the divine nature into the human,-like what the Papists
imagine in their transubstantiation.  So they say God was made man,
his essence being turned into that of a man.
But this no way belongs unto the condescension of Christ. We
may call it Ichabod,-it hath no glory in it. It destroys both his
natures, and leaves him a person in whom we are not concerned.
For. according unto this imagination, that divine nature, wherein he
was in the form of God, did in its own form cease to be, yea, was
utterly destroyed, as being substantially changed into the nature of
man, as the water did cease to be when it was turned into wine;
and that human nature which was made thereof hath no alliance or
kindred unto us or our nature, seeing it was not " made of a woman,"
but of the substance of the Word..
(3.) There was not in this condescension the least change or alteration in the divine nature. Eutyches and those that followed him of
old conceived that the two natures of Christ, the divine and human,
were mixed and compounded, as it were, into one. And this could
not be without an alteration in the divine nature, for it would be
made to be essentially what it was not;-for one nature hath but one
and the same essence.
But, as we said before, although the Lord Christ himself in his
person was made to be what he was not before, in that our nature
hereby was made to be his, yet his divine nature was not so. There
is in it neither " variableness nor shadow of turning." It abode the
same in him, in all its essential properties, actings, and blessedness, as
it was from eternity.  It neither did, acted, nor suffered any thing
but what is proper unto the Divine Being. The Lord Christ did and
suffered many things in life and death, in his own person, by his human person, wherein the divine neither did nor suffered any thing at
all,-although, in the doing of them, his person be denominated from
that nature; so, " God purchased his church with his own blood,"
Acts xx. 28.
(4.) It may, then, be said, What did the Lord Christ, in this condescension, with respect unto his divine nature? The apostle tells us
that he " humbled himself, and made himself of no reputation," Phil.
ii. 7, 8. He veiled the glory of his divine nature in ours, and what
he did therein, so as that there was no outward appearance or manifestation of it. The world hereon was so far from looking on him as
the true God, that it believed him not to be a good man. Hence
thev could never bear the least intimation of his divine nature, supposing themselves secured from any such thing, because they looked
on him with their eyes to be a man,-as he was, indeed, no less truly
and really than any one of themselves. Wherefore, on that testimony
given of himself, " Before Abraham was, I am,"-which asserts a pre



328                 THE GLORY OF CHRIST
existence from eternity in another nature than what they saw,-they
were filled with rage, and " took up stones to cast at him," John viii.
58, 59. And they gave a reason of their madness, John x. 33,-namely,
that " he, being a man, should make himself to be God." This was
such a thing, they thought, as could never enter into the heart of a
wise and sober man, —namely, that being so, owning himself to be
such, he should yet say of himself that he was God. This is that
which no reason can comprehend, which nothing in nature can parallel or illustrate, that one and the same person should be both God
and man. And this is the principal plea of the Socinians at this day,
who, through the Mohammedans, succeed unto the Jews in an opposition unto the divine nature of Christ.
But all this difficulty is solved by the glory of Christ in this condescension; for although in himself, or his own divine person, he was
" over all, God blessed for ever," yet he humbled himself for the salvation of the church, unto the eternal glory of God, to take our nature
upon him, and to be made man: and those who cannot see a divine
glory in his so doing, do neither know him, nor love him, nor believe
in him, nor do any way belong unto him.
So is it with the men of these abominations. Because they cannot
behold the glory hereof, they deny the foundation of our religion,namely, the divine person of Christ. Seeing he would be made man,
he shall be esteemed by them no more than a man. So do they reject
that glory of God, his infinite wisdom, goodness, and grace, wherein
he is more concerned than in the whole creation. And they dig up
the root of all evangelical truths, which are nothing but branches
from it.
It is true, and must be confessed, that herein it is that our Lord
Jesus Christ is "a stumbling-stone and a rock of offence" unto the
world. If we should confess him only as a prophet, a man sent by
God, there would not be much contest about him, nor opposition unto
him. The Mohammedans do all acknowledge it, and the Jews would
not long deny it; for their hatred against him was, and is, solely because he professed himself to be God, and as such was believed on in
the world. And at this day, partly through the insinuation of the
Socinians, and partly from the efficacy of their own blindness and
unbelief, multitudes are willing to grant him to be a prophet sent of
God, who do not, who will not, who cannot, believe the mystery of
this condescension in the susception of our nature, nor see the glory
of it. But take this away, and all our religion is taken away with it.
Farewell Christianity, as to the mystery, the glory, the truth, the
efficacy of it;-let a refined heathenism be established in its room.
But this is the rock on which the church is built, against which the
gates of hell shall not prevail.




IN HIS CONDESCENSION AS MEDIATOR.              329
(5.) This condescension of Christ was not by a phantasm or an appearance only. One of the first heresies that pestered the church
immediately after the days of the apostles was this, that all that was
done or suffered by Christ as a man were not the acts, doings, or
sufferings of one that was truly and really a man, but an outward
representation of things, like the appearance of angels in the shape
of men, eating and drinking, under the Old Testament; and suitably
hereunto some in our days have spoken,-namely, that there was
only an appearance of Christ in the mlan Jesus at Jerusalem, in
whom he suffered no more than in other believers.l But the ancient
Christians told those men the truth,-namely, that "as they had
feigned unto themselves an imaginary Christ, so they should have an
imaginary salvation only."
But the true nature of this divine condescension doth consist in
these three things:1. That "the eternalperson of the Son of God, or the divine nature
in the person of the Sorn, did, by an inieffable act of his divine power
and love, assume our nature into an individual subsistence in or with
himself; that is, to be his own, even as the divine nature is his." This
is the infallible foundation of faith, even to them who can comprehend
very little of these divine mysteries. They can and do believe that
the Son of God did take our nature to be his own; so as that whatever was done therein was done by him, as it is with every other
man.  Every man hath human nature appropriated unto himself by
an individual subsistence, whereby he becomes to be that man which
he is, and not another; or that nature which is common unto all, becomes in him to be peculiarly his own, as if there were none partaker
of it but himself.  Adam, in his first creation, when all human nature
was in him alone, was no more that individual man which he was,
than every man is now the man that he is, by his individual subsistence. So the Lord Christ taking that nature which is common unto
all into a peculiar subsistence in his own person, it becometh his, and
he the man Christ Jesus.  This was the mind that was in him.
2. By reason of this assumption of our nature, with his doing
and suffering therein, whereby he was found in fashion as a man, the
glory of his divine person was veiled, and he made himself of no reputation.  This also belongs unto his condescension, as the first
general effect and fruit of it.  But we have spoken of it before.
3. It is also to be observed, that in the assumption of our nature
1 The DOCETmA, to whom Dr Owen refers, were a sect of the Asiatic Gnostics.
The founder of the sect was Marcionr, who was born in Pontus, near the beginning of the second century. He held that Christ was a manifestation of God
under the appearance of man. The name was applied to some who, in the beginning of the sixth century, held that the body of Christ was not created, and therefore, that he only appeared to sleep, hunger, thirst, and suffer. —ED.




330                 TiIE GLORY OF CHRIST
to be his own, he did not change it into a thing divine and spiritual;
but preserved it entire in all its essential properties and actings.
Hence it really did and suffered, was tried, tempted, and forsaken, as
the same nature in any other man might do and be. That nature
(as it was peculiarly his, and therefore he, or his person therein) was
exposed unto all the temporary evils which the same nature is subject
unto in any other person.
This is a short general view of this incomprehensible condescension
of the Son of God, as it is described by the apostle, Phil. ii. 5-8.
And this is that wherein in an especial manner we are to behold the
glory of Christ by faith whilst we are in this world.
But had we the tongue of men and angels, we were not able in
any just measure to express the glory of this condescension; for it
is the most ineffable effect of the divine wisdom of the Father and
of the love of the Son,-the highest evidence of the care of God towards mankind.  What can be equal unto it? what can be like it?
It is the glory of Christian religion, and the animating soul of all
evangelical truth. This carrieth the mystery of the wisdom of God
above the reason or understanding of men and angels, to be the object of faith and admiration only. A mystery it is that becomes the
greatness of God, with his infinite distance from the whole creation,
which renders it unbecoming him that all his ways and works should
be comprehensible by any of his creatures, Job xi. 7-9; Rom. xi. 33-36.
He who was eternally in the form of God,-that is, was essentially
so, God by nature, equally participant of the same divine nature with
God the Father; " God over all, blessed for ever;" who humbleth
himself to behold the things that are in heaven and earth,-he takes
on him the nature of man, takes it to be his own, whereby he was no
less truly a man in time than he was truly God from eternity.  And
to increase the wonder of this mystery, because it was necessary unto
the end he designed, he so humbled himself in this assumption of
our nature, as to make himself of no reputation in this world; —yea,
unto that degree, that he said of himself that he was a worm, and
no man, in comparison of them who were of any esteem.
We speak of these things in a poor, low, broken manner,-we teach
them as they are revealed in the Scripture,-we labour by faith to
adhere unto them as revealed; but when we come into a steady,
direct view and consideration of the thing itself our minds fail, our
hearts tremble, and we can find no rest but in a holy admiration of
what we cannot comprehend. Here we are at a loss, and know that
we shall be so whilst we are in this world; but all the ineffable fruits
and benefits of this truth are communicated unto them that do believe.
It is with reference hereunto that that great promise concerning
him is given unto the church, Isa. viii. 14, " He shall be for a sanc



IN HIS CONDESCENSION AS MEDIATOR.              331
tuary" (namely, unto all that believe, as it is expounded, 1 Peter ii.
7, 8); "but for a stone of stumbling, and for a rock of offence,""even to them that stumble at the word, being disobedient; whereunto also they were appointed."
He is herein a sanctuary, an assured refuge unto all that betake
themselves unto him.  What is it that any man in distress, who flies
thereunto, may look for in a sanctuary? A supply of all his wants,
a deliverance from all his fears, a defence against all his dangers, is
proposed unto him therein. Such is the Lord Christ herein unto
sin-distressed souls; he is a refuge unto us in all spiritual distresses
and disconsolations, Heb. vi. 18.  See the exposition of the place.'
Are we, or any of us, burdened with a sense of sin? are we perplexed with temptations? are we bowed down under the oppression
of any spiritual adversary? do we, on any of these accounts, " walk
in darkness and have no light?"  One view of the glory of Christ
herein is able to support us and relieve us.
Unto whom we betake ourselves for relief in any case, we have regard to nothing but their will and their power.  If they have both,
we are sure of relief.  And what shall we fear in the will of Christ
as unto this end?  What will he not do for us?  He who thus
emptied and humbled himself, who so infinitely condescended from
the prerogative of his glory in his being and self-sufficiency, in the
susception of our nature for the discharge of the office of a mediator
on our behalf,-will he not relieve us in all our distresses? will he
not do all for us we stand in need of, that we may be eternally saved?
will he not be a sanctuary unto us? Nor have we hereon any ground
to fear his power; for, by this infinite condescension to be a suffering
man, he lost nothing of his power as God omnipotent,-nothing of
his infinite wisdom or glorious grace. He could still do all that he
could do as God from eternity. If there be any thing, therefore, in
a coalescency of infinite power with infinite condescension, to constitute a sanctuary for distressed sinners, it is all in Christ Jesus. And
if we see him not glorious herein, it is because there is no light of
faith in us.
This, then, is the rest wherewith we may cause the weary to rest,
and this is the refreshment.  Herein is he " a hiding-place from the
wind, and a covert from the tempest; as rivers of water in a dry place,
and as the shadow of a great rock in a weary land." Hereon he says,
"I have satiated the weary soul, and have refreshed every sorrowful
soul." Under this consideration it is that, in all evangelical promises
and invitations for coming to him, he is proposed unto distressed sinners as their only sanctuary.
Herein is he " a stone of stumbling, and a rock of offence" unto
In Dr Owen's work entitled, " Exposition of the Epistle to the Hebrews."




332                 THIE GLORY OF CHRIST
the unbelieving and disobedient, who stumble at the word. They
cannot, they will not, see the glory of this condescension; —they
neither desire nor labour so to do,-yea, they hate it and despise it.
Christ in it is " a stone of stumbling, and a rock of offence" unto
them. Wherefore they choose rather utterly to deny his divine person than allow that he did thus abase himself for our sakes. Rather
than they will own this glory, they will allow him no glory. A man
they say he was, and no more; and this was his glory. This is that
principle of darkness and unbelief which works effectually at this day
in the minds of many. They think it an absurd thing, as the Jews
did of old, that he, being a man, should be God also; or, on the other
hand, that the Son of God should thus condescend to take our nature
on him. This they can see no glory in, no relief, no refuge, no refreshment unto their souls in any of their distresses; therefore do
they deny his divine person. Here faith triumphs against them; it
finds that to be a glorious sanctuary which they cannot at all discern.
But it is not so much the declaration or vindication of this glory
of Christ which I am at present engaged in, as an exhortation unto
the practical contemplation of it in a way of believing. And I know
that among many this is too much neglected; yea, of all the evils
which I have seen in the days of my pilgrimage, now drawing to their
close, there is none so grievous as the public contempt of the principal
mysteries of the Gospel among them that are called Christians. Religion, in the profession of some men, is withered in its vital principles,
weakened in its nerves and sinews; but thought to be put off with
outward gaiety -and bravery.
But my exhortation is unto diligence in the contemplation of this
glory of Christ, and the exercise of our thoughts about it. Unless
we are diligent herein, it is impossible we should be steady in the
principal acts offaith, or ready unto the principal duties qf obedience.
The principal act of faith respects the divine person of Christ, as all
Christians must acknowledge.  This we can never secure (as hath
been declared) if we see not his glory in this condescension: and
whoever reduceth his notions unto'experience, will find that herein
his faith stands or falls. And the principal duty of our obedience is
self-denial, with readinessfor the cross. Hereunto the consideration
of this condescension of Christ is the principal evangelical motive, and
that whereinto our obedience in it is to be resolved; as the apostle
declares, Phil. ii. 5-8. And no man doth deny himself in a due
manner, who doth it not on the consideration of the self-denial of the
Son of God. But a prevalent motive this is thereunto. For what
are the things wherein we are to deny ourselves, or forego what we
pretend to have a right unto? It is in our goods, our liberties, our
relations, —our lives. And what are they, any or all of them, in them



IN HIS LOVE AS MEDIATOR.                3
selves, or unto us, considering our condition, and the end for which
we were made?  Perishing things, which, whether we will or no,
within a few days death will give us an everlasting separation from,
under the power of a fever or an asthma, &c., as unto our interest in
them. But how incomparable with respect hereunto is that condescension of Christ, whereof we have given an account! If, therefore,
we find an unwillingness in us, a tergiversation in our minds about
these things, when called unto them in a way of duty, one view by
faith of the glory of Christ in this condescension, and what he parted
from therein when he " made himself of no reputation," will be an
effectual cure of that sinful distemper.
Herein, then, I say, we may by faith behold the glory of Christ, as
we shall do it by sight hereafter. If we see no glory in it, if we discern not that which is matter of eternal admiration, we walk in
darkness.  It is the most ineffable effect of divine wisdom and grace.
Where are our hearts and minds, if we can see no glory in it? I
know in the contemplation of it, it will quickly overwhelm our reason,
and bring our understanding into a loss: but unto this loss do I desire
to be brought every day; for when faith can no more act itself in
comprehension, when it finds the object it is fixed on too great and
glorious to be brought into our minds and capacities, it will issue (as
we said before) in holy admiration, humble adoration, and joyful
thanksgiving.  In and by its actings in them  doth it fill the soul
with "joy unspeakable, and full of glory."
CHAPTER V.
The Glory of Christ in his Love.
In the susception and discharge of the mediatory office by the Son
of God, the Scripture doth most eminently represent,II. HIS LOVE, as the sole impelling and leading cause thereof,
Gal. ii. 20; 1 John iii. 16; Rev. i. 5.
Herein is he glorious, in a way and manner incomprehensible; for
in the glory of divine love the chief brightness of glory doth consist.
There is nothing of dread or terror accompanying it,-nothing but
what is amiable and infinitely refreshing. Now, that we may take a
view of the glory of Christ herein by faith, the nature of it must be
inquired into.
1. The eternal disposing cause of the whole work wherein the Lord
Christ was engaged by the susception of this office, for the redemption
and salvation of the church, is the love of the Father.  Hereunto it is
constantly ascribed in the Scripture. And this love of the Father




334                  THE GLORY OF CHRIST
acted itself in his eternal decrees, "before the foundation of the world,"
Eph. i. 4; and afterward in the sending of his Son to render it effectual, John iii. 16. Originally, it is his eternal election of a portion of
mankind to be brought unto the enjoyment of himself, through the
mystery of the blood of Christ, and the sanctification of the Spirit,
2 Thess. ii. 13, 16; Eph. i. 4-9; 1 Peter i. 2.
This eternal act of the will of God the Father doth not contain in
it an actual approbation of, and complacency in, the state and condition of those that are elected; but only designeth that for them on
the account whereof they shall be accepted and approved. And it is
called his love on sundry accounts.
(1.) Because it is an act suited unto that glorious excellency of his
nature wherein he is love; for " God is love," 1 John iv. 8, 9. And
the first egress of the divine properties must, therefore, be in an act
of communicative love. And whereas this election, being an eternal
act of the will of God, can have no moving cause but what is in himself,-if we could look into all the treasures of the divine excellencies, we should find none whereunto it could be so properly ascribed
as unto love.  Wherefore,(2.) It is styled LOVE, because it was free and undeserved, as unto
anything on our part; for whatever good is done unto any altogether undeserved, if it be with a design of their profit and advantage, it is an act of love, and can have no other cause. So is it with
us in respect of eternal election. There was nothing in us, nothing
foreseen, as that which, from ourselves, would be in us, that should
any way move the will of God unto this election; for whatever is good
in the best of men is an effect of it, Eph. i. 4. Whereas, therefore,
it tends unto our eternal good, the spring of it must be love. And,(3.) The fruits or effects of it are inconceivable acts of love. It is
by multiplied acts of love that it is made effectual; John iii. 16;
Jer. xxxi. 3; Eph. i. 3-5; 1 John iv. 8, 9, 16.
2. This is the eternal spring which is derived unto the church through
the mediation of Christ.  Wherefore, that which put all the design
of this eternal love of the Father into execution, and wrought out the
accomplishment of it, was the love of the Son, which we inquire after;
and light may be given unto it in the ensuing observations:(1.) The whole number or society of the elect were creatures made
in the image of God, and thereby in a state of love with him. All
that they were, had, or hoped for, were effects of divine goodness and
love. And the life of their souls was love unto God. And a blessed
state it was, preparatory for the eternal life of love in heaven.
(2.) From this state theyfell by sin into a state of enmity with God;
which is comprehensive of all miseries, temporal and eternal.
(3.) Notwithstanding this woful catastrophe of our first state, yet




IN HIS LOVE AS MEDIATOR.                 335
our nature, on many accounts, was recoverable unto the enjoyment
of God; as I have at large elsewhere declared.
(4.) In this condition, the first act of love in Christ towards us was
in pity and compassion.  A creature made in the image of God, and
fallen into misery, yet capable of recovery, is the proper object of
divine compassion. That which is so celebrated in the Scripture, as
the bowels, the pity, the compassion of God, is the acting of divine
love towards us on the consideration of our distress and misery. But
all compassion ceaseth towards them whose condition is irrecoverable.
Wherefore the Lord Christ pitied not the angels that fell, because
their nature was not to be relieved. Of this compassion in Christ,
see Heb. ii. 14-16; Isa. lxiii. 9.
(5.) As. then we lay under the eye of Christ in our misery, we were
the objects of his pity and compassion; but as he looketh on us as
recoverable out of that state, his love worketh in and by delight.  It
was an inconceivable delight unto him, to take a prospect of the deliverance of mankind unto the glory of God; which is also an act of
love.  See this divinely expressed, Prov. viii. 30, 31, as that place
hath been elsewhere explained.'
(6.) If it be inquired, whence this comtpassion and delight in him
should arise, what should be the cause of them, that he who was eternally blessed in his own self-sufficiency should so deeply concern himself in our lost, forlorn condition? I say it did so merely from the
infinite love and goodness of his own nature, without the least procuring inducement from us or any thing in us, Tit. iii. 5.
(7.) In this his readiness, willingness, and delight, springing from
love and compassion, the counsel of God concerning the way of our
recovery is, as it were, proposed unto him. Now, this was a way of
great difficulties and perplexities unto himself,-that is, unto his person as it was to be constituted. To the divine nature nothing is
grievous,-nothing is difficult; but he was to have another nature,
wherein he was to undergo the difficulties of this way and work. It
was required of him that he should pity us until he had none left to
pity himself when he stood in need of it,-that he should pursue his
delight to save us until his own soul was heavy and sorrowful unto
death,-that he should relieve us in our sufferings by suffering the
same things that we should have done.  But he was not in the least
hereby deterred from undertaking this work of love and mercy for us;
yea, his love rose on this proposal like the waters of a mighty stream
against opposition. For hereon he says, " Lo, I come to do thy will,
O God;"-it is my delight to do it, Heb. x. 5-7; Isa. 1. 5-7.
(8.) Being thus inclined, disposed, and ready, in the eternal love of
his divine person, to undertake the office of mediation and the work
I See his " Christologia," &c., chap. iv., p. 54 of this volume.




336                  THE GLORY OF CHRIST
of our redemption, a body was prepared for him.  In this body or
human nature, made his own, he was to make this love effectual in
all its inclinations and actings.  It was provided for him unto this
end, and filled with all grace in a way unmeasurable, especially with
fervent love unto mankind. And hereby it became a meet instrument
to actuate his eternal love in all the fruits of it.
(9.) It is hence evident, that this glorious love of Christ doth not
consist alone in the eternal actings of his divine person, or the divine
nature in his person.  Such, indeed, is the love of the Father,namely, his eternal purpose for the communication of grace and glory,
with his acquiescency therein; but there is more in the love of Christ.
For when he exercised this love he was man also, and not God. only.
And in none of those eternal acts of love could the human nature of
Christ have any interest or concern; yet is the love of the man Christ
Jesus celebrated in the Scripture.
(10.) Wherefore this love of Christ which we inquire after is the
love of his person,-that is, which he in his own person acts in and by
his distinct natures, according unto their distinct essential properties.
And the acts of love in these distinct natures are infinitely distinct
and different; yet are they all acts of one and the same person.  So,
then, whether that act of love in Christ which we would at any time
consider, be an eternal act of the divine nature in the person of the
Son of God; or whether it be an act of the human, performed in time
by the gracious faculties and powers of that nature, it is still the love
of one and the selfsame person,-Christ Jesus.
It was an act of inexpressible love in him, that he assumed our
nature, Heb. ii. 14, 1 7. But it was an act in and of his divine nature
only; for it was antecedent unto the existence of his human nature,
which could not, therefore, concur therein.  His laying down his life
for us was an act of inconceivable love, 1 John iii. 16. Yet was it
only an act of the human nature, wherein he offered himself and died.
But both the one and the other were acts of his divine person;
whence it is said that God laid down his life for us, and purchased
the church with his own blood.
This is that love of Christ wherein he is glorious, and wherein we
are by faith to behold his glory.  A great part of the blessedness of
the saints in heaven, and their triumph therein, consists in their beholding of this glory of Christ,-in their thankful contemplation of the
fruits of it.  See Rev. v. 9, 10, &c.
The illustrious brightness wherewith this glory shines in heaven,
the all-satisfying sweetness which the view of it gives unto the souls
of the saints there possessed of glory, are not by us conceivable, nor to
be expressed.  Here, this love passeth knowledge,-there, we shall
comprehend the dimensions of it. Yet even here, if we are not sloth



IN HIS LOVE AS MEDIATOR.                337
ful and carnal, we may have a refreshing prospect of it; and where
comprehension fails,' let admiration take place.
My present business is, to exhort others unto the contemplation of
it, though it be but a little, a very little, a small portion of it, that
I can conceive; and less than that very little that I can express.
Yet may it be my duty to excite not only myself, but others also,
unto due inquiries after it; unto which end I offer the things ensuing.
1. Labour that your mninds may continually be fitted and prepared
for such heavenly contemplations,   If they are carnal and sensual,
or filled with earthly things, a due sense of this love of Christ and its
glory will not abide in them. Virtue and vice, in their highest degrees, are not more diametrically opposite and inconsistent in the
same mind, than are an habitual course of sensual, worldly thoughts
and a due contemplation of the glory of the love of Christ; yea, an
earnestness of spirit, pregnant with a multitude of thoughts about the
lawful occasions of life, is obstructive of all due communion with the
Lord Jesus Christ herein.
Few there are whose minds are prepared in a due manner for this
duty. The actions and communications of the most evidence what
is the inward frame of their souls. They rove up and down in their
thoughts, which are continually led by their affections into the corners of the earth. It is in vain to call such persons unto contemplations of the glory of Christ in his love, A holy composure of mind,
by virtue of spiritual principles, an inclination to seek after refreshment in heavenly things, and to bathe the soul in the fountain of
them, with constant apprehensions of the excellency of this divine
glory, are required hereunto.
2. Be not satisfied with general notions concerning the love of
Christ, which represent no glory unto the mind, wherewith many
deceive themselves. All who believe his divine person, profess a
valuation of his love, —and think them not Christians who are otherwise minded; but they have only general notions, and not any distinct conceptions of it, and really know not what it is. To deliver
us from this snare, peculiar meditations on its principal concerns are
required of us. As,(1.) Whose love it is,-namely, of the divine person of the Son of
God. He is expressly called God, with respect unto the exercise of this
love, that we may always consider whose it is, 1 John iii. 16, " Hereby
perceive we the love [of God], because he laid down his life for us."
(2,) By what ways and means this wonderful love of the Son of God
doth act itself,-namely, in the divine nature, by eternal acts of wisdom, goodness, and grace proper thereunto; and in the human, by
temporary acts of pity or compassion, with all the fruits of them in
doing and suffering for us. See Eph. iii. 19; Heb. ii. 14, 15; Rev. i. 5.
VOL. I.                                            22




338                 THE GLORY OF CHRIST
(3.) What is the freedomn of it, as to any desert on our part, 1 John
iv. 10. It was hatred, not love, that we in ourselves deserved; which
is a consideration suited to fill the soul with self-abasement,-the best
of frames in the contemplation of the glory of Christ.
(4.) What is the efficacy of it in its fruits and effects, with sundry
other considerations of the like nature.
By a distinct prospect and admiration of these things, the soul may
walk in this paradise of God, and gather here and there a heavenly
flower, conveying unto it a sweet savour of this love of Christ. See
Cant. ii. 2-4.
Moreover, be not contented to have right notions of the love of
Christ in your minds, unless you can attain a gracious taste of it in
your hearts; no more than you would be to see a feast or banquet
richly prepared, and partake of nothing of it unto your refreshment.
It is of that nature that we may have a spiritual sensation of it in our
minds; whence it is compared by the spouse to apples and flagons of
wine. We may taste that the Lord is gracious; and if we find not
a relish of it in our hearts, we shall not long retain the notion of it
in our minds.  Christ is the meat, the bread, the food of our souls.
Nothing is in him of a higher spiritual nourishment than his love,
which we should always desire.
In this love is he glorious; for it is such as no creatures, angels or
men, could have the least conceptions of, before its manifestation by
its effects; and, after its manifestation, it is in this world absolutely
incomprehensible.
CHAPTER VI.
The Glory of Christ in the Discharge of his Mediatory Office.
SECONDLY, As tile Lord Christ was glorious in the susception of his
office, so was he also in its discharge.
An unseen glory accompanied him in all that he did, in all that he
suffered. Unseen it was unto the eyes of the world, but not in His
who alone can judge of it. Had men seen it, they would not have
crucified the Lord of glory. Yet to some of them it was made manifest, Hence they testified that, in the discharge of his office, they
" beheld his glory, the glory as of the only-begotten of the Father,"
John i. 14; and that when others could see neither "form nor comeliness in him that he should be desired," Isa. liii. 2. And so it is at
this day. I shall only make some few observations; first, on what
he did in a way of obedience; and then on what he suffered in the
discharge of his office so undertaken by him.




IN THE DISCHARGE OF HIS MEDIATORY OFFICE.      339
I. ]. What he dit, what obedience he yielded unto the law of God
in the discharge of his office (with respect whereunto he said, "Lo, I
come to do thy will, O God; yea, thy law is in my heart"), it was
all on his own free choice or election, and was resolved thereinto alone.
It is our duty to endeavour after freedom, willingness, and cheerfulness in all our obedience. Obedience hath its formal nature from
our wills. So much as there is of our wills in what we do towards
God, so much there is of obedience, and no more. Howbeit we are,
antecedently unto all acts of our own wills, obliged unto all that is
called obedience. From the very constitution of our natures we are
necessarily subject unto the law of God. All that is left unto us is
a voluntary compliance with unavoidable commands; with him it
was not so. An act of his own will and choice preceded all obligation
as unto obedience. He obeyed because he would, before because he
ought. He said, " Lo, I come to do thy will, O God," before he was
obliged to do that will. By his own choice, and that in an act of infinite condescension and love, as we have showed, he was " made of
a woman," and thereby "made under the law."  In his divine person he was Lord of the law,-above it, —no more obnoxious unto its
commands than its curse. Neither was he afterwards in himself, on
his own account, unobnoxious unto its curse merely because he was
innocent, but also because he was every way above the law itself, and
all its force.
This was the original glory of his obedience. This wisdom, the
grace, the love, the condescension that was in this choice, animated
every act, every duty of his obedience,-rendering it amiable in the
sight of God, and useful unto us. So, when he went to John to be
baptized, he, who knew he had no need of it on his own account,
would have declined the duty of administering that ordinance unto
him; but he replied, "Suffer it to be so now; for thus it becometh
us to fulfil all righteousness," Matt. iii. 15. This I have undertaken
willingly, of my own accord, without any need of it for myself, and
therefore will discharge it. For him, who was Lord of all universally,
thus to submit himself to universal obedience, carrieth along with it
an evidence of glorious grace.
2. This obedience, as unto the use and end of it, was not for himself, but for us. We were obliged unto it, and could not perform it;
— he was not obliged unto it any otherwise but by a free act of his
own will, and did perform it. God gave him this honour, that he
should obey for the whole church,-that by "his obedience many should
be made righteous," Rom. v. 19. Herein, I say, did God give him
honour and glory, that his obedience should stand in the stead of the
perfect obedience of the church as unto justification.
3. His obedience being absolutely universal, and absolutely per



340                 THE GLORY OF CHRIST
feet, was the great representative of the holiness of God in the law.
It was represented glorious when the ten words were written by the
finger of God in tables of stone; it appears yet more eminently in
the spiritual transcription of it in the hearts of believers: but absolutely and perfectly it is exemplified only in the holiness and obedience of Christj which answered it unto the utmost. And this is no
small part of his glory in obedience, that the holiness of God in the
law was therein, and therein alone, in that one instance, as unto
human nature, fully represented.
4, He wrought out this obedience against all dijficulties and oppositions.  For although he was absolutely free from  that disorder
which in us hath invaded our whole natures, which internally renders
all obedience difficult unto us, and perfect obedience impossible; yet
as unto opposition from without, in temptations, sufferings, reproaches,
contradictions, he met with more than we all. Hence is that glorious
word, "Although he were a Son, yet learned he obedience bythe things
which he suffered," Heb. v. 8. See our exposition of that place. But,5. The glory of this obedience ariseth principally from the consideration of the person who thus yielded it unto God. This was no
other but the Son of God made man, —God and man in one person.
He who was in heaven, above all, Lord of all, at the same time lived
in the world in a condition of no reputation, and a course of the
strictest obedience unto the whole law of God. He unto whom prayer
was made, prayed himself night and day. He whom all the angels
of heaven and all creatures worshipped, was continually conversant in
all the duties of the worship of God. He who was over the house,
diligently observed the meanest office of the hbouse. He that made
all men, in whose hand they are all as clay in the hand of the potter,
observed amongst them the strictest rules of justice, in giving unto
every one his due; and of charity, in giving good things that were not
so due. This is that which renders the obedience of Christ in the
discharge of his office both mysterious and glorious.
II. Again, the glory of Christ is proposed unto us in what he suffered
in the discharge of the office which he had undertaken. There belonged, indeed, unto his office, victory, success, and triumph with great
glory, Isa. lxiii. 1-5; but there were sufferings also required of him
antecedently thereunto: " Ought not Christ to suffer these things,
and to enter into his glory?"
But such were these sufferings of Christ, as that in our thoughts
about them our minds quickly recoil in a sense of their insufficiency
to conceive aright of them, Never any one launched into this ocean
with his meditations, but he quickly found himself unable to fathom
the depths of it; nor shall I here undertake an inquiry into them.  I
shall only point at this spring of glory, and leave it under a veil.




IN THE DISCHARGE OF HIS MEDIATORY OFFICE.      341
We -night here look on him as under the weight of the wrath of
God, and the curse of the law; taking on himself, and on his whole
soul, the utmost of evil that God had ever threatened to sin or sinners.
We might look on him in his agony and bloody sweat, in his strong
cries and supplications, when he was sorrowful unto the death, and
began to be amazed, in apprehensions of the things that were coming
on him,-of that dreadful trial which he was entering into. We might
look upon him conflicting with all the powers of darkness, the rage
and madness of men,-suffering in his soul, his body, his name, his
reputation, his goods, his life; some of these sufferings being immediate from God above, others from devils and wicked men, acting
according to the determinate counsel of God. We might look on him
praying, weeping, crying out, bleeding, dying,-in all things making
his soul an offering for sin; so was he " taken from prison, and from
judgment: and who shall declare his generation? for he was cut off
from the land of the living: for the tranrsgression," saith God, " of
my people was he smitten," Isa. liii. 8. But these things I shall not
insist on in particular, but leave them under such a veil as may give
us a prospect into them, so far as to fill our souls with holy admiration.
Lord, what is man, that thou art thus mindful of him? and the
son of man, that thou visitest him? Who hath known thy mind, or
who hath been thy counsellor?  0 the depth of the riches both of
the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! What shall we say unto these
things? That God spared not his only Son, but gave him up unto
death, and all the evils included therein, for such poor, lost sinners
as we were; —that for our sakes the eternal Son of God should submit
himself unto all the evils that our natures are obnoxious unto, and
that our sins had deserved, that whe might be delivered!
How glorious is the Lord Christ on this account, in the eyes of
believers! When Adam had sinned, and thereby eternally, according
unto the sanction of the law, ruined himself and all his posterity, he
stood ashamed, afraid, trembling, as one ready to perish for ever, under
the displeasure of God. Death was that which he had deserved, and
immediate death was that which he looked for. In this state the
Lord Christ in the promise comes unto him, and says, Poor creature!
how woful is thy condition! how  deformed is thy appearance!
What is become of the beauty, of the glory of that image of God
wherein thou wast created? how hast thou taken on thee the monstrous shape and image of Satan? And yet thy present misery, thy
entrance into dust and darkness, is no way to be compared with what
is to ensue, Eternal distress lies at the door. But yet look up once
more, and behold me, that thou mayest have some glimpse of what
is in the designs of infinite wisdom, love, and grace. Come forth from




342                  THE GLORY OF CHRIST
thy vain shelter, thy hiding-place. I will put myself into thy condition. I will undergo and bear that burden of guilt and punishment
which would sink thee eternally into the bottom of hell. I will pay
that which I never took; and be made temporally a curse for thee,
that thou mayest attain unto eternal blessedness. To the same purpose he speaks unto convinced sinners, in the invitation he gives them
to come unto him.
Thus is the Lord Christ set forth in the Gospel, " evidently crucified" before our eyes, Gal. iii. 1,-namely, in the representation that
is made of his glory,-in the sufferings he underwent for the discharge
of the office he had undertaken. Let us, then, behold him as poor,
despised, persecuted, reproached, reviled, hanged on a tree,-in all,
labouring under a sense of the wrath of God due unto our sins. Unto
this end are they recorded in the Gospel,-read, preached, and represented unto us. But what can we see herein? —what glory is in these
things? Are not these thie things which all the world of Jews and
Gentiles stumbled and took offence at? —those wherein he was appointed to be a stone of stumbling and a rock of offence? Was it not
esteemed a foolish thing, to look for help and deliverance by the miseries of another? —to look for life by his death? The apostle declares
at large that such it was esteemed, 1 Cor. i. So was it in the wisdom
of the world. But even on the account of these things is he honourable, glorious, and precious in the sight of them that do believe,
1 Pet. ii. 6, 7. For even herein he was "the power of God, and the
wisdom of God," I Cor. i. 24. And the apostle declares at large the
grounds and reasons of the different thoughts and apprehensions of
men concerning the cross and sufferings of Christ, 2 Cor. iv. 3-6.
CHAPTER VII.
The Glory of Christ in his Exaltation after the Accomplishment of the Work of
Mediation in this World.
We may, in the next place, behold the glory of Christ, with respect
unto his office, in the actings of God towards him which ensued on
his discharge of it in this world, in his OWN EXALTATION.
These are the two heads whereunto all the prophecies and predictions concerning Jesus Christ under the Old Testament are referred,
— namely, his sufferings, and the glory that ensued thereon, 1 Peter
i. 11. All the prophets testified beforehand " of the sufferings of Christ,
and the glory that should follow." So when he himself opened the
Scriptures unto his disciples, he gave them this as the sum of the
doctrine contained in them, " Ought not Christ to have suffered




IN HIS OWN EXALTATION.                343
these things, and to enter into his glory?" Luke xxiv. 26. The same
is frequently expressed elsewhere, Rom. xiv. 9; Phil. ii. 5-9.
So much as we know of Christ, his sufferings, and his glory, so
much do we understand of the Scripture, and no more.
These are the two heads of the mediation of Christ and his kingdom, and this is their order which they communicate unto the church,
-first sufferings, and then glory:' If we suffer, we shall also reign
with him," 2 Tim. ii. 12. They do but deceive themselves who design any other method of these things. Some would reign here in
this world; and we may say, with the apostle, " Would you did reign,
that we might reign with you."  But the members of the mystical
body must be conformed unto the Head. In him sufferings went before glory; and so they must in them. The order in the kingdom of
Satan and the world is contrary hereunto. First the good things of
this life, and then eternal misery, is the method of that kingdom,
Luke xvi. 25.
These are the two springs of the salvation of the church,-the two
anointed ones that stand before the Lord of the whole earth, from
which all the golden oil, whereby the church is dedicated unto God
and sanctified, doth flow. This glory of Christ in his exaltation, which
followed on his sufferings, is that which we now inquire into. And
we shall state our apprehensions of it in the ensuing observations:1. This is peculiarly that glory which the Lord Christ prays that
his disciples may be where he is to behold it. It is not solely so, as
it is considered absolutely; but it is that wherein all the other parts
of his glory are made manifest. It is the evidence, the pledge, the
means of the manifestation of them all. As unto all the instances of
his glory before insisted on, there was a veil drawn over them whilst
he was in this world. Hence the most saw nothing of it, and the
best saw it but obscurely. But in this glory that veil is taken off,
whereby the whole glory of his person in itself and in the work of mediation is most illustriously manifested. When we shall immediately
behold this glory, we shall see him as he is. This is that glory
whereof the Father made grant unto him before the foundation of the
world, and wherewith he was actually invested upon his ascension.
2. By this glory of Christ I do not understand the essential glory
of his divine nature, or his being absolutely in his own person " over
all, God blessed for ever;" but the manifestation of this glory in particular, after it had been veiled in this world under the "form of a
servant," belongs hereunto. The divine glory of Christ in his person
belongs not unto his exaltation; but the manifestation of it doth so.
It was not given him by free donation; but the declaration of it unto
the church of angels and men after his humiliation was so. He left
it not whilst he was in this world; but the direct evidence and decla.




44                 - THE GLORY OF CHRIST
ration of it he laid aside, until he was " declared to be the Son of
God with power," by the resurrection from the dead.
When the sun is under a total eclipse, he loseth nothing of his
native beauty, light, and glory. He is still the same that he was from
the beginning,-a "great light to rule the day."  To us he appears
as a dark, useless meteor; but when he comes by his course to free
himself from the lunar interposition, unto his proper aspect towards
us, he manifests again his native light and glory. So was it with the
divine nature of Christ, as we have before declared. He veiled the
glory of it by the interposition of the flesh, or the assumption of our
nature to be his own; with this addition, that therein he took on him
the " form of a servant,"-of a person of mean and low degree. But
this temporary eclipse being past and over, it now shines forth in its
infinite lustre and beauty, which belongs unto the present exaltation
of his person. And when those who beheld him here as a poor, sorrowful, persecuted man, dying on the cross, came to see him in all the
infinite, uncreated glories of the divine nature, manifesting themselves in his person, it could not lbut fill their souls with transcendent
joy and admiration. And this is one reason of his prayer for them
whilst he was on the earth, that they might be where he is to behold
his glory; for he knew what ineffable satisfaction it would be unto
them for evermore.
3. I do not understand absolutely the glorification of the human,nature of Christ,-that very soul and body wherein he lived and
died, suffered and rose again,-though that also be included herein.
This also were a subject meet for our contemplation, especially as it
is the exemplar of that glory which he will bring all those unto who
believe in him. But because at present we look somewhat farther, I
shall observe only one or two things concerning it.
(1.) That very nature itself which he took on him in this world,
is exalted into glory. Some, under a pretence.of great subtility and
accuracy, do deny that he hath either flesh or blood in heaven;
that is, as to the substance of them, however you may suppose that
they are changed, purified, glorified. The great foundation of the
church and all Gospel faith, is, that he was made flesh, that he did
partake of flesh and blood, even as did the children. That he hath
forsaken that flesh and blood which he was made in the womb of the
blessed Virgin,-wherein he lived and died, which he offered unto
God in sacrifice, and wherein he.rose from the dead,-is a Socinian
fiction. What is the true nature of the glorification of the humanity
of Christ, neither those who thus surmise, nor we, can perfectly comprehend. It doth not yet appear what we ourselves shall be; much
less is it evident unto us what he is, whom we shall be like. But that
he is still in the same human nature wherein he was on the earth,




IN HIS EXALTATION.                   345
that he hath the same rational soul and the same body, is a fundamental article of the Christian faith.
(2.) This nature of the man Christ Jesus is filled with all the divine graces and perfections whereof a limited, created nature is capable.  It is not deified, it is not made a god; —it doth not in heaven
coalesce into one nature with the divine by a composition of them;it hath not any essential property of the Deity communicated unto
it, so as subjectively to reside in it; —-it is not made omniscient, omnipresent, omnipotent; but it is exalted in a fulness of all divine perfection ineffably above the glory of angels and men. It is incomprehensibly nearer God than they all,-hath communications from
God, in glorious light, love, and power, ineffably above them all;
but it is still a creature.
For the substance of this glory of the human nature of Christ, believers shall be made partakers of it; for when we see him as he is,
we shall be like him; but as unto the degrees and measures of it, his
glory is above all that we can be made partakers of.  "There is one
glory of the sun, another glory of the moon, and another glory of the
stars; and one star differeth from another in glory," as the apostle
speaks, 1 Cor. xv. 41. And if there be a difference in glory among
the stars themselves as to some degrees of the same glory, how much
more is there between the glory of the sun and that of any star whatever! Such is the difference that is, and will be unto eternity, between the human nature of Christ and what glorified believers do
attain unto. But yet this is not that properly wherein the glory of
Christ in his exaltation, after his humiliation and death, doth consist.
The things that belong unto it may be reduced unto the ensuing heads.
I. It consisteth in the exaltation of the human nature, as subsisting in the divine person, above the whole creation of God in power,
dignity, authority, and rule, with all things that the wisdom of God
hath appointed to render the glory of it illustrious. I have so largely
insisted on the explication and confirmation of this part of the present
glory of Christ, in the exposition of Heb. i. 2, 3, that I have nothing
more to add thereunto.
2. It doth so in the evidence given of the infinite love of God the
Father unto him, and his delight in him, with the eternal approbation of his discharge of the office committed unto him.  Hence he is
said " to sit at the right hand of God," or at'' the right hand of the
Majesty on high."  That the glory and dignity of Christ in his exaltation is singular, the highest that can be given to a creature, incomprehensible;- that he is, with respect unto the discharge of his office,
under the eternal approbation of God;-that, as so gloriously exalted,
he is proclaimed unto the whole creation,-are all contained in this
expression.




346                 THE GLORY OF CHRIST
3. Hereunto is added the full manifestation of his own divine
wisdom, love, and grace, in the work of mediation and redemption
of the church. This glory is absolutely singular and peculiar unto
him. Neither angels nor men have the least interest in it. Here,
we see it darkly as in a glass; above, it shines forth in its brightness,
to the eternal joy of them who behold him.
This is that glory which our Lord Jesus Christ in an especial
manner prayed that his disciples might behold. This is that whereof
we ought to endeavour a prospect by faith; —by faith, I say, and not
by imagination. Vain and foolish men, having general notions of
this glory of Christ, knowing nothing of the real nature of it, have
endeavoured to represent it in pictures and images, with all that lustre
and beauty which the art of painting, with the ornaments of gold and
jewels, can give unto them. This is that representation of the present glory of Christ, which, being made and proposed unto the imagination and carnal affections of superstitious persons, carrieth such a
show of devotion and veneration in the Papal Church. But they err,
not knowing the Scripture, nor the eternal glory of the Son of God.
This is the sole foundation of all our meditations herein. The
glory that the Lord Jesus Christ is in the real actual possession of
in heaven can be no otherwise seen or apprehended in this world,
but in the light of faith fixing itself on divine revelation. To behold
this glory of Christ is not an act of fancy or imagination. It doth
not consist in framing unto ourselves the shape of a glorious person
in heaven. But the steady exercise of faith on the revelation and
description made of this glory of Christ in the Scripture, is the ground,
rule, and measure, of all divine meditations thereon.
ilereon our duty it is to call ourselves to an account as unto our
endeavour after a gracious view of this glory of Christ: —When did
we steadfastly behold it? when had we such a view of it as wherein
our souls have been satisfied and refreshed?  It is declared and represented unto us -as one of the chief props of our faith, as a help of
our joy, as an object of our hope, as a ground of our consolation, —as
our greatest encouragement unto obedience and suffering. Are our
minds every day conversant with thoughts hereof? or do we think ourselves not much concerned herein? Do we look upon it as that which
is without us and above us,-as that which we shall have time enough
to consider when we come to heaven? So is it with many. They
care neither where Christ is nor what he is, so that one way or other
they may be saved by him. They hope, as they pretend, that they
shall see him and his glory in heaven,-and that they suppose to be
time enough; but in vain do they pretend a desire thereof,-in vain
are their expectations of any such thing. They who endeavour not
to behold the glory of Christ in this world, as hath been often said,




IN HIS EXALTATION.                  347
shall never behold him in glory hereafter unto their satisfaction; nor
do they desire so to do, only they suppose it a part of that relief which
they would have when they are gone out of this world. For what
should beget such a desire in them? lNothing can do it but some
view of it here by faith; which they despise, or totally neglect. Every
pretence of a desire of heaven, and of the presence of Christ therein,
that doth not arise from, that is not resolved into, that prospect which
we have of the glory of Christ in this world by faith, is mere fancy
and imagination.
Our constant exercise in meditation on this glory of Christ will fill
us with joy on his account; which is an effectual motive unto the duty
itself. We are for the most part selfish, and look no farther than our
own concernments. So we may be pardoned and saved by him, we
care not much how it is with himself, but only presume it is well
enough. We find not any concernment of our own therein. But
this frame is directly opposite unto the genius of divine faith and love.
For their principal actings consist in preferring Christ above ourselves,
and our concerns in him above all our own. Let this, then, stir us
up unto the contemplation of this glory. Who is it that is thus exalted over all?  Who is thus encompassed with glory, majesty, and
power?  Who is it that sits down at the right hand of the Majesty on
high, —all his enemies being made his footstool? Is it not he who in
this world was poor, despised, persecuted, and slain,-all for our.sakes?
Is it not the same Jesus who loved us, and gave himself for us, and
washed us in his ownblood? Sothe apostle told the Jews, that the same
"Jesus whom they slew and hanged on a tree, God had exalted with
his right hand to be a Prince and Saviour, to give repentance unto
Israel, and the forgiveness of sins," Acts v. 30, 31. If we have any
valuation of his love, if we have any concernment in what he hath
done and suffered for the church, we cannot but rejoice in his present
state and glory.
Let the world rage whilst it pleaseth, let it set itself with all its
power and craft against every thing of Christ that is in it, —which,
whatever is by some otherwise pretended, proceeds from a hatred unto
his person; let men make themselves drunk with the blood of his saints;
we have this to oppose unto all their attempts, unto our supportment,
-namely, what he says of himself: "Fear not; I am the first and the
last: I am he that liveth, and was dead; and, behold, I am alive for
evermore, and have the keys of hell and of death," Rev i. 17, 18.
Blessed Jesus! we can add nothing to thee, nothing to thy glory;
but it is a joy of heart unto us that thou art what thou art, -that
thou art so gloriously exalted at the right hand of God; and we do
long more fully and clearly to behold that glory, according to thy
prayer and promise.




348                 THE GLORY OF CHRIST
CHAPTER VIII.
Representations of the Glory of Christ under the Old Testament.
It is said of our Lord Jesus Christ, that, "beginning at Moses and
all the prophets, he declared unto his disciples in all the Scriptures
the things concerning himself," Luke xxiv. 27. It is therefore manifest that Moses, and the Prophets, and all the Scriptures, do give testimony unto him and his glory. This is the line of life and light
which runs through the whole Old Testament; without the conduct
whereof we can understand nothing aright therein: and the neglect
hereof is that which makes many as blind in reading the books of it
as are the Jews,-the veil being upon their minds. It is faith alone,
discovering the glory of Christ, that can remove that veil of darkness
which covers the minds of men in reading the Old Testament, as the
apostle declares, 2 Cor. iii. 14-16. I shall, therefore, consider briefly
some of those ways and means whereby the glory of Christ was represented unto believers under the Old Testament.
1. It was so in the institution of the beautiful worship of the law,
with all the means of it. Herein have they the advantage above all
the splendid ceremonies that men can invent in the outward worship
of God; they were designed and framed in divine wisdom to represent
the glory of Christ, in his person and his office. This nothing of
human invention can do, or once pretend unto. Men cannot create
mnysteries, nor can give unto anything natural in itself a mystical
signification. But so it was in the old divine institutions. What
were the tabernacle and temple? What was the holy place with the
utensils of it? What was the oracle, the ark, the cherubim, the
mercy-seat, placed therein? What was the high priest in all his vestments and administrations? What were the sacrifices and annual
sprinkling of blood in the most holy place? What was the whole
system of their religious worship? Were they anything but representations of Christ in the glory of his person and his office? They
were a shadow, and the body represented by that shadow was Christ.
If any would see how the Lord Christ was in particular foresignified
and represented in them, he may peruse our exposition on the 9th
chapter of the Epistle unto the Hebrews, where it is handled so at
large as that I shall not here again insist upon it. The sum is,
"Moses was faithful in all the house of God, for a testimony of those
things which were to be spoken afterward," Heb. iii. 5. All that
Moses did in the erection of the tabernacle, and the institution of all
its services, was but to give an antecedent testimony by way of representation, unto the things of Christ that were afterward to be revealed,




UNDER THE OLD TESTAMENT.               349
And that also was the substance of the ministry of the prophets,
1 Pet. i. 11, 12, The dark apprehensions of the glory of Christ, which
by these means they obtained, were the life of the church of old.
2. It was represented in the mystical account which is given us of
his communion with his church in love and grace. As this is intimated in many places of Scripture, so there is one entire book designed
unto its declaration. This is the divine Song of Solomon, who was a
type of Christ, and a penman of the Holy Ghost therein. A gracious
record it is of the divine communications of Christ in love and grace
unto his church, with their returns of love unto him, and delight in
him. And then may a man judge himself to have somewhat profited in
the experience of the mystery of a blessed intercourse and communion
with Christ, when the expressions of them in that holy dialogue do
give light and life unto his mind, and efficaciously communicate unto
him an experience of their power. But because these things are little
understood by many, the book itself is much neglected, if not despised;
yea, to such impudence have some arrived, in foaming out their own
shame, as that they have ridiculed the expressions of it. But we are
foretold of such mockers in the last days, that should walk after their
own ungodly lusts; they are not of our present consideration.
The former instance of the representations of the glory of Christ in
their institutions of outward worship, with this record of the inward
comznunion they had with Christ in grace, faith, and love, gives us the
substance of that view which they had of his glory. What holy strains
of delight and admiration, what raptures of joy, what solemn and
divine complacency, what ardency of affection, and diligence in attendance unto the means of enjoying communion with him, this
discovery of the glory of Christ wrought in the souls of them that did
believe, is emphatically expressed in that discourse. A few days, a
few hours spent in the frame characterized in it, is a blessedness excelling all the treasures of the earth; and if we, whose revelations of
the same glory do far exceed theirs, should be found to come short
of them in ardency of affection unto Christ, and continual holy admiration of his excellencies, we shall one day be judged unworthy to
have received them.
3. It was so represented and made known under the Old Testament, in his personal appearances on various occasions unto several
eminent persons, leaders of the church in their generations. This he
did as a prcelucdium to his incarnation. He was as yet God only;
but appeared in the assumed shape of a man, to signify what he
would be. He did not create a human nature, and unite it unto
himself for such a season; only by his divine power he acted the
shape of a man composed of what ethereal substance he pleased, immediately to be dissolved. So he appeared to Abraham, to Jacob,




350                 THE GLORY OF CHRIST
to Moses, to Joshua, and others; as I have at large elsewhere proved
and confirmed. And hereon, also, because he was the divine person
who dwelt in and dwelt with the church, under the Old Testament,
from first to last, in so doing he constantly assumes unto himself
human affections, to intimate that a season would come when he
would immediately act in that nature. And, indeed, after the fall
there is nothing spoken of God in the Old Testament, nothing of his
institutions, nothing of the way and manner of dealing with the
church, but what hath respect unto the future incarnation of Christ.
And it had been absurd to bring in God under perpetual anthropopathies, as grieving, repenting, being angry, well pleased, and the
like, were it not but that the divine person intended was to take on
him the nature wherein such affections do dwell.
4. It was represented in prophetical visions. So the apostle affirms
that the vision which Isaiah had of him was when he saw his glory,
John xii. 41. And it was a blessed representation thereof; for his
divine person being exalted on a throne of glory, " his train filled the
temple." The whole train of his glorious grace filled the temple of
his body. This is the true tabernacle, which God pitched, and not
man;-the temple which Was destroyed, and which he raised again in
three days, wherein dwelt the fulness of the Godhead, Col. ii. 9. This
glory was now presented unto the view of Isaiah, chap. vi. 1-5; which
filled him with dread and astonishment. But from thence he was
relieved, by an act of the ministry of that glorious one, taking away
his iniquity by a coal from the altar; which typified the purifying
efficacy of his sacrifice. This was food for the souls of believers: in
these and on the like occasions did the whole church lift up their
voice in that holy cry, " Make haste, our Beloved, and be thou like
to a roe, or to a young hart, on the mountains of spices."
Of the same nature was his glorious appearance on mount Sinai
at the giving of the law, Exod. xix.; —for the description thereof by
the Psalmist, Ps. lxviii. 17, 18, is applied by the apostle unto the
ascension of Christ after his resurrection, Eph. iv. 8. Only, as it was
then full of outward terror, because of the giving of the fiery law, it
was referred unto by the Psalmist as full of mercy, with respect unto
his accomplishment of the same law. His giving of it was as death
unto them concerned, because of its holiness, and the severity of the
curse wherewith it was attended; hisfulfilling of it was life, by the
pardon and righteousness which issued from thence.
5. The doctrine of his incarnation, whereby he became the subject of all that glory which we inquire after, was revealed, although
not so clearly as by the Gospel, after the actual accomplishment of
the thing itself. In how many places this is done in the Old Testament I have elsewhere declared; at least I have explained and vin



UNDER THE OLD TESTAMENT.                351
dicated many of them (for no man can presume to know them all),(Vindicie Evangelics." 1 One instance, therefore, shall here suffice;
and this is that of the same prophet Isaiah, chap. ix. 6, 7, "Unto us
a child is born, unto us a son is given; and the government shall be
upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
Of the increase of his government and peace there shall be no end,
upon the throne of David, and upon his kingdom, to order it, and to
establish it with judgment and with justice from henceforth even for
ever. The zeal of the Lord of hosts will perform this." This one testimony is sufficient to confound all Jews, Socinians, and other enemies of
the glory of Christ. I do acknowledge that, notwithstanding this declaration of the glory of Christ in his future incarnation and rule, there
remained much darkness in the minds of them unto whom it was
then made. For although they might and did acquiesce in the truth
of the revelation, yet they could frame to themselves no notions of
the way or manner of its accomplishment. But now, when every
word of it is explained, declared, and its mystical sense visibly laid
open unto us in the Gospel, and by the accomplishment exactly answering every expression in it, it is judicial blindness not to receive
it. Nothing but the satanical pride of the hearts of men, which will
admit of no effects of infinite wisdom but what they suppose they can
comprehend, can shut their eyes against the light of this truth.
6. Promises, propphecies, predictions, concerning his person, his
coming, his office, his kingdom, and his glory in them all, with the
wisdom, grace, and love of God to the church in him, are the line of
life, as was said, which runs through all the writings of the Old Testament, and takes up a great portion of them. Those were the things
which he expounded unto his disciples out of Moses and all the Prophets.  Concerning these things he appealed to the Scriptures against
all his adversaries: "Search the Scriptures; for they are they which
testify of me." And if we find them not, if we discern them not
therein, it is because a veil of blindness is over our minds. Nor can
we read, study, or meditate on the writings of the Old Testament unto
any advantage, unless we design to find out and behold the glory of
Christ, declared and represented in them. For want hereof they are a
sealed book to many unto this day.
7. It is usual in the Old Testament to set out the glory of Christ
under mnetaphorical expressions; yea, it aboundeth therein. For such
allusions are exceedingly suited to let in a sense into our minds of
those things which we cannot distinctly comprehend. And there is' The " Vindicise Evangelice " is a work which Dr Owen wrote in reply to
Biddle the Socinian, and which will be found in another department of this edition of his works,. —ED,




352                ~THE GLORY OF CHRIST
an infinite condescension of divine wisdom in this way of instruction,
representing unto us the power of things spiritual in what we naturally discern. Instances of this kind, in calling the Lord Christ by the
names of those creatures which unto our senses represent that excellency which is spiritually in him, are innumerable. So he is called the
rose, for the sweet savour of his love, grace, and obedience; —the lily,
for his gracious beauty and amiableness; —the pearl of price, for his
worth, for to them that believe he is precious; —the vine, for his fruitfulness; —the lion, for his power;-the lamb, for his meekness and fitness for sacrifice; with other things of the like kind almost innulnerable.
These things have I mentioned, not with any design to search into
the depth of this treasury of those divine truths concerning the glory
of Christ: but only to give a little light unto the words of the evangelist, that he opened unto his disciples out of Moses and all the Prophets the things which concerned himself; and to stir up our own
souls unto a contemplation of them as contained therein.
CHAPTER  iX.
The Glory of Christ in his intimate Conjunction with the Church.
What concerns the glory of Christ in the mission of the Holy Ghost
unto the church, with all the divine truths that are branched from it,
I have at large declared in my discourse concerning the whole dispensation of the Holy Spirit, Here, therefore, it must have no place
amongst those many other things which offer themselves unto our
contemplation as part of this glory, or intimately belonging thereunto.
I shall insist briefly on three only, which cannot be reduced directly
unto the former heads.
And the first of these is,-That intimate conjunction that is between Christ and the church; whence it is just and equal in the sight
of God, according unto the rules of his eternal righteousness, that
what he did and suffered in the discharge of his office, should be
esteemed, reckoned, and imputed unto us, as unto all the fruits and
benefits of it, as if we had done and suffered the same things ourselves. For this conjunction of his with us was an act of his own mind
and will, wherein he is ineffably glorious.
The enemies of the glory of Christ and of his cross do take this for
granted, that there ought to be such a conjunction between the guilty
person and him that suffers for him, as that in him the guilty person
may be said, in some sense, to undergo the punishment himself. But
then they affirm, on the other hand, that there was no such conjunc



IN HIS CONJUNCTION WITH THE CHURCH.            353
tion between Christ and sinners, —none at all; but that he was a man,
as they were men; and otherwise, that he was at the greatest distance
from them all as it is possible for one man to be from another,
Socin. de Servat. lib. iii. cap. 3. The falseness of this latter assertion, and the gross ignorance of the Scripture, under a pretence of
subtility, in them that make it, will evidently appear in our ensuing
Discourse.
The apostle tells us, I Peter ii. 24, that in "his own self he bare
our sins in his own body on the tree;" and, chap. iii. 18, that he
" suffered for sins, the just for the unjust, that he might bring us to
God." But this seems somewhat strange unto reason. Where is the
justice, where is the equity, that the just should suffer for the unjust?
Where is divine righteousness herein? For it was an act of God:
" The Lord hath laid on him the iniquity of us all," Isa. liii. 6. The
equity hereof, with the grounds of it, must be here a little inquired
into.
First of all, it is certain that all the elect, the whole church of
God, fell in Adam under the curse due to the transgression of the
law. It is so also, that in this curse death, both temporal and eternal,
was contained.  This curse none could undergo and be saved.  Nor
was it consistent with the righteousness, or holiness, or truth of God,
that sin should go unpunished.  Wherefore there was a necessity,
upon a supposition of God's decree to save his church, of a translation
of punishment, —namely, from them who had deserved it, and could
not bear it, unto one who had not deserved it, but could bear it.
A supposition of this translation of punishment by divine dispensation is the foundation of Christian religion, yea, of all supernatural
revelation contained in the Scripture. This was first intimated in
the first promise; and afterward explained and confirmed in all the
institutions of the Old Testament. For although in the sacrifices of
the law, there was a revival of the greatest and most fundamental
principle of the law of nature,-namely, that God is to be worshipped
with our best, —yet the principal end and use of them was to represent this translation of punishment from the offender unto another,
who was to be a sacrifice in his stead.
The reasons of the equity hereof, and the unspeakable glory of
Christ herein, is what we now inquire into. And I shall reduce what
ought to be spoken hereunto to the ensuing heads:
I. It is not contrary unto the nature of divine justice, it doth not
interfere with the principles of natural light in man, that in sundry
cases some persons should suffer punishmentfor the sins and offences
of others.
I shall at present give this assertion no other confirmation, but
only that God hath often done so, who will, who can, do no iniquity.
VOL. 1.                                             23




354                 THE GLORY OF CHRIST
So he affirms that he will do, Exod. xx. 5, " Visiting the iniquity of
the fathers upon the children unto the third and fourth generation."
It is no exception of weight, that they also are sinners, continuing in
their fathers' sins; for the worst of sinners must not be dealt unjustly
withal: but they must be so if they are punished for their fathers'
sins, and it be absolutely unlawful that any one should be punished
for the sin of another.
So the church affirms, " Our fathers have sinned, and are not; and
we have borne their iniquities," Lam. v. 7. And so it was; for in the
Babylonish captivity God punished the sins of their forefathers, especially those committed in the days of Manasseh, 2 Kings xxiii. 26, 27;
as afterward, in the final destruction of that church and nation, God
punished in them the guilt of all bloody persecutions from the beginning of the world, Luke xi. 50, 51.
So Canaan was cursed for the sin of his father, Gen. ix. 25. Saul's
seven sons were put to death for their father's bloody cruelty, 2 Sam.
xxi. 9, 14. For the sin of David, seventy thousand of the people
Were destroyed by an angel, concerning whom he said, "It is I that
have sinned and done evil; these sheep, what have they done?" 2 Sam.
xxiv. 15-1 7. See also 1 Kings xxi. 29. So was it with all the children
or infants that perished in the flood, or in the conflagration of Sodom
and Gomorrah. And other instances of the like nature may be
assigned.
It is therefore evident that there is no inconsistency with the nature
of divine justice, nor the rules of reason among men, that in sundry
cases the sins of some may be punished on others.
II. It is to be observed, that this administration of justice is not
promiscuous,-that any whatever may be punished for the sins of any
others. There is always a special cause and reason of it; and this is
a peculiar conjunction between them who sin and those who are
punished for their sins. And two things belong unto this conjunction.
1. Especial relation; 2. Especial mutual interest.
1. There is an especial relation required unto this translation of
punishment;-such as that between parents and children, as in most
of the instances before given; or between a king and subjects, as in
the case of David. Hereby the persons sinning and those suffering
are constituted one body, wherein if one member offend, another may
justly suffer: the back may answer for what the hand takes away.
2. It consists in mutual interest. Those whose sins are punished
in others have such an interest in them, as that their being so is a
punishment unto themselves. Therefore are such sinners threatened
with the punishment and evils that shall befall their posterity or children for their sakes; which is highly penal unto themselves, Numb.
xiv. 33, "Your children shall wander in the wilderness forty years,




IN HIS CONJUNCTION WITH THE CHURCH.           355
and bear your whoredoms."  The punishment due to their sins is in
part transferred unto their children; and therein did the sting of their
own punishment also consist.
III. There is a greater, a more intimate conjunction, a nearer relation, a higher mutual interest, between, Christ and the church, than
ever was or can be between any other persons or relations in the world,
whereon it became just and equal in the sight of God that he should
suffer for us, and that what he did and suffered should be imputed
unto us; which is farther to be cleared.
There neither is nor can be any more than a threefold conjunction
between divers distinct persons. The first is natural; the second is
moral, whereunto I refer that. which is spiritual or mystical; and the
third federal, by virtue of mutual compact. In all these ways
is Christ in conjunction with his church, and in every one of them in
a way singular and peculiar.
1. The first conjunction of distinct persons is natural.  God hath
made all mankind " of one blood," Acts xvii. 26,-whereby there is a
cognation and alliance between them all. Hence every man is every
man's brother or neighbour, unto whom loving-kindness is to be
showed, Luke x. 36. And this conjunction was between Christ and
the church, as the apostle declares, Heb. ii. 14, 15, "Forasmuch
then as the children are partakers of flesh and blood, he also himself
likewise took part of the same; that through death he might destroy
him that had the power of death, that is, the devil; and deliver them
who through fear of death were all their lifetime subject to bondage."
Hence "both he that sanctifieth and they who are sanctified are all of
one," verse 11. His infinite condescension, in coming into this communion and conjunction of nature with us, was before declared; but it
is not common, like that between all other men, partakers of the same
nature. There are two things wherein it was peculiar and eminent.
(1.) This conjunction between him and the church did not arise
from a necessity of nature, but from a voluntary act of his will. The
conjunction that is between all others is necessary. Every man is
every man's brother, whether he will or no, by being a man. Natural
generation, -ecommunicating to every one his subsistence in the same
nature, prevents all acts of their own will and choice. With the Lord
Christ it was otherwise, as the text afilrms. For such reasons as are
there expressed, he did, by an act of his own will, partake of flesh and
blood, or came into this conjunction with us. He did it of his own
choice, because the children did partake of the same. HIe would be
what the children were. Wherefore the conjunction of Christ in
human nature with the church is ineffably distinct from that common
conjunction which is amongst all others in the same nature. And,
therefore, although it should not be meet amongst mere men,- that




356                 THE GLORY OF CHRIST
one should act and suffer in the stead of others, because they are all
thus related to one another, as it were, whether they will or no; yet
this could not reach the Lord Christ, who, in a strange and wonderful
manner, camne into this conjunction by a mere act of his own.
(2.) He came into it on this design, and for this only end, —namely,
that in our nature, taken to be his own, he might do and suffer what
was to be done and suffered for the church: so it is added in the text,
"That by death he might destroy him who had the power of death;
and deliver them who through fear of death were subject to bondage."
This was the only end of his conjunction in nature with the church;
and this puts the case between him and it at a vast distance from
what is or may be between other men.
It is a foolish thing to argue, that because a mere participation of
the same nature among men is not sufficient to warrant the righteousness of punishing one for another,-therefore the conjunction in the
same nature betwixt Christ and the church is not a sufficient and
just foundation of his suffering for us, and in our stead. For, by an
act of his own will and choice, he did partake of our nature, and that
for this very end, that therein he might suffer for us; as the Holy
Ghost expressly declares. Amongst others, there neither is nor can
be any thing of this nature, and so no objection from what is equal or
unequal amongst them can arise against what is equal between Christ
and the church. And herein is he glorious and precious unto them
that believe, as we shall see immediately.
2. There is a mnystical conjunction between Christ and the church,
which answers all the most strict, real, or moral unions or conjunctions between other persons or things. Such is the conjunction between the head of a body and its members, or the tree of the vine
and its branches, which are real; or between a husband and wife,
which is moral and real also. That there is such a conjunction between Christ and his church the Scripture plentifully declares, as also
that it is the foundation of the equity of his suffering in its stead. So
speaks the apostle, Eph. v. 25-32, " Husbands, love your wives, even
as Christ also loved the church,"-that is, his wife, the bride, the
Lamb's wife, —" and gave himself for it," &c. Being the head and
husband of the church, which was to be sanctified and saved, and
could be so no otherwise but by his blood and sufferings, he was both
meet so to suffer, and it was righteous also that what he did and suffered should be imputed unto them for whom he both did it and suffered. Let the adversaries of the glory of Christ assign any one
instance of such a conjunction, union, and relation between any
amongst mankind, as is between Christ and the church, and they may
give some countenance unto their cavils against his obedience and
sufferings in our stead, with the imputation of what he did and suffered




IN HIS CONJUNCTION WITH THE CHURCH.           357
unto us. But the glory of Christ is singular herein, and as such it
appears unto them by whom the: mystery of it is, in any measure,
spiritually apprehended.
But yet it will be said, that this mysticali conjunction of Christ with
his church is consequential unto what he did and suffered for it; for
it ensues on the conversion of men unto him. For it is by faith that
we are implanted into him. Until that be actually wrought in us,
we have no mystical conjunction with him. He is not a head or a
husband unto unregenerate, unsanctified unbelievers, whilst they continue so to be; and such was the state of the whole church when
Christ suffered for us, Rom. v. 8; Eph. ii. 5. There was, therefore,
no such mystical conjunction between him and. the church as to render it meet and equal that he should suffer in its stead. Wherefore
the church is the effect of the work of redemption,-that which rose
out of it, which was made and constituted by it; and cannot be so
the object of it as that which was to be redeemed by virtue of an
antecedent conjunction with it. I answer, —
(i.) Althoughl this mystical conjunction is not actually consummate
without an actual participation of the Spirit of Christ, yet the church
of the elect was designed antecedently unto all his sufferings to behis spouse and wife, so as that he might love her and suffer for her;
so it is said, Hos. xii. 12, " Israel served for a wife, and for a wife he
kept sheep." Howbeit she was not his married wife until after he
had served for her, and thereby purchased her to be his wife; yet as
he served for her she is called his wife, because of his love unto her,
and because she was so designed to be, upon his service. So was the
church designed to be the spouse of Christ in the counsel of God;
whereon he loved her and gave himself for her.
Hence, in the work of redemption the church was the object of it,
as designed to be the spouse of Christ; and the effect of it, inasmuch
as that thereby it was made meet for the full consummation of that
alliance; as the apostle expressly declares, Eph. v. 25-27.
(2.) Antecedently unto all that the Lord Christ did and suffered
for the church, there was a supreme act of the will of God the Father,
giving all the elect unto him, intrusting them with him, to be redeemed, sanctified, and saved; as himself declares, John xvii. 6, 9,
x. 14-16. And on these grounds this mystical conjunction between
Christ and the church hath its virtue and efficacy before it be actually
consummate.
3. There is afederal conjunction between distinct persons: and
as this is various, according unto the variety of the interests and ends
of them that enter into it; so that is most eminent, where one, by the
common consent of all that are concerned, undertakes to be a sponsor
or surety for others, to do and answer what on their part is required




358                 THE GLORY OF CHRIST
of them for attaining the ends of the covenant. So did the Lord
Christ undertake to be surety of the new covenant in behalf of the
church, Heb. vii. 22, and thereon tendered himself unto God, to do
and suffer for them, in their stead, and on their behalf, whatever -was
required, that they might be sanctified and saved. These things I
have treated of at large elsewhere, as containing a great part of the
mystery of the wisdom of God in the salvation of the church.  Here,
therefore, I do only observe, that this is that whereby the mystical
conjunction that was between Christ and the church, whereon it was
meet, just, and equal in the sight of God, that what he did and suffered should be imputed unto us, is completed.
These are some of the foundations of that mystery of transmitting
the sins of the church, as to the guilt and punishment of them, from
the sinners themselves unto another, every way innocent, pure, and
righteous in himself,-which is the life, soul, and centre of all Scripture revelations. And herein is he exceedingly glorious'and precious
unto them that believe. No heart can conceive, no tongue can express the glory of Christ herein. Now, because his infinite condescension and love herein have been spoken to before, I shall here only
instance its greatness in some of its effects.
1. It shines forth in the exaltation of the righteousness of God in
the forgiveness of sins. There is no more adequate conception of the
divine nature, than that of justice in rule and government. Hereunto
it belongs to punish sin according unto its desert; and herein consisted the first actings of God as the governor of the rational creation.
They did so in the eternal punishment of the angels that sinned, and
the casting of Adam out of Paradise, — an emblem also of everlasting
ruin. Now, all the church, all the elect of God, are sinners;-they
were so in Adam,-they have been and are so in themselves. What
doth become the justice of God to do thereon? Shall it dismiss them
all unpunished? Where, then, is that justice which spared not the
angels who sinned, nor Adam at the first? Would this procedure
have any consonancy thereunto,-be reconcilable unto it? Wherefore
the establishment of the righteousness of God on the one hand, and
the forgiveness of sin on the other, seem so contradictory, as that
many stumble and fall at it eternally. See Rom. x. 3, 4.
But in this interposition of Christ, in this translation of punishment from the church unto him, by virtue of his conjunction therewith, there is a blessed harmony between the righteousness of God
and the forgiveness of sins;- the exemplification whereof is his eternal glory.  "0 blessed change! 0 sweet permutation!" as Justin
Martyr speaks.
By virtue of his union with the church, which of his own accord
he entered into, and his undertaking therein to answer for it in the




IN HIS CONJUNCTION WITH THE CHURCH.           359
sight of God, it was a righteous thing with God to lay the punishment of all our sins upon hin, so as that he might freely and graciously pardon them all, to the honour and exaltation of his justice, as
well as of his grace and mercy, Rom. iii. 24-26.
Herein is he glorious in the sight of God, angels, and men.  In
him there is at the same time, in the same divine actings, a glorious
resplendency of justice and mercy;-of the one in punishing, of the
other in pardoning. The appearing inconsistency between the righteousness of God and the salvation of sinners, wherewith the consciences
of convinced persons are exercised and terrified, and which is the
rock on which most of them split themselves into eternal ruin, is
herein removed and taken away. In his cross were divine holiness
and vindictive justice exercised and manifested; and through his
triumph, grace and mercy are exerted to the utmost. This is that
glory which ravisheth the hearts and satiates the souls of them that
believe. For what can they desire more, what is farther needful unto
the rest and composure of their souls, than at one view to behold God
eternally well pleased in the declaration of his righteousness and the
exercise of his mercy, in order unto their salvation? In due apprehensions hereof let my soul live;-in the faith hereof let me die, and
let present admiration of this glory make way for the eternal enjoyment of it in its beauty and fulness.
2. He is glorious in that the law of God in its preceptive part, or
as to the obedience which it required, was perfectly fulfilled and
accomplished.  That it should be so, was absolutely necessary, from
the wisdom, holiness, and righteousness of him by whom it was given.
For what could be more remote from those divine perfections, than
to give a law which never was to be fulfilled in them unto whom it
was given, and who were to have the advantages of it? This could
not be done by us; but through the obedience of Christ, by virtue of
this his mystical conjunction with the church, the law was so fulfilled
in us by being fulfilled for us, as that the glory of God in the giving
of it, and annexing eternal rewards unto it, is exceedingly exalted.
See IRom. viii. 3, 4.
This is that glory of Christ whereof one view by faith will scatter
all the fears, answer all the objections, and give relief against all the
despondencies, of poor, tempted, doubting souls; and an anchor it will
be unto all believers, which they may cast within the veil, to hold
them firm and steadfast in all trials, storms, and temptations in life
and death.




360                 THE GLORY OF CHRIST
CHAPTER X.
The Glory of Christ in the Communication of Himself unto Believers.
Another instance of the glory of Christ, which we are to behold
here by faith, and hope that we shall do so by sight hereafter, consists in the mysterious communication of himself, and all the benefits
of his mediation, unto the souls of them that do believe, to their present happiness and future eternal blessedness.
Hereby he becomes theirs as they are his; which is the life, the
glory, and consolation of the church, Cant. vi. 3, ii. 16, vii. 10, —he
and all that he is being appropriated unto them, by virtue of their
mystical union. There is, there must be, some ground, formal reason,
and cause of this relation between Christ and the church, whereby
he is theirs, and they are his; —he is in them, and they in him, so
as it is not between him and other men in the world.
The apostle, speaking of this communication of Christ unto the
church, and the union between them which doth ensue thereon,
affirms that it is " a great mystery;" for " I speak," saith he, " concerning Christ and the church," Eph. v. 32.
I shall very briefly inquire into the causes, ways, and means of this
9mysterious communication, whereby he is made to be ours, to be in
us, to dwell with us, and all the benefits of his mediation to belong
unto us. For, as was said, it is evident that he doth not thus communicate himself unto all by natural,necessity, as the sun gives
light equally unto the whole world,-nor is he present with all by
a ubiquity of his human nature,-nor, as some dream, by a diffusion of his rational soul into all,-nor doth he become ours by a
carnal eating of hin in the sacrament; but this mystery proceeds
from, and depends on, other reasons and causes, as we shall briefly
declare.
But yet, before I proceed to declare the way and manner whereby
Christ communicateth himself unto the church, I must premise something of divine communications in general and their glory. And I
shall do this by touching a little on the harmony and correspondency
that is between the old creation and the new.
1. All being, power, goodness, and wisdomz, were originally essentially, infinitely in God. And in them, with the other perfections of
his nature, consisted his essential glory.
2. The old creation was a com7zmnunication of being and goodness
by almighty power, directed by infinite wisdom, unto all things that
were created for the manifestation of that glory. This was the first
communication of God unto anything without himself; and it was ex



IN THE COMMUNICATION OF HIMSELF.           361
ceeding glorious. See Ps. xix. 1; Rom. i. 20. And it was a curious
machine, framed in the subordination and dependency of one thing
on another; without which they could not subsist, nor have a continuance of their beings. All creatures below live on the earth and
the products of it; the earth, for its whole production, depends on
the sun and other heavenly bodies; as God declares, Hos. ii. 21, 22,
" I will hear, saith the LORD, I will hear the heavens, and they shall
hear the earth; and the earth shall hear the corn, and the wine, and
the oil; and they shall hear Jezreel."  God hath given a subordination of things in a concatenation of causes, whereon their subsistence
doth depend. Yet,3. In this mutual dependency on and supplies unto one another,
they all depend on and are influenced from God himself,-the eternal
fountain of being, power, and goodness. "He hears the heavens;"
and in the continuation of this order, by constant divine communication of being, goodness, and power, unto all things, God is no less
glorified than in the first creation of them, Acts xiv. 15-17, xvii.
24-29.
4. This glory of God is visible in the matter of it, and is obvious
unto the reason of mankind; for from his works of creation and providence they may learn his eternal power and Godhead, wherein he is
essentially glorious.
5. But by this divine communication, God did not intend only to
glorify himself in the essential properties of his nature, but his existence also in three persons, of Father, Son, and Spirit. For although
the whole creation in its first framing, and in its perfection, was, and
is, by an emanation of power and goodness from the divine nature,
in the person of the Father, as he is the fountain of the Trinity,
whence he is said peculiarly to be the Creator of all things; yet the
immediate operation in-the creation was from the Son, the power and
wisdom of the Father, John i. 1-3; Col. i. 16; Heb. i. 2. And as
upon the first production of the mass of the creation, it was under
the especial care of the Spirit of God, to preserve and cherish it unto
the production of all distinct sorts of creatures, Gen. i. 2,-so in the
continuance of the whole, there is an especial operation of the same
Spirit in all things. Nothing can subsist one moment by virtue of
the dependence which all things have on one another, without a continual emanation of power from him. See Pi civ. 29, 30.
By these divine communications, in the production and preservation
of the creature, doth God manifest his glory, and by them alone in
the way of nature he doth so; and without them, although he would
have been for ever essentially glorious, yet was it impossible that his
glory should be known unto any but himself. Wherefore, on these
divine communications doth depend the whole manifestation of the




362                  THE GLORY OF CHRIST
glory of God. But this is far more eminent, though not in the out —
ward effects of it so visible, in the new creation; as we shall see.
1. All goodness, grace, life, light, mercy, and power, which are the
springs and causes of the new creation, are all originally in God, in
the divine nature, and that infinitely and essentially. In them is
God eternally or essentially glorious; and the whole design of the new
creation was to manifest his glory in them, by external communications of them, and from them.
2. The first communication of and from these things is made unto
Christ, as the Head of the church. For, in the first place, it pleased
God that in him should all the fulness of these things dwell, so as
that the whole new creation might consist in him, Col. i. 17-19. And
this was the first egress of divine wisdom for the manifestation of the
glory of God in these holy properties of his nature. For,3. This communication was made unto him. as a repository and
treasury of all that goodness, grace, life, light, power, and mercy, which
were necessary for the constitution and preservation of the new creation. They were to be laid up in him, to be hid in him, to dwell in
him; and from him to be communicated unto the whole mystical body
designed unto him,-that is, the church. And this is the first emanation of divine power and wisdom, for the manifestation of his glory in
the new creation.  This constitution of Christ as the head of it, and
the treasuring up in him all that was necessary for its production and
preservation, wherein the church is chosen and pre-ordained in him
unto grace and glory, is the spring and fountain of divine glory, in
the communications that ensue thereon.
4. This communication unto Christ is, (1.) Unto his person; and
then, (2.) With respect unto his office. It is in the person of Christ
that all fulness doth originally dwell. On the assumption of human
nature into personal union with the Son of God, all fulness dwells in
him bodily, Col. ii. 9. And thereon receiving the Spirit in all fulness,
and not by measure, all the treasures of wisdom and knowledge were
hid in him, Col. ii. 3, and he was filled with the unsearchable riches
of divine grace, Eph. iii. 8-11. And the office of Christ is nothing
but the way appointed in the wisdom of God for the communication
of the'treasures of grace which were communicated unto his person.
This is the end of the whole office of Christ, in all the parts of it, as
he is a priest, a prophet, and a king. They are, I say, nothing but
the ways appointed by infinite wisdom for the communication of the
grace laid up in his person unto the church. The transcendent glory
hereof we have in some weak measure inquired into.
5. The decree of election prepared, if I may so say, the ncass of
the new creation. In the old creation, God first prepared and created
the mass or matter of the whole; which afterward, by the power of the




IN THIE COMMUNICATION OF HIMSELF.          363
Holy Spirit, was formed into all the distinct beings whereof the whole
creation was to consist, and animated according to their distinct kinds.
And in order unto the production and perfecting of the work of the
new creation, God did from eternity, in the holy purpose of his will,
prepare, and in design set apart unto himself, that portion of mankind
whereof it was to consist. Hereby they were only the peculiar matter
that was to be wrought upon by the Holy Ghost, and the glorious
fabric of the church erected out of it. What was said, it may be, of
the natural body by the Psalmist, is true of the mystical body of
Christ, which is principally intended, Ps. cxxxix. 15, 16, " My substance was not hid from thee, when I was made in secret, and curiously
wrought in the lowest parts of the earth. Thine eyes did see my substance yet being unperfect; and in thy book all my members were
written, which in continuance were fashioned, when as yet there was
none of them."  The substance of the church, whereof it was to be
formed, was under the eye of God, as proposed in the decree of election; yet.was it as such imperfect. It was not formed or shaped into
members of the mystical body; but they were all written in the book
of life. And in pursuance of the purpose of God, there they are by
the Holy Spirit, in the whole course and continuance of time, in their
several generations, fashioned into the shape designed for them.
6. This, therefore, is herein the glorious order of divine communications. From the infinite, eternal spring of wisdom, grace, goodness,
and love, in the Father,-all the effects whereof unto this end were
treasured up in the person andvmediation of the Son,-the Holy Spirit,
unto whom the actual application of them is committed, communicates life, light, power, grace, and mercy, unto all that are designed
parts of the new creation. Hereon doth God glorify both the essential
properties of his nature,-his infinite wisdom, power, goodness, and
grace,-as the only eternal spring of all these things, and also his ineffable glorious existence in three persons, by the order of the communication of these things unto the church, which are originally from
his nature. And herein is the glorious truth of the blessed Trinity,which by some is opposed, by some neglected, by most looked on as
that which is so much above them as that it doth not belong unto
them,-made precious unto them that believe, and becomes the foundation of their faith and hope. In a view of the glorious order of those
divine communications, we are in a steady contemplation of the ineffable glory of the existence of the nature of God in the three distinct
persons of Father, Son, and Holy Ghost.
7. According unto this divine order, the elect in all ages are, by the
Holy Spirit moving and acting on that mass of the new creation,
formed and animated with spiritual life, light, grace, and power, unto
the glory of God. They are not called accidentally, according unto the




364                 THE GLORY OF CHRIST
external occasions and causes of their conversion unto God; but in
every age, at his own time and season, the Holy Spirit communicates
these things unto them in the order declared, unto the glory of God.
8. And in the same manner is the whole new creation preserved
every day;-every moment there is vital power and strength, mercy
and grace, communicated in this divine order to all believers in the
world. There is a continual influence from the Fountain, from the
Head, into all the members, whereby they all consist in him, are acted
by him, who worketh in us both to will and to do of his own good
pleasure. And the apostle declares that the whole constitution of
church order is suited, as an external instrument, to promote these
divine communications unto all the members of the church itself,
Eph. iv. 13-15.
This in general is the order of divine communications, which is for
the substance of it continued in heaven, and shall be so unto eternity;
for God is, and ever will be, all, and in all. But at present it is invisible unto eyes of flesh, yea, the reason of men. Hence it is by the
most despised; —they see no glory in it. But let us consider the
prayer of the apostle, that it may be otherwise with us, Eph. i. 16-23.
For the revelation made of the glory of God in the old creation is
exceeding inferior to that which he makes. of himself in the new.
Having premised these things in general concerning the glory of
divine communications, I shall proceed to declare, in particular, the
grounds and way whereby the Lord Christ communicates himself, and
therewithal all the benefits of his mediation, unto them that do believe, as it was before proposed.
We on our part are said herein to receive him, and that by faith,
John i. 12. Now, where he is received by us, he must be tendered,
given, granted, or communicated unto us. And this he is by some
divine acts of the Father, and some of his own.
The foundation of the whole is laid in a sovereign act of the will,
the pleasure, the grace of the Father. And this is the order and
method of all divine operations in the way and work of grace. They
originally proceed all from him; and having effected their ends, do
return, rest, and centre in him again. See Eph. i. 4-6. Wherefore,
that Christ is made ours, that he is communicated unto us, is originally from the free act, grant, and donation, of the Father, 1 Cor. i. 30;
Rom. v. 15-17. And hereunto sundry things do concur. As,- 1. His
eternal purpose, which he purposed in himself, to glorify his grace in
all his elect; by this communication of Christ and the benefits of his
mediation unto them; which the apostle declares at large, Eph. i.
2. His granting all the elect unto Christ, to be his own, so to do and suffer for them what was antecedaneously necessary unto the actual commnnication of himself unto them: " Thine they were, and thou gavest




IN THE COMMUNICATION OF HIMSELF.             365
them me," John xvii. 6. 3. The giving of the promise, or the constitution of the rule and law of the Gospel, whereby a participation of
Christ, an interest in him and all that he is, is made over and assured
unto believers, John i. 12; 1 John i. 1-4. 4. An act of almighty
power, working and creating faith in the souls of the elect, enabling
them to receive Christ so exhibited and communicated unto them by
the Gospel, Eph. i. 19, 20, ii. 5-8.
These things, which I have but named, have an influence into the
glory of Christ herein; for this communication of him unto the church
is an effect of the eternal counsel, wisdom, grace, and power of the
Father.
But they are the acts of Christ himself herein, which principally
we inquire into, as those which manifest the glory of his wisdom, love,
and condescension.
And,-1. He gives and communicates unto them his Holy Spirit;
-the Holy Spirit as peculiarly his, as granted unto him of the Father,
as inhabiting in him in all fulness. This Spirit-abiding originally as
to his person, and immeasurably as unto his effects and operations, in
himself-he gives unto all believers, to inhabit and abide in them also,
John xiv. 14-20; 1 Cor. vi. 17; Rom. viii. 9. Hence follows an ineffable union between him and them.  For as in his incarnation he
took our nature into personal union with his own; so herein he takes
our persons into a mystical union with himself. Hereby he becomes
ours, and we are his.
And herein he is unspeakably glorious.  For this mystery of the
inhabitation of the same Spirit in him as the head, and the church
as his body, animating the whole, is a transcendent effect of divine
wisdom.  There is nothing of this nature in the whole creation besides,-no such union, no such mutual communication. The strictest
unions and relations in nature are but shadows of it, Eph. v. 25-32.
Herein also is the Lord Christ precious unto them that do believe,
but a stone of stumbling and a rock of offence unto the disobedient.
This glorious, ineffable effect of his wisdom and grace; this rare, peculiar, singular way of the communication of himself unto the church,
is by many despised. They know, it may be, some of them, what it
is to be joined unto a harlot so as to become one flesh; but what it is
to be joined unto the Lord so as to become one spirit, they know not.
But this principle and spring of the spiritual life of the church, and of
all vital, spiritual motions towards God and things heavenly, wherein
and whereby "our life is hid with Christ in God," is the glory, the
exaltation, the honour, the security of the church, unto the praise of
the grace of God. The understanding of it in its causes, effects, operations, and privileges wherewith it is accompanied, is to be preferred
above all the wisdom in and of the world.




366                  THE GLORY OF CHRIST
2. He thus communicates himself unto us, by the formation of a
new nature, his own nature, in us; so as that the very same spiritual
nature is in him and in the church. Only, it is so with this difference, that in him it is in the absolute perfection of all those glorious
graces wherein it doth consist; in the church it is in various measures
and degrees, according as he is pleased to communicate it. But the
same divine nature it is that is in him and us; for, through the precious promises of the Gospel, we are made partakers of his divine
nature. It is not enough for us that he hath taken our nature to be
his, unless he gives us also his nature to be ours; —that is, implants
in our souls all those gracious qualifications, as unto the essence and
substance of them, wherewith he himself in his human nature is endued. This is that new man, that new creature, that divine nature,
that spirit which is born of the Spirit, that transformation into the
image of Christ, that putting of him on, that workmanship of God
whereunto in him we are created, that the Scripture so fully testifieth
unto, John iii. 6; Rom. vi. 3-8; 2 Cor. iii. 18, v. 17; Eph. iv. 20-24;
2 Peter i. 4.
And that new heavenly nature which is thus formed in believers,
as the first vital act of that union which is between Christ and them
by the inhabitation of the same Spirit, is peculiarly his nature. For
both is it so as it is in him the idea and the exemplar of it in us,-inasmuch as we are predestinated to be conformed unto his image,-and
as it is wrought or produced in our souls by an emanation of power,
virtue, and efficiency from him.
This is a most heavenly way of the communication of himself unto
us, wherein of God " he is made unto us wisdom and sanctification."
Hereon he says of his church, " This is now bone of my bones, and
flesh of my flesh;" —I see myself, my own nature, in them; whence
they are comely and desirable.  Hereby he makes way to " present
it to himself a glorious church, not having spot, or wrinkle, or any
such thing; but holy and without blemish." On this communication
of Christ unto us, by the forming of his own nature in us, depends all
the purity, the beauty, the holiness, the inward glory of the church.
Hereby is it really, substantially, internally separated from the world,
and distinguished from all others, who, in the outward form of things,
in the profession and duties of religion, seem to be the same with
them.  Hereby it becomes the first-fruits of the creation unto God,
bearing forth the renovation of his image in the world;-herein the
Lord Christ is, and will be, glorious unto all eternity. I only mention these things, which deserve to be far more largely insisted on.
3. He doth the same by that actual insition or implantation into
himself which he gives us by faith, which is of his own operation. For
hereon two things do ensue;-one by the grace or power, the other




IN THE RECAPITULATION OF ALL THINGS.          367
by the law or constitution, of the Gospel; which have a great influence
into this mystical communication of Christ unto the church.
And the first of these is, that hereby there is communicated unto
us, and we do derive, supplies of spiritual life, sustentation, motion,
strength in grace, and perseverance froth him continually. This is
that which himself so divinely teacheth in the parable of the vine and
its branches, John xv. 1-5. Hereby is there a continual communication from his all-fulness of grace unto the whole church and all the
members of it, unto all the ends and duties of spiritual life. They
live, nevertheless not they, but Christ liveth in them; and the life
which they lead in the flesh is by the faith of the Son of God. And
the other,-by virtue of the law and constitution of the Gospel,-is,
that hereon his righteousness and all the fruits of his mediation are
imputed unto us; the glory of which mystery the apostle unfolds,
Rom. iii.-v.
I might add hereunto the mutual inbeing that is between him and
believers by love; for-the way of the communication of his love
unto them being by the shedding of it abroad in their hearts by the
Holy Ghost, and their returns of love unto him being wrought in
them by an almighty efficiency of the same Spirit-there is that
which is deeply mysterious and glorious in it. I might mention also
the continuation of his discharge of all his offices towards us, whereon
all our receptions from him, or all the benefits of his mediation
whereof we are made partakers, do depend.  But the few instances
that have been given of the glory of Christ in this mysterious communication of himself unto his church may suffice to give us such a
view of it as to fill our hearts with holy admiration and thanksgiving.
CHAPTER XI.
The Glory of Christ in the Recapitulation of all things in Him.
In the last place, the Lord Christ is peculiarly and eminently glorious in the recapitulation of all things inz himn, after they had been
scattered and disordered by sin. This the apostle proposeth as the
most signal effect of divine wisdom, and the sovereign pleasure of
God.
"IHe hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his
good pleasure, which he hath purposed in himself: that, in the dispensation of the fulness of times, he might gather together in one all
things in Christ, both which are in heaven, and which are on earth,
even in him," Eph. i. 8-10.




368                 THE GLORY OF CHRIST
For the discovery of the mind of the Holy Ghost in these words,
so far as I am at present concerned,-namely, as unto the representation of the glory of Christ in them, —sundry brief observations must
be premised; and in them it will be necessary that we briefly declare
the original, of all these things in heaven and earth, their primitive
order, the confusion that ensued thereon, with their restitution in
Christ, and his glory thereby.
1. God alone hath all being in him. Hence he gives himself that
name, "I AM," Exod. iii. 14. He was eternally All; when all things
else that ever were, or now are, or shall be, were nothing. And when
they are, they are no otherwise but as " they are of him, and through
him, and to him," Rom. xi. 36. Moreover, his being and goodness
are the same. The goodness of God is the meetness of the Divine
Being to be communicative of itself in its effects. Hence this is the
first notion of the divine nature,-infinite being and goodness, in a
nature intelligent and self-subsistent.  So the apostle declares it,
" He that cometh to God must believe that he is, and that he is a
rewarder," Heb. xi. 6.
2. In this state of infinite, eternal being and goodness, antecedent
unto any act of wisdom or power without himself to give existence
unto other things, God was, and is, eternally in himself all that he
will be, all that he can be, unto eternity.  For where there is infinite
being and infinite goodness, there is infinite blessedness and happiness, whereunto nothing can be added.  God is always the same.
That is his name,.Ki rir -N-Ps. cii. 27, "Thou art he,"-always the
same. All things that are, make no addition unto God, no change
in his state.  His blessedness, happiness, self-satisfaction, as well as
all other his infinite perfections, were absolutely the same before the
creation of any thing, whilst there was nothing but himself, as they
are since he hath made all things: for the blessedness of God consists
in the ineffable mutual inbeing of the three holy persons in the same
nature, with the immanent reciprocal actings of the Father and the
Son in the eternal love and complacency of the Spirit.  Hereunto
nothing can be added, herein no change can be made by any external
work or effect of power. Herein doth God act in the perfect knowledge and perfect love of his own perfections, unto an infinite acquiescency therein,-which is the divine blessedness. This gives us the
true notion of the divine' nature antecedent unto the manifestation of
it made by any outward effects:-infinite being and goodness, eternally blessed in the knowledge and enjoyment of itself by inconceivable, ineffable, internal actings, answering the manner of its subsistence, which is in three distinct persons.
3. This being and goodness of God, by his own will and pleasure
acting themselves in infinite wisdom and power, produced the crea



IN THIE RECAPITULATION OF ALL THINGS.      369
tion of all things. I{erein he communicated a finite, limited, dependent being and goodness unto other things without himself. For all
being and. goodness being, as was said, in him alone, it was necessary
that the first outward work and effect of the divine nature must be the
communication of being and goodness unto other things. Wherefore,
as when he had given unto every thing its being out of nothing, by
the word of his power, saying, Let them be, and they were; so it is
said, that he looked on all that he had made, "and, behold, they were
exceeding good," Gen. i. 31. Being and goodness must be the first
outward effects of the divine nature, which, being wrought by infinite
power and wisdom, do represent unto us the glory of God in the creation of all things. Infinite being in self-subsistence, which is necessary in the first cause and spring of all things,-infinite goodness to
communicate the effect of this being unto that which was not,-and
infinite wisdom and power in that communication,-are gloriously
manifested therein.
4. In this state, all things that were made, depended immngediately
on God himself, without the interposition of any other head of influence or rule. They had the continuance of their being and its preservation from the immediate actings of these properties of the divine
nature whereby they were made; and their dependence on God was
by virtue of that law, which was implanted on the principles and
powers of their several natures by God himself.
5. Thus "In the beginning God created the heaven and the earth."
Ile provided himself of two distinct, rational families, that should
depend on him according to a law of moral obedience, and thereby
give glory to him; with two distinct habitations for them, cognate
unto their nature and use,-heaven above, and the earth beneath.
The earth he appointed for the habitation of man; which was every
way suited unto the constitution of his nature, the preservation of his
being, and the end of his creation in giving glory to God. Heaven
he prepared for the habitation of the angels; which was suited unto
the constitution of their nature, the preservation of their being, and
the end of their creation, in giving glory to God. Wherefore, as man
had power and dominion over all things here below, and was to use
them all unto the glory of God,-by which means God received glory
from them also, though in themselves brute and inanimate; —so the
angels had the like dominion over the celestial and ethereal bodies,
wherewith God hath fitted the place of their habitation, that through
the contemplation and use of them God might have a revenue of
glory and praise from them also. To suppose any other race of intellectual creatures, besides angels in heaven and men on earth, is
not only without all countenance from any divine testimony, but it
disturbs and disorders the whole representation of the glory of God
VOL. I.                                         24




370                 THE GLORY OF CHRIST
made unto us in the Scripture, and the whole design of his wisdom and
grace, as declared therein. Intellectual creatures not comprehended in
that government of God and mystery of his wisdom in Christ which
the Scripture reveals, are a chimera firamed in the imaginations of
some men, scarce duly sensible of what it is to be wise unto sobriety.
6. This order of things was beautiful and comely. Hence were
they all said to be'" exceeding good." For each of these families had
their own immediate, distinct dependence on God.  He was the
immediate head of them. There was no other common head interposed between God and them. They were not a head unto one another. There were no communications unto them, but what were
immediate from God himself. And their union among themselves
was in this alone, that all their obedience did meet and centre in God.
So God made the heavens and the earth, and two distinct families in
them, for himself.
7. This beautiful order in itself, this union between the two families
of God, was disturbed, broken, dissolved by the entrance of sin; for
hereby part of the family above, and the whole family below, fell off
from their dependence on God; and ceasing to centre in him as their
head, they fell into variance and enmity among themselves. For
the centre of this union and order being removed and lost, nothing
but enmity and confusion remained among them. Hereon, to show
that its goodness was lost, God cursed- the earth and all that was in
it; for it was put in subjection unto man, who was now fallen from
him. Howbeit he cursed not the heavens, which were in subjection
unto the angels, because some of them only left their habitation; and
the habitation of the residue was not to be cursed for their sakes.
But mankind was wholly gone off from God.
S. The angels that sinned God utterly rejected for ever, as an
example of his severity; the whole race of mankind he would not
utterly cast off, but determined to recover and save a remnant, according to the election of grace; which, how he did it in a way of
condecency unto all his divine perfections, I have elsewhere declared.
9. Howbeit, he would not restore them into their former state, so
as to have again two distinct families, each in an immediate dependence on himself, though he left them in different and distinct habitations, Eph. iii. 15; but he would gather them both into one, and that
under a new head, in whom the one part should be preserved from
sinning, and the other delivered from sin committed.
10. This, then, is that which the apostle declares in these words,
"To gather together in one all things which are in heaven, and which
are on earth, even in him." And so he again expresseth it, Col. i.
20, " To reconcile all things unto himself in him, whether they be
things in earth, or things in heaven." All things were fallen into dis



IN THE RECAPITULATION OF ALL THINGS.         371
order and confusion by sin; they were fallen off from God into variance among themselves. God would not restore them into their first
order, in an immediate dependence on his divine perfections. He
would no longer keep them in two distinct families; but he would,
in his infinite wisdom and goodness, gather them up into one common
head, on whom they should have their immediate dependence, and
be reconciled again among themselves.
11. This new head; wherein God hath gathered up all things in
heaven and earth into one, one body, one family, on whom is all their
dependence, in whom they all now consist, is Jesus Christ the Son of
God, incarnate.  See 1 Cor. xi. 3; Eph. i. 22, 23. This glory was
reserved for him; none other could be meet for it or worthy of it.
See Col. i. 17-19.
12. To answer all the ends of this new Head of God's re-collected
family, all power in heaven and earth, all fulness of grace and glory,
is committed unto him. There is no communication from God, no
act of rule towards this family, no supply of virtue, power, grace, or
goodness unto angels or men, but what is immediately from this new
head whereinto they are gathered. In him they all consist, on him
do they depend, unto him are they subject; in their relation unto him
doththeir peace, union, and agreement among themselves consist. This
is the recapitulation of all things intended by the apostle.
13. It is true that he acts distinctly and variously towards the two
parts of the re-collected family of angels and men, according as their
different states and conditions do require. For, —l. We had need
of a reparation by redemption and grace, which the angels had not.
2. Angels were capable of immediate confirmation in glory, which we
are not, until we come to heaven. Therefore,-1. He assumed our
nature that it might be repaired, which he did not [by] the nature of
the angels. 2. He gives us union unto himself by his Spirit, which
exalts us into a dignity and honour meet for fellowship with them in
the saine family.
This is a brief account of the mysterious work of divine wisdom in
the recapitulation of all things in Jesus Christ; and herein is he
transcendently glorious, or his glory herein is far above our comprehension; yet some things may be observed, to direct us in the view
and contemplation of it. As,1. He alone was a meet and capable subject of it. He alone could
bear the weight of this glory. No mere creature in heaven or earth
was meet to be thus made the head of the whole new creation of God.
In none of them could all things consist. None of them was meet
to be thus in the place of God, to have all things depend upon him,
and be put in subjection unto him; so as that there should be no communication between God and the creation but by and through him




372                 THE GLORY OF CHRIST
alone. Wherefore, when the Holy Ghost assigns this glory unto him,
he so describes him as that we may discern his singular meetness for
it; as, that he is " the brightness of the Father's glory, and the express
image of his person, upholding all things by the word of his power,"
IHeb. i. 3; —that he is " the image of the invisible God, the first-born
of every creature, by whom all things were created that are in heaven,
and that are in earth, visible and invisible, whether they be thrones,
or dominions, or principalities, or powers; all things were created by
him, and for him; and he is before all things, and by him all things
consist," Col. i. 15-17.  Such a one alone, and no other, was meet to
bear and uphold this glory. And the glory of his person is such, as
that it is the blessedness of all creatures to centre in this glory of his
office.
2. This is that glory which God designed unto his only Son incarnate, and it gives us a little view into the glory of that mystery, the
wonderful eternal design of God to glorify himself in the incarnation
of Christ. God would have his eternal, his only-begotten Son to be
incarnate, to take our nature on him, —to be made man. What is his
design in this incomprehensible work of his wisdom, love, and power?
Indeed, in the first place, it was for the redemption of the church, by
the sacrifice of himself, and other acts of his mediation. But there
is that which is more general and comprehensive, and wherein all the
concerns of the glory of God do centre. And this was, that he might
" gather all things into one " in him; —that the whole creation, especially that which was to be eternally blessed, should have a new head
given unto it, for its sustentation, preservation, order, honour, and
safety. All springs are in him, and all streams are unto him, and in
and by him unto God. Who can express the divine beauty, order,
and harmony of all things that are in this, their recapitulation in
Christ? The union and communion between angels and men,-the
order of the whole family in heaven and earth,-the communication
of life, grace, power, mercy, and consolation to the church,-the rule
and disposal of all things unto the glory of God,-do all depend hereon.
This glory God designed unto his Son incarnate; and it was the
greatest, the highest that could be communicated unto him. For, as
the apostle observes, all things are put in subjection unto him, he
only excepted who doth so make them subject; that is, God the
Father, I Cor. xv. 27.
There is no contemplation of the glory of Christ that ought more
to affect the hearts of them that do believe with delight and joy, than
this, of the recapitulation of all things in him. One view by faith of
him in the place of God, as the supreme head of the whole creation,
moving, acting, guiding, and disposing of it, will bring in spiritual
refreshment unto a believing soul.




IN THE RECAPITULATION OF ALL THINGS.          373
And it will do so the more, in that it gives a glorious representation of his divine nature also. For that any mere creature should
thus be a head of life, motion, and power, as also of sovereign rule
and disposal, of the whole new creation, with all things reduced into
order thereby, is not only an impious, but a foolish imagination.
Did we live more in the contemplation of this glory of Christ, and
of the wisdom of God in this recapitulation of all things in him, there
is not anything of our duty which it would not mind us of, nor anything of privilege which it would not give us a sense of, as might
easily be demonstrated.
3. In particular, the Lord Christ is glorious herein, in that the
whole breach made on the glory of God in the creation, by the entrance of sin, is hereby repaired and made up. The beauty and order
of the whole creation consisted in its dependence on God, by the
obedience of the rational part of it, angels and men. Thereby were
the being, the goodness, the wisdom, and power of God made manifest.
But the beauty of this order was defaced, and the manifestation of
the divine perfections unto the glory of God eclipsed, by the entrance
of sin. But all is restored, repaired, and made up, in this recapitulation of all things in one new head,-Christ Jesus; yea, the whole
curious frame of the divine creation is rendered more beautiful than
it was before. Hence the whole of it groaneth- for the interest of
each part in this restoration of all things. Whatever there is of order,
of beauty, of glory, in heaven above, or in earth beneath, it all ariseth
from this new relation of the creation unto the Son of God. Whatever
is not gathered into one, even in him, in its place, and according to
its measure, is under darkness, disorder, and the curse.  Hence the
Jews have a saying, that " in the days of the Messiah all things shall
be healed, but the serpent;" that is, the devil, and wicked men, which
are as his seed.
4. He is glorious herein, in that he is appointed as the only means
of exerting and expressing all the treasures of the infinite wisdom of
God towards his creatures.  The wisdom of God is absolutely, always,
and in all things infinite. God doth not, God cannot, act with more
wisdom in one thing than in another; as in the creation of man, than
in that of any inanimlate creatures.  In the first creation, infinite
wisdom was the inseparable companion of infinite power: "How
marvellous are thy works, 0 Lord! in wisdom hast thou made them
all."  But when the effects of this divine wisdom, in their principal
beauty and glory, were defaced, greater treasures of wisdom were required unto their reparation. And in this re-collection of all things
in Christ, did God lay them forth unto the utmost of whatever he
will do in dealing with his creatures. So the apostle expresseth it,
Eph. iii. 10, "To the intent that now, unto the principalities and




374                 THE GLORY OF CHRIST.
powers in heavenly places might be known by the church the manifold wisdom of God." By the recapitulation of all things into this
one head, the manifold, various, unsearchable wisdom of God was
made known unto the angels themselves. They knew not before of
the design and work of God after the entrance of sin. These could
not comprehend the wisdom that might repair that loss. They knew
not that divine wisdom had another way to take herein; at least they
knew not what way that should be. But hereby the manifold wisdom
of God, his infinite wisdom in the treasures of it, able by various ways
to attain the ends of his glory, was made known unto them. Hereinnamely, in the re-collection of all things in Christ-divine wisdom hath
made known and represented itself in all its stores and treasures unto
angels and men.  "In him are hid," and by him are displayed, "all
the treasures of wisdom," Col. ii. 3. Herein is he glorious, and will be
so to eternity.
5. He is glorious herein, in that hereby firmness and security is
communicated unto the whole new creation.  The first creation in
its order was a curious and glorious fabric. But every thing depending immediately on God, by virtue of the principles of its own nature
and the law of its obedience, all was brought unto a loss by the sin
of angels and men. But now every thing that belongs unto this new
creation, even every believer in the world, as well as the angels in
heaven, being gathered together in this one head, the whole and all,
and every part and member of it, even every particular believer, are
secured from ruin, such as befell all things before. In this new IHead
they have an indissoluble consistency.
But mnanwun de tabzla.  I shall insist on no more instances of this
nature, which plentifully offer themselves in the Scripture unto us.
For who can declare this glory of Christ? who can speak of these
things as he ought?  I am so far from designing to set forth the
whole of it, that I am deeply sensible how little a portion I can comprehend of the least part of it. Nor can I attain unto any satisfaction in these Meditations, but what issues in an humble admiration.
CHAPTER XII.
Differences between our Beholding the Glory of Christ by Faith in this World
and by Sight in Heaven-The First of them Explained.
"W \Te walk" here " by faith, and not by sight," 2 Cor. v. 7; that
is, in the life of God, in our walking before him, in the whole of our
obedience therein, we are under the conduct and influence of faith,
and not of sight. Those are the two spiritual powers of our souls;



DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    3e5
by the one whereof we are made partakers of grace, holiness, and
obedience in this life; and by the other, of eternal blessedness and
glory.
Both these-namely, faith and sight, the one in this life, the other
in that which is to come-have the same immediate object. For
they are the abilities of the soul to go forth unto, and to embrace
their object. Now, this object of them both is the glory of Christ, as;
hath been declared, as also what that glory is, and wherein it doth
consist; wherefore my present design is to inquire into the difference
that is between our beholding of the glory of Christ in this world by
faith, and the vision which we shall have of the same glory hereafter.
The latter of these is peculiarly intended in that prayer of our'Lord
Jesus Christ for his disciples, John xvii. 24, " Father, I will that they
also whom thou hast given me be with me where I am; that they
may behold my glory, which thou hast given me."  But I shall not
distinctly insist upon it, my design being another way, respecting
principally the work of God in this life, and the privileges which we
enjoy thereby. Yet I shall now take a short prospect of that also;
not absolutely, but in the differences that are between faith and sight,
or the view which we have of the glory of Christ in this world by
faith, and that which they enjoy by vision who are above;-the object of them both being adequately the same.
But herein, also, I shall have respect only unto some of those things
which concern our practice, or the present immediate exercise of
faith. For I have elsewhere handled at large the state of the church
above, or that of present glory, giving an account of the administration of the office of Christ in heaven, his presence among the glorified souls, and the adoration of God under his conduct. I have also
declared the advantage which they have by being with him, and the
prospect they have of his glory.  Therefore these things must here
be only touched on.
These differences may be referred unto two heads:-I. Those which
arise from the different natures and actings of those means and instruments whereby we apprehend this glory of Christ,-namely, faith and
vision; and, 2. Those that arise from the different effects produced
by them. Instances in each kind shall be given.
1. The view which we have of the glory of Christ by faith in this
world is obscure, dark, inevident, reflexive. So the apostle declares,
1 Cor. xiii. 12, " Now we see through a glass darkly," 3,' 66~4rpov h
acviy7Pa/l; —" through" or by " a glass, in a riddle," a parable, a dark
saying. There is a double figurative limitation put upon our view of
the glory of Christ, taken from the two ways of our perception of what
we apprehend,-Dnamely, the sight of things, and the hearing of words.
The first is, that we have this view not directly, but reflexively end




376                  THE GLORY OF CHRIST.
by way of a representation, as in a glass.  For I take the glass here,
not to be optical or a prospective, which helps the sight, but a speculum, or a glass which reflects an image of what we do behold.  It is
a sight like that which we have of a man in a glass, when we see not
his person or substance, but an image or representation of them only,
which is imperfect.
The shadow or image of this glory of Christ is drawn in the Gospel,
and therein we behold it as the likeness of a man represented unto
us in a glass; and although it be obscure and imperfect in comparison
of his orn real, substantial glory, which is the object of vision in
heaven, yet is it the only image and representation of himself which
he hath left, and given unto us in this worlds That woful, cursed invention of framing images of him out of stocks and stones, however
adorned, or representations of him by the art of painting, are so far
from presenting unto the minds of men any thing of his real glory,
that nothing can be more effectual to divert their thoughts and apprehensions from it.  But by this figurative expression of seeing in a
glass, the apostle declares the comparative imperfection of our present
view of the glory of Christ.
But the allusion may be taken from an optic glass or tube also,'
whereby the sight of the eye is helped in beholding things at a great
distance. By the aid of such glasses, men will discover stars or
heavenly lights, which, by reason of their distance from us, the eye of
itself is no way able to discern. And those which we do see are more
fully represented, though remote enough from being so perfectly.
Such a glass is the Gospel, without which we can make no discovery
of Christ at all; but in the use of it we are far enough from beholding
him in the just dimensions of his glory.
And he adds another intimation of this imperfection, in an allusion
unto the way whereby things are proposed and conveyed unto the
minds and apprehensions of men. Now this is by words. And these
are either plain, proper, and direct, or dark, figurative, and parabolical. And this latter way makes the conception of things to be difficult and imperfect; and by reason of the imperfection of our view of
the glory of Christ by faith in this world, the apostle saith it is in
JivY7/Cr,, in "a riddle."  These Oivi/,,accrao the Psalmist calls n]isn,
"dark sayings," Ps. lxxviii. 2.
But here it must be observed, that the description and representation of the Lord Christ and his glory in the Gospel is not absolutely
or in itself either dark or obscure; yea, it is perspicuous, plain, and
direct. Christ is therein evidently set forth crucified, exalted, glorified. But the apostle doth not here discourse concerning the way or
1 See note, p. 222 of this volume. Telescopes were not invented till the close
of the sixteent h century.-ED.




DIFFERENCE BETWEEN THE FAITH ATND SIGHT OF IT.    377
means of the revelation of it unto us, but of the means or instrument
whereby we comprehend that revelation. This is our faith, which, as
it is in us, being weak and imperfect, we comprehend the representation that is made unto us of the glory of Christ as men do the sense
of a dark saying a riddle, a parable; that is, imperfectly, and with
difficulty.
On the account hereof we may say at present, How little a portion
is it that we know of him! as Job speaks of God, chap. xxvi. 14.
How imperfect are our conceptions of him! How weak are our minds
in their management! There is no part of his glory that we can fully
comprehend. And what we do comprehend,-as there is a comprehension in faith, Eph. iii. 18,-we cannot abide in tile steady contemplation of. For ever blessed be that sovereign grace, whence it
is that I-e who "commanded light to shine out of darkness hath shined
into our hearts, to give us the light of the knowledge of his own glory
in the face of Jesus Christ," and therein of the glory of Christ himself;-that he hath so revealed him unto us, as that we may love him,
admire him, and obey him: but constantly, steadily, and clearly to
behold his glory in this life we are not able; "for we walk by faith,
and not by sight."
Hence our sight of him here is as it were by glances,-liable to be
clouded by many interpositions.  " Behold, he standeth behind the
wall, he looketh forth at the windows, showing" (rb., flourishing)
" himself through the lattice," Cant. ii. 9. There is a great interposition between him and us, as a wall; and the means of the discovery
of himself unto us, as through a window and lattice, include a great
instability and imperfection in our view and apprehension of him.
There is a wall between him and us, which yet he standeth behind.
Our present mortal state is this wall, which must be demolished before
we can see him as he is. In the meantime he looketh through the
winzdows of the ordinances of the Gospel.  He gives us sometimes,
when he is pleased to stand in those windows, a view of himself; but
it is imperfect, as is our sight of a man through a window.  The appearances of him at these windows are full of refreshment unto the
souls of them that do believe. But our view of them is imperfect,
transient, and doth not abide; —we are for the most part quickly left
to bemoan what we have lost. And then our best is but to cry, " As
the hart panteth after the water-brooks, so panteth my soul after thee,
O God.  My soul thirsteth for God, for the living God: when shall I
come and appear before thee?"  When wilt thou again give me to see
thee, though but as through the windows?  Alas! what distress do we
ofttimes sit down in, after these views of Christ and his glory! But
he proceeds farther yet; and flourishes himself through the lattices.
This displaying of the glory of Christ, called the flourishing of himself,




78                 THE GLORY OF CHRlIST.
is by the promises of the Gospel, as they are explained in the ministry
of the Word. In them are represented unto us the desirable beauties
and glories of Christ. HIow precious, how amiable is he, as represented
in them! IHow are the souls of believers ravished with the views of
them! Yet is this discovery of him also but as through a lattice. We
see him but by parts,-unsteadily and unevenly.
Such, I say, is the sight of the glory of Christ which we have in
this world by faith. It is dark,-it is but in part. It is but weak,
transient, imperfect, partial.  It is but little that we can at any time
discover of it; it is but a little while that we can abide in the contemplation of what we do discover.  "Rara hora, brevis mora."  Sometimes it is unto us as the sun when it is under a cloud,-we cannot
perceive it. When he hideth his face, who then can behold him? As
Job speaks, so may we, " Behold, I go forward, but he is not there;
and backward, but I cannot perceive him; on the left hand, where he
doth work, but I cannot behold him: he hideth himself on the right
hand, that I cannot see him," -chap. xxiii. 8, 9. Which way soever we
turn ourselves, and what duties soever we apply ourselves unto, we
can obtain no distinct view of his glory. Yet, on the other hand, it
is sometimes as the sun when it shines in its brightness, and we cannot
bear the rays of it. In infinite condescension he says unto his church,
" Turn away thine eyes from me, for they have overcome me," Cant.
vi. 5,-as if he could not bear that overcoming affectionate love, which
looks through the eyes of the church in its acting of faith on him.
Ah! how much more do we find our souls overcome with his love,
when at any time he is pleased to make any clear discoveries of his
glory unto us!
Let us now, on the other hand, take a little consideration of that
vision which we shall have of the samre glory in heaven, that we may
compare them together.
Vision, or the sight which we shall have of the glory of Christ in
heaven, is immediate, direct, intuitive; and therefore steady, even,
and constant. And it is so on a double account:-1. Of the object
which shall be proposed unto us; 2. Of the visive power or faculty
wherewith we shall be endued: from the imperfection of both which
in this world ariseth the imperfection of our view of the glory of
Christ by faith, as hath been declared.
1. The object of it will be real and substantial. Christ himself, in
his own person, with all his glory, shall be continually with us, before
us, proposed unto us. We shall no longer have an image, a representation of him, such as is the delineation of his glory in the Gospel.
We " shall see him," saith the apostle, "face to face," 1 Cor. xiii. 12;
-which he opposeth unto our seeing him darkly as in a glass, which
is the utmost that faith can attain to. " We shall see him as he is,"




DIFFERENCE BETWEEN THE FAITHI AND SIGHT OF IT.    379
1 John iii. 2; —not as now, in an imperfect description of him. As a
man sees his neighbour when they stand and converse together face
to face, so shall we see the Lord Christ in his glory; and not as Moses,
who had only a transient sight of some parts of the glory of God,
when he caused it to pass by him.
There will be use herein of our bodily eyes, as shall be declared.
For, as Job says, in our flesh shall we see our Redeemer, and our
eyes shall behold him, chap. xix. 25-27  That corporeal sense shall
not be restored unto us, and that glorified above what we can conceive, but for this great use of the eternal beholding of Christ and
his glory. Unto whom is it not a matter of rejoicing, that with the
same eyes wherewith they see the tokens and signs of him in the
sacrament of the supper, they shall behold himself immediately in
his own person? But principally, as we shall see immediately, this
vision is intellectual. It is not, therefore, the mere human nature of
Christ that is the object of it, but his divine person, as that nature
subsisteth therein. What is that perfection which we shall have
(for that which is perfect must come and do away that which is in
part) in the comprehension of the hypostatical union, I understand
not; but this I know, that in the immediate beholding of the person
of Christ, we shall see a glory in it a thousand times above what here
we can conceive.  The excellencies of infinite wisdom, love, and
power therein, will be continually before us. And all the glories of
the person of Christ which we have before weakly and faintly inquired into, will be in our sight for evermore.
Hence the ground and cause of our blessedness is, that "we shall
ever be with the Lord," I Thess. iv. 1 7,-as himself prays, "that we
may be with him where he is, to behold his glory." Here we have
some dark views of it;-we cannot perfectly behold it, until we are
with him where he is. Thereon our sight of him will be direct, intuitive, and constant.
There is a glory, there will be so, subjectively in us in the beholding of this glory of Christ, which is at present incomprehensible.
For it doth not yet appear what we ourselves shall be, I John iii. 2.
Who can declare what a glory it will be in us to behold this glory of
Christ? And how excellent, then, is that glory of Christ itself!
This immediate sight of Christ is that which all the saints of God
in this life do breathe and pant after.  Hence are they willing to be
dissolved, or " desire to depart, that they may be with Christ," which
is best for them, Phil. i. 23. They choose " to be absent from the
body, and present with the Lord," 2 Cor. v. 8; or that they may
enjoy the inexpressibly longed-for sight of Christ in his glory. Those
who do not so longo for it, whose souls and minds are not frequently
visited with earnest desires after it, unto whom the thoughts of it are




380                 THE GLORY OF CHRIST.
not their relief in troulble, and their chiefest joy, are carnal, blind,
and cannot see afar off. He that is truly spiritual entertains and
refresheth himself with thoughts hereof continually.
2. It will be so from that visive power or faculty of beholding the
glory of Christ which we shall then receive. Without this we cannot see him as he is. When he was transfigured in the mount, and
had on his human nature some reflections of his divine glory, his
disciples that were with him were rather amazed than refreshed by
it, Matt. xvii. 6. They saw his glory, but spake thereon " they knew
not what," Luke ix. 30-33.  And the reason hereof was, because
no man in this life can have a visive power, either spiritual or corporeal, directly and immediately to behold the real glory of Christ.
Should the Lord Jesus appear now to any of us in his majesty and
glory, it would not be unto our edification nor consolation. For we
are not meet nor able, by the power of any light or grace that we
have received, or can receive, to bear the immediate appearance and
representation of them.  His beloved apostle John had leaned on
his bosom probably many a time in his life, in the intimate familiarities of love; but when he afterward appeared unto him in his
glory, "he fell at his feet as dead," Rev. i. 17. And when he appeared unto Paul, all the account he could give thereof was, "that
he saw a light from heaven, above the brightness of the sun;"
whereon he, and all that were with him, "fell to the ground," Acts
xxvi. 13, 14.
And this was one reason why, in the days of his ministry here on
earth, his glory was veiled with the infirmities of the flesh, and all
sorts of sufferings, as we have before related.  The church in this life
is no way meet, by the grace which it can be made partaker of, to
converse with hini in the immediate manifestations of his glory.
And therefore those who dream of his personal reign on the earth
before the day of judgment, unless they suppose that all the saints
shall be perfectly glorified also (which is only to bring down heaven
to the earth for a while, to no purpose), provide not at all for the edification or consolation of the church. For no present grace, advanced
unto the highest degree whereof in this world it is capable, can
make us meet for an immediate converse with Christ in his unveiled
glory.
How much more abominable is the folly of men, who would represent the Lord Christ in his present glory by pictures and images
of him! When they have done their utmost with their burnished
glass and gildings, an eye of flesh can not only behold it, but, if it be
guided by reason, see it contemptible and foolish. But the true glory
of Christ, neither inward nor outward sight can bear the rays of it in
this life.




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    381
The dispensation which we are meet for is only that of his presence with us by his Spirit. We know him now no more after the
flesh, 2 Cor. v. 16. We are advanced above that way and means of
the knowledge of him by the fleshly, carnal ordinances of the Old
Testament. And we know him not according unto that bodily presence of his which his disciples enjoyed in the days of his flesh. We
have attained somewhat above that also. For such was the nature of
his ministry here on earth, that there could not be the promised dispensation of the Spirit until that was finished. Therefore he tells
his disciples that it was expedient for them that he should go away,
and send the Spirit to them, John xvi. 7. Hereon they had a clearer
view of the glory of Christ than they could have by beholding him
in the flesh. This is our spiritual posture and condition. We are
past the knowledge of him according to the flesh,-we cannot attain
nor receive the sight of him in glory; but the life which we now lead
is by the faith of the Son of God.
I shall not here inquire into the nature of this vision, or the power
and ability which we shall have in heaven to behold the glory of
Christ. Some few things may be mentioned, as it relates unto our
minds, and our bodies also, after the resurrection.
1. For the mind, it shall be perfectly freed from all that darkness,
unsteadiness, and other incapacities, which here it is accompanied
with; and whereby it is weakened, hindered, and obstructed, in the
exercise of faith. And they are of two sorts.
(1.) Such as are the remainders of that depravation of our natures
which came upon us by sin. Hereby our minds became wholly vain,
dark, and corrupt, as the Scripture testifieth,-utterlyunable to discern
spiritual things in a due manner. This is so far cured and removed
in this life by grace, as that those who were darkness do become
light in the Lord, or are enabled to live unto God under the conduct
of a new spiritual light communicated unto them.  But it is so
cured and removed in part only, it is not perfectly abolished. Hence
are all our remaining weaknesses and incapacities in discerning things
spiritual and eternal, which we yet groan under, and long for deliverance from. No footsteps, no scars* or marks that ever it had place
in our minds shall abide in glory, Eph. v, 27. Nothing shall weaken,
disturb, or incapacitate our souls, in acting all their powers, unimpeded by vanity, diversions, weakness, inability, upon their proper
objects. The excellency hereof, in universal liberty and power, we
cannot here comprehend; nor can we yet conceive the glory and
beauty of those imimixed spiritual actings of our minds which shall
have no clog upon them, no encumbrance in them, no alloy of dross
accompanying them.  One pure act of spiritual sight in discerning
the glory of Christ,-one pure act of love in cleaving unto God,



382                  THE GLORY OF CHRIST.
will bring in more blessedness and satisfaction into our minds than
in this world we are capable of.
(2.) There is an incapacity in our minds, as unto their actings on
things spiritual and eternal, that is merely natural, from the posture
wherein they are, and the figure which they are to make in this life.
For they are here clothed with flesh, and that debased and corrupted.
Now, in this state, though the mind act its conceptions by the body as
its organ and instrument, yet is it variously straitened, encumbered,
and impeded in the exercise of its native powers, especially towards
things heavenly, by this prison of the flesh, wherein it is immured.
There is an angelical excellency in the pure actings of the soul when
delivered from all material instruments of them, or when they are
all glorified and made suitable helps in its utmost spiritual activity.
How and by what degrees our minds shall be freed from these obstructions in their beholding the glory of Christ shall be afterward
declared.
2. Again, a new light, the light of glory, shall be implanted in them.
There is a light in nature, which is the power of a man to discern the
things of man;-an ability to know, perceive, and judge of things
natural.  It is that " spirit of a man" which " is the candle of the
Lord, searching all the inward parts of the belly," Prov. xx. 27.
But by the light hereof no man can discern spiritual things in a
due manner, as the apostle declares, 1 Cor ii. 11-15.  Wherefore
God gives a superior, a supernatural light, the light of faith and grace,
unto them whom he effectually calls unto the knowledge of himself
by Jesus Christ. He shines into their hearts, to give them the knowledge of his glory in the face of his dear Son. Howbeit this new light
doth not abolish, blot out, or render useless, the other light of nature,
as the sun, when it riseth, extinguisheth the light of the stars; but it
directs it and rectifies it as unto its principle, object, and end. Yet
is it in itself a light quite of another nature.  But le who hath only
the former light can understand nothing of it, because he hath no
taste or experience of its power and operations. Hte may talk of it,
and make inquiries about it, but he knows it not.
Now, we have received this light of faith and grace, whereby we
discern spiritual things, and behold the glory of Christ in the imperfect manner before described.  But in heaven there shall be a superadded light of glory, which shall make the mind itself " shine as the
firmament," Dan. xii. 3. I shall only say three things of it. 1. That
as the light of grace doth not destroy or abolish the light of nature,
but rectify and improve it, so the light of glory shall not abolish or
destroy the light offaith and grace, but, by incorporating with it, render it absolutely perfect.  2. That as by the light of nature we cannot
clearly comprehend the true nature and efficacy of the light of grace,




DIFFERENCE BETWEEN TIHE FAITH AND SIGHT OF IT.    383
because it is of another kind, and is seen only in its own light; so by
the light of race we cannot absolutely comprehend this light of glory,
being of a peculiar kind and nature, seen perfectly only by its own
light.  It doth not appear what we shall be. 3. That this is the best
notion we can have of this light of glory,-that, in the first instance of
its operation, it perfectly transforms the soul into the imnage and
likeness of Christ.
This is the progress of our nature unto its rest and blessedness.
The principles remaining in it concerning good and evil, with its practical convictions, are not destroyed but improved by grace; as its
blindness, darknress, and enmity to God are in part taken away. Being
renewed by grace, what it receives here of spiritual life and light shall
never be destroyed, but be perfected in glory. Grace renews nature;
glory perfects grace; and so the whole soul is brought unto its rest
in God. We have an image of it in the blind man whom our Saviour
cured, Mark viii. 22-24. He was absolutely blind, —born so, no doubt.
Upon the first touch, his eyes were opened, and he saw, but very obscurely; —he saw men walking like trees. But on the second, he saw
all things clearly. Our minds in themselves are absolutely blind.
The first visitation of them by grace gives them a sight of things spiritual, heavenly, and eternal; but it is obscure and unsteady. The
sight of glory makes all things clear and evident.
3. The body as glorified, with its senses, shall have its use and place
herein. After we are clothed again with our flesh, we shall see our
Redeemer with our eyes. We know not here what power and spirituality there will be in the acts of our glorified bodies. Such they
will be as shall bear a part in eternal blessedness. Holy Stephen,
the first martyr, took up somewhat of glory by anticipation before he
died.  For when he was brought to his trial before the council, all
that sat therein, "looking steadfastly on him, saw his face as the face
of an angel," Acts vi. 15. HIe had his transfiguration, according unto
his measure, answerable unto that of our blessed Saviour in the mount.
And by this initial beam of glory he received such a piercing vivacity
and edge on his bodily eyes, that through all those -inconceivable distances between the earth and the residence of the blessed, he looked
steadfastly into heaven, and " saw the glory of God, and Jesus standing at the right hand of God," Acts vii. 55, 56. Who, then, can declare what will be the power and acting of this sense of sight when
perfectly glorified; or what sweetness and refreshment may be admitted into our souls thereby?
It was a privilege (who would not have longed to partake of it?) to
have seen Him with our bodily eyes in the days of his flesh, as did the
apostles and other his disciples. Howbeit he was not then glorified
himself in the manifestation of his glory; nor they who saw him, in




384                 THE GLORY OF CHRIST.
the change or transformation of their nature.  How great this privilege was, himself declares unto those that so saw him, Matt. xiii. 17,
"Verily I say unto you, That many prophets and righteous men have
desired to see those things which ye see;" whereunto we shall speak
immediately.  And if this were so excellent a privilege as that we
cannot but congratulate them by whom it was enjoyed, how excellent,
how glorious will it be, when with these eyes of ours, gloriously purified and strengthened beyond those of Stephen, we shall behold Christ
himself immediately in the fulness of his glory! He alone perfectly
understands the greatness and excellency hereof, who prayed his
Father that those who "believe in him may be where he is, so to
behold his glory."
These are some of the grounds of this first difference between our
beholding the glory of Christ by faith here, and by immediate vision
hereafter.  Hence the one is weak, imperfect, obscure, reflexive; the
other direct, immediate, even, and constant;-and we may stay a little
in the contemplation of these things.
This view of the glory of Christ which we have now spoken unto,
is that which we are breathing and panting after; that which the Lord
Christ prays that we may arrive unto; that which the apostle testifies
to be our best;-the best thing or state which our nature is capable
of,-that which brings eternal rest and satisfaction unto our souls.
Here our souls are burdened with innumerable infirmities, and our
faith is clogged in its operations by ignorance and darkness.  This
makes our best estate and highest attainments to be accompanied
with groans for deliverance: " We which have the first-fruits of the
Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body," Rom. viii. 23. Yea, whilst
we are in this tabernacle, we groan earnestly, as being burdened, because we are not " absent from the body, and present with the Lord,"
2 Cor. v. 2, 4, 8. The more we grow in faith and spiritual light, thie
more sensible are we of our present burdens, and the more vehemently
do we groan for deliverance into the perfect liberty of the sons of God.
This is the posture of their minds who have received the first-fruits of
the Spirit in the most eminent degree.  The nearer any one is to
heaven, the more earnestly he desires to be there, because Christ is
there. For the more frequent and steady are our views of him by
faith, the more do we long and groan for the removal of all obstructions and interpositions in our so doing. Now groaning is [the expression of] a vehement desire, mixed with sorrow, for the present want
of what is desired. The desire hath sorrow, and that sorrow hath
joy and refreshment in it; —like a shower that falls on a man in a
garden in the spring; it wets him, but withal refresheth him with
the savour it causeth in the flowers and herbs of the garden where




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    385
he is. And this groaning, which, when it is constant and habitual,
is one of the choicest effects of faith in this life, respects what we
would be delivered from, and what we would attain unto. The first
is expressed, Rom. vii. 24, the other in the places now mentioned.
And this frame, with an intermixture of some sighs from weariness
by the troubles, sorrows, pains, sicknesses of this life, is the best we
can here attain unto.
Alas! we cannot here think of Christ, but we are quickly ashamed
of, and troubled at, our own thoughts; so confused are they, so unsteady,
so imperfect.  Commonly they issue in a groan or a sigh: Oh! when
shall we come unto him? when shall we be ever with him? when shall
we see him as he is? And if at any time he begins to give more than
ordinary evidences and intimations of his glory and love unto our
souls, we are not able to bear them, so as to give them any abiding
residence in our minds. But ordinarily this trouble and groaning is
amongst our best attainments in this world,-a trouble which, I pray
God, I may never be delivered from, until deliverance do come at
once from this state of mortality; yea, the good Lord increase this
trouble more and more in all that believe.
The heart of a believer affected with the glory of Christ, is like the
needle touched with the loadstone. It can no longer be quiet, no
longer be satisfied in a distance from him.  It is put into a continual
motion towards him. This motion, indeed, is weak and tremulous.
Pantings, breathings, sighings, groanings in prayer, in meditations, in
the secret recesses of our minds, are the life of it. However, it is continually pressing towards him. But it obtains not its point, it comes
not to its centre and rest, in this world.
But now above, all things are clear and serene,-all plain and evident in our beholding the glory of Christ;-we shall be ever with
him, and see him as he is. This is heaven, this is blessedness; this is
eternal rest.
The person of Christ in all his glory shall be continually before
us; and the eyes of our understandings shall be so gloriously illuminated, as that we shall be able steadily to behold and comprehend
that glory.
But, alas! here at present our minds recoil, our meditations fail, our
hearts are overcome, our thoughts confused, and our eyes turn aside
from the lustre of this glory; nor can we abide in the contemplation
of it. But there, an immediate, constant view of it, will bring in
everlasting refreshment and joy unto our whole souls.
This beholding of the glory of Christ given him by his Father, is,
indeed, subordinate unto the ultimate vision of the essence of God.
What that is we cannot well conceive; only we know that the " pure
in heart shall see God."  But it hath such an immediate connection
VOL. I.                                           25




386                THE GLORY OF CHRIST.
with it, and subordination unto it, as that without it we can never
behold the face of God as the objective blessedness of our souls. For
he is, and shall be to eternity, the only means of communication between God and the church.
And we may take some direction in our looking into and longing
after this perfect view of the glory of Christ, from the example of the
saints under the Old Testament. The sight which they had of the
glory of Christ-for they also saw his glory through the obscurity of
its revelation, and its being veiled with types and shadows —was weak
and imperfect in the most illuminated believers; much inferior unto
what we now have by faith, through the Gospel. Yet such it was as
encouraged theim to inquire and search diligently into what was revealed, 1 Peter i. 10,11. Howbeit, their discoveries were but dark and
confused, such as men have of things at a great distance, or " in a land
that is very far off," as the prophet speaks, Isa. xxxiii. 17. And the
continuance of this veil on the revelation of the glory of Christ, whilst
a veil of ignorance and blindness was upon their hearts and minds,
proved the ruin of that church in its apostasy, as the apostle declares,
2 Cor. iii. 7, 13, 14. This double veil (the covering covered, the veil
veiled) God pronmised.to take away, Isa. xxv. 7; and then shall they
turn to the Lord, when they shall be able clearly to behold the glory
of Christ, 2 Cor. iii. 16.
But this caused them who were real believers among them to desire, long, and pray for, the removal of these veils, the departure of
those shadows, which made it as night unto them in comparison of
what they knew would appear, when "the Sun of Righteousness
should arise with healing in his wings." They thought it long ere
" the day did break, and the shadows flee away," Cant. ii. 1 7, iv. 6.
There was an  vopcz?0pozl, as the apostle speaks, Rom. viii. 19,-a
thrusting forth of the head with desire and expectation of the exhibition of the Son of God in the flesh, and the accomplishment of all
divine promises therein. Hence he was called the Lord whom they
sought and delighted in, Mal. iii. 1.
And great was the spiritual wisdom of believers in those days. They
rejoiced and gloried in the ordinances of divine worship which they
did enjoy. They looked on them as their chiefest privilege, and attended unto them with diligence, as an effect of divine wisdom and
love, as also because they had a shadow of good things to come. But
yet, at the same time, they longed and desired that the time-of reformation were come, wherein they should all be removed; that so they
might behold and enjoy the good things signified by them. And those
who did not so, but rested in and trusted unto their present institutions, were not accepted with God. Those who were really illuminated did not so, but lived in constant desires after the revelation of




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    387
the whole mystery of the wisdom of God in Christ; as did the angels
themselves, 1 Peter i. 3; Eph. iii. 9, 10.
In this frame of heart and suitable actings of their souls, there was
more of the power of true faith and love than is found among the
most at this day. They saw the promises afar off, and were persuaded of them, and embraced them, Heb. xi. 13. They reached out
the arms of their most intent affections to embrace the things that
were promised. We have an instance of this frame in old Simeon,
who, so soon as he had taken the child Jesus in his arms, cried out,
" Now, Lord, let me depart," now let me die; this is that which my
soul hath longed for, Luke ii. 28, 29.
Our present darkness and weakness in beholding the glory of
Christ, is not like theirs. It is not occasioned by a veil of types and
shadows, cast on it by the representative institutions of it,-it doth
not arise from the want of a clear doctrinal revelation of the person
and office of Christ; but, as was before declared, it proceedeth from
two other causes. First, From the nature of faith itself, in comparison
with vision. It is not able to look directly into this excellent glory,
nor fully to comprehend it. Secondly, From the way of its proposal,
which is not substantial of the thing itself, but only of an image of
it, as in a glass. But the sight, the view of the glory of Christ, which
we shall have in heaven, is much more above that which we now
enjoy by the Gospel, than what we do or may so enjoy is above what
they have attained under their types and shadows. There is a far
greater distance between the vision of heaven and the sight which we
have now by faith, than is between the sight which we now have and
what they had under the Old Testament. Heaven doth more excel
the Gospel state than that state doth the Law. Wherefore, if they
did so pray, so long for, so desire the removal of their shadows and
veils, that they might see what we now see, that they might so behold the glory of Christ as we may behold it in the light of the
Gospel;- how much more should we, if we have the same faith with
them, the same love (which neither will nor can be satisfied without
perfect fruition), long and pray for the removal of all weakness, of all
darkness and interposition, that we may come unto that immediate
beholding of his glory which he so earnestly prayed that we might
be brought unto!
To sum up briefly what hath been spoken: There are three things
to be considered concerning the glory of Christ, three degrees in its
manifestation,-the shadow, the perfect image, and the substance itself. Those under the Law had only the shadow of it, and of the
things that belong unto it; —they had not the perfect image of them,
Heb. x. 1. Under the Gospel we have the perfect image, which they
had not; or a clear, complete revelation and declaration of it, pre



388                 THE GLORY OF CHRIST.
senting it unto us as in a glass: but the enjoyment of these things
in their substance is reserved for heaven; we must be " where he is,
that we may behold his glory." Now, there is a greater difference
and distance between the real substance of any thing and the most
perfect image of it, than there is between the most perfect image
and the lowest shadow of the same thing. If, then, they longed to
be freed from their state of types and shadows, to enjoy the representation of the glory of Christ in that image of it which is given us
in the Gospel; much more ought we to breathe and pant after our
deliverance from beholding it in the image of it, that we may enjoy
the substance itself. For, whatever can be manifest of Christ on this
side heaven, it is granted unto us for this end, that we may the more
fervently desire to be present with him.
And as it was their wisdom and their grace to rejoice in the light
they had, and in those typical administrations of divine worship which
shadowed out the glory of Christ unto them, yet did always pant
after that more excellent light and full discovery of it which was to
be made by the Gospel; so it will be ours also thankfully to use and
improve the revelations which we enjoy of it, and those institutions
of worship wherein our faith is assisted in the view thereof,-yet so
as continually to breathe after that perfect, that glorifying sight of
it which is reserved for heaven above.
And may we not a little examine ourselves by these things?  Do
we esteem this pressing towards the perfect view of the glory of
Christ to be our duty? and do we abide in the performance of it?
If it be otherwise with any of us, it is a signal evidence that our profession is hypocritical. If Christ be in us, he is the hope of glory in
us; and where that hope is, it will be active in desires of the things
hoped for. Many love the world too well, and have their minds too
much filled with the things of it, to entertain desires of speeding
through it unto a state wherein they may behold the glory of Christ.
They are at home, and are unwilling to be absent from the body,
though to be present with the Lord. They hope, it may be, that such
a season will come at one time or another, and then it will be the best
they can look for when they can be here no more. But they have
but a little sight of the glory of Christ in this world by faith, if any
at all, who so little, so faintly desire to have the immediate sight of
it above. I cannot understand how any man can walk with God as
he ought, or hath that love for Jesus Christ which true faith will produce, or doth place his refreshments and joy in spiritual things, in
things above, that doth not on all just occasions so meditate on the
glory of Christ in heaven as to long for an admittance into the immediate sight of it.
Our Lord Jesus Christ alone perfectly understood wherein the




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    389
eternal blessedness of them that believe in him doth consist. And
this is the sum of what he prays for with respect unto that end,namely, that we may be where he is, to behold- his glory. And is it
not our duty to live in a continual desire of that which he prayed so
earnestly that we might attain? If in ourselves we as yet apprehend
but little of the glory, the excellency, the blessedness of it, yet ought
we to repose that confidence in the wisdom and love of Christ, that it
is our best, —infinitely better than any thing we can enjoy here below.
Unto those who are inured unto these contemplations, they are the
salt of their lives, whereby every thing is condited and made savoury
unto them, as we shall show afterward.  And the want of spiritual
diligence herein is that which hath brought forth a negligent, careless,
worldly profession of religion, which, countenancing itself with some
outward duties, hath lost out of it the power of faith and love in their
principal operations. Hereby many deceive their own souls. Goods,
lands, possessions, relations, trades, with secular interests in them, are
the things whose image is drawn on their minds, and whose characters are written on their foreheads, as the titles whereby they may be
known. As believers, beholding the glory of Christ in the blessed
glass of the Gospel, are changed into the same image and likeness by
the Spirit of the Lord; so these persons, beholding tile beauty of the
world and the things that are in it in the cursed glass of self-love,
are in their minds changed into the same image. Hence perplexing
fears, vain hopes, empty embraces of perishing things, fruitless desires,
earthly, carnal designs, cursed, self-pleasing imaginations, feeding on,
and being fed by, the love of the world and self, do abide and prevail
in them.  But we have not so learned Christ Jesus.
CHAPTER XIII.
The Second Difference between our Beholding the Glory of Christ by Faith in
this World and by Sight in Heaven.
Faith is the light wherein we behold the glory of Christ in this
world. And this in its own nature, as unto this great end, is weak
and imperfect, like weak eyes, that cannot behold the sun in its beauty.
Hence our sight of it differs greatly from what we shall enjoy in glory,
as hath been declared. But this is not all; it is frequently hindered
and interrupted in its operations, or it loseth the view of its object by
one means or other. As he who sees any thing at a great distance,
sees it imperfectly, and the least interposition or motion takes it quite
out of his sight, so is it with our faith in this matter; whence sometimes we ca.n have little, sometimes no sight at all of the glory of




V390                 THEE GLORY OF CHRIST.
Christ by it. And this gives us, as we shall see, another difference
between faith and sight.
Now, although the consideration hereof may seem a kind of diversion from our present argument, yet I choose to insist upon it, that
I may evidence the reasons whence it is that many have so little
experience of the things whereof we have treated,-that they find so
little of reality or power in the exercise of this grace, or the performance of this duty.  For it will appear in the issue, that the whole
defect is in themselves;-the truth itself insisted on is great and efficacious.
Whilst we are in this life, the Lord Christ is pleased, in his sovereign wisdom, sometimes to withdraw, and, as it were; to hide himself
from us. Then do our minds fall into clouds and darkness; faith is
at a loss; we cannot behold his glory; yea, we may seek him, but
cannot find him.  So Job complains, as we observed before, " Behold, I go forward, but he is not there; and backward, but I cannot
perceive himn: on the left hand, where he doth work, but I cannot
behold him: he hideth himself on the right hand, that I cannot see
him," chap. xxiii. 8, 9. Which way soever I turn myself, whatever
are my endeavours, in what way or work of his own I seek him, I
cannot find him, I cannot see him,-I cannot behold his glory. So
the church also complains, " Verily thou art a God that hidest thyself, O God of Israel, the Saviour," Isa. xlv. 15; and the Psalmist,
" How long, LORD? wilt thou hide thyself for ever?" Ps. lxxxix. 46.
This hiding of the face of God is the hiding of the shining of his glory
in the face of Christ Jesus, and therefore of the glory of Christ himself, for it is the glory of Christ to be the representative of the glory
of God. The spouse in the Canticles is often at a loss, and herein
bemoans herself, that her Beloved was withdrawn,-that she could
neither find him nor see him, chap. iii. 1, 2, v. 6.
Men may retain their notions concerning Christ, his person and
his glory. These cannot be blotted out of their minds but by heresy
or obdurate stupidity. They may have the same doctrinal knowledge
of him with others; but the sight of his glory doth not consist therein.
They may abide in the outward performance of duties towards him
as formerly; but yet all this while, as unto the especial gracious commnunications of himself unto their souls, and as unto a cheerful refreshing view of his glory, he may withdraw and hide himself from them.
As under the same outward dispensations of the Word he doth
manifest himself unto some, and not unto others-(" How is it that
thou wilt manifest thyself unto us, and not unto the world?" John
xiv. 22),-whereon they to whom he doth so manifest himself do see
him to be beautiful, glorious, and lovely (for " unto them that be-.
lieve, he is precious"); whilst the others see nothing hereof, but woln



DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    391
der at them by whom he is admired, Cant. v. 9;-so, in the same
dispensation of the Word he sometimes hides his face, turns away the
light of his countenance, clouds the beams of his glory unto some,
whilst others are cherished and warmed with them.
Two things we must here speak unto.
1. Why doth the Lord Christ, at any time, thus hide himself in his
glory from the faith of believers, that they cannot behold him?
2. How we may perceive and know that he doth so withdraw himself from us, so that, however we may please ourselves, we do not
indeed behold his-glory.
1. As unto the first of these, though what he doth is supposed an act
of sovereign, unaccountable wisdom, yet there are many holy ends of
it, and consequently reasons for it. I shall mention one only. He
doth it to stir us up in an eminent manner unto a diligent search and
inquiry after him. Woful sloth and negligence are apt to prevail in
us in our meditations on heavenly things. Though our hearts wakce
(as the spouse speaks, Cant. v. 2), in a valuation of Christ, his love,
and his grace, yet we sleep as unto the due exercise of faith and love
towards him. Who is it that can justify himself herein? —that can
say, " Aly heart is pure, I am clean from this sin?"  Yea, it is so far
otherwise with many of us, that he is for ever to be admired in his
patience,-that on the account of our unkindness andlwoful negligence
herein, he hath not only withdrawn himself at seasons, but that he
hath not utterly departed from us. Now, he knows that those with
whom he hath been graciously present, -who have had views of his
glory, although they have not valued the mercy and privilege of it as
they ought, yet can they not bear a sense of his absence and his hiding himself from them. By this, therefore, will he awake them unto
a diligent inquiry after him. Upon the discovery of his absence, and
such a distance of his glory from them as their faith cannot reach
unto it, they become like the doves of the valleys, all of them mourning every one for his iniquity, and do stir up themselves to seek him
early and with diligence. See Hosea v. 15. So wherever the spouse
intimates this withdrawing of Christ from her, she immediately gives
an account of her restless diligence and endeavours in her inquiries
after him until she have, found him, chap. iii. 1-4, v. 2-8. And in
these inquiries there is such an exercise of faith and love, though it
may be acting themselves mostly in sighs and groans, as is acceptable
and well-pleasing to him.
We are like him in the parable of the prophet that spake unto
Ahab, who having one committed unto him to keep, affirms that
whilst he was busy here and there, he was gone. Christ commits
himself unto us, and we ought carefully to keep his presence. " I
held him," saith the church, "and would not let him go," Cant. iii. 4.




392                 THE GLORY OF CHRIST.
But whilst we are busy here and there, while our minds are overfilled
with other things, he withdraws himself —we cannot find him. But
even this rebuke is a sanctified ordinance for our recovery, and his
return unto us.
2. Our second inquiry is, how we may know when Christ doth so
withdraw himself from us, that we do not, that we cannot, behold
his glory.
I speak herein unto them alone who make this observation of the
lively actings of faith and love in and towards Jesus Christ their
chiefest concern in all their retirements, yea, in their whole walk
before God. Concerning these, our inquiry is, how they may know
when Christ doth in any degree or measure withdraw from them so
as that they cannot in a due manner behold his glory.
And the first discovery hereof is by the consequents of such
withdrawings.  And what are the consequents of it we can know no
otherwise but by the effects of his presence with us, and the manifestation of himself unto us; which, as unto some degrees, must necessarily cease thereon.
(1.) Now the first of these is the life, vigour, and effectual acting
of all grace in us. This is an inseparable consequent and effect of a
view of his glory. Whilst we enjoy it, we live; nevertheless not we,
but Christ liveth in us, exciting and acting all his graces in us.
This is that which the apostle instructeth us in; while " we behold
his glory as in a glass, we are transformed into the same image, from
glory to glory," 2 Cor. iii. 18;-that is, whilst by faith we contemplate
on the glory of Christ as revealed in the Gospel, all grace will thrive
and flourish in us towards a perfect conformity unto him.  For whilst
we abide in this view and contemplation, our souls will be preserved
in holy frames, and in a continual exercise of love and delight, with
all other spiritual affections towards him.  It is impossible, whilst
Christ is in the eye of our faith as proposed in the Gospel, but that
we shall labour to be like him, and greatly love him. Neither is
there any way for us to attain unto either of these, which are the
great concernments of our souls,-namely, to be like unto Christ, and
to love him,-but by a constant view of him and his glory by faith;
which powerfully and effectually works them in us. All the doctrinal knowledge which we have of him is useless,-all the view we
have of his glory is but fancy, imagination, or superstition, which are
not accompanied with this transforming power. And that which is
wrought by it, is the increase and vigour of all grace; for therein
alone our conformity unto him doth consist. Growth in grace, holiness, and obedience, is a growing like unto Christ; and nothing else
is so.
I cannot refrain here from a necessary short digression. This




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    393
transforming efficacy, from a spiritual view of Christ as proposed in
the Gospel, being lost, as unto an experience of it, in the minds of men
carnal and ignorant of the mystery of believing (as it is at present by
many derided, though it be the life of religion), fancy and superstition provided various supplies in the room of it. For they found
out crucifixes and images with paintings to represent him in his sufferings and glory. By these things, their carnal affections being excited by their outward senses, they suppose themselves to be affected
with him, and to be like unto him. Yea, some have proceeded so
far as, either by arts diabolical, or by other means, to make can appearance of wounds on their hands, and feet, and sides; therein pretending to be like him,-yea, to be wholly transformed into his image.
But that which is produced by an image is but an image. An imaginary Christ will effect nothing in the minds of men but imaginary
grace.
Thus religion was lost, and died. When men could not obtain
any experience in their minds of the spiritual mysteries of the Gospel,
nor be sensible of any spiritual change or advantage by them, they
substituted some outward duties and observances in their stead; as I
shall show, God willing, elsewhere more at large. These produced
some kind of effects on their minds and affections, but quite of another nature than those which are the real effects of true evangelical
grace. This is openly evident in this substitution of images instead
of the representation of Christ and his glory made in the Gospel.
However, there is a general supposition granted on all hands,namely, that there must be a view of Christ and his glory, to cause
us to love him, and thereby to make us conformable or like unto him.
But here lies the difference: —those of the Church of PRome say that
this must be done by the beholding of crucifixes, with other images
and pictures of him; and that with our bodily eyes: we say it is by
our beholding his glory by faith, as revealed in the Gospel, and no
otherwise. And, to confess the truth, we have some who, as they reject the use of images, so they despise that spiritual view of the glory
of Christ which we inquire after.  Such persons on the first occasion will fall on the other side; for anything is better than nothing.
But, as we have a sure word of prophecy to secure us from these
abominations, by an express prohibition of such images unto all ends
whatever; so, unto our stability in the profession of the truth, an experience of the efficacy of this spiritual view of Christ transforming
our souls into his own likeness, is absolutely necessary. For if an
idolater should plead, as they do all, that in the beholding of the
image of Christ, or of a crucifix, especially if they are sedulous and
constant therein, they find their affections unto him greatly excited,
increased, and inflamed (as they will be, Isa. lvii. 5); and that hereon




394                 TiHE GLORY OF CHRIST.
he endearvours to be like unto him; what shall we have to oppose
thereunto? For it is certain that such images are apt to make impressions on the minds of men; partly from the readiness of the senses
and imagination to give them admittance into their thoughts; and
partly from their natural inclinations unto superstition, their aversation from things spiritual and invisible, with an inclination unto things
present and visible. Hence among them who are satisfied that they
ought not to be adored with any religious veneration, yet some are
apt, upon the sight of them, to entertain a thoughtful reverence, as
they would do if they were to enter into a Pagan temple full of idols;
and others are continually making approaches towards their use and
veneration, in paintings, and altars, and such outward postures of
worship as are used in the religious service of them. But that they
do sensibly affect the minds of men carnal and superstitious, cannot
be denied; and as they suppose, it is with a love unto Christ himself.
However, certain it is in general, and confessed on all hands, that the
beholding of Christ is the most blessed means of exciting all our
graces, spiritualizing all our affections, and transforming our minds
into his likeness. And if we have not another, and that a more excellent way of beholding him, than they have who behold him, as they
suppose, in images and crucifixes, they would seem to have the ad-'
vantage of us; for their minds will really be affected with somewhat,
ours with nothing at all. And by the pretence thereof, they inveigle
the carnal affections of men ignorant of the power of the Gospel, to
become their proselytes.  For having lived, it may be, a long time
without any the least experience of a sensible impression on their
minds, or a transforming power from the representation of Christ in
the Gospel, upon their very first religious, devout application unto
these images, they find their thoughts exercised, their minds affected,
and some present change made upon them.
But there was a difference between the person of David and an
image with a bolster of goat's hair, though the one were laid in the
room and place of the other; and there is so between Christ and an
image, though the one be put into the place of the other. Neither
do these things serve unto any other end, but to divert the minds of
men from faith and love to Christ;-giving them some such satisfactions in the room of them, as that their carnal affections do cleave
unto their idols. And indeed it doth belong unto the wisdom of faith,
or we stand in need of spiritual light, to discern and judge between
the working of natural affections towards spiritual objects, on undue
motives, by undue means, with indirect ends,-wherein all Papal devotion consists,-and the spiritual exercise of grace in those affections
duly fixed on spiritual objects.
But, as was said, it is a real experience of the efficacy that there is




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    395
in the spiritual beholding of the glory of Christ by faith, as proposed
in the Gospel, to strengthen, increase, and excite all grace unto its
proper exercise, so changing and transforming the soul gradually into
his likeness, which must secure us against all those pretences; and
so I return friom this digression.
- Hereby we may understand whether the Lord Christ doth so withdraw himself as that we do not, as that we cannot, behold his glory
by faith in a due manner; —which is the thing inquired after. For
if we grow weak in our graces, unspiritual in our frames, cold in our
affections, or negligent in the exercise of them  by holy meditation,
it is evident that he is at a great distance from us, so as that we do
not behold his glory as we ought. If the weather grow cold, herbs
and plants do wither, and the frost begins to bind up the earth, all
men grant that the sun is withdrawn, and makes not his wonted
approach unto us. And if it be so with our hearts, that they grow
cold, frozen, withering, lifeless, in and unto spiritual duties, it is certain that the Lord Christ is in some sense withdrawn, and that we
do not behold his glory. We retain notions of truth concerning his
person, office, and grace; but faith is not in constant exercise as to
real views of him and his glory. For there is nothing more certain
in Christian experience than this is, that while we do really by faith
behold the glory of Christ, as proposed in the Gospel, the glory of
his person and office, as before described, and so abide in holy
thoughts and meditations thereof, especially in our private duties and
retirements, all grace will live and thrive in us in some measure,
especially love unto his person, and therein unto all that belongs
unto him.  Let us but put it to the trial, and we shall infallibly find.
the promised event.
Do any of us find decays in grace prevailing in us;-deadness,
coldness, lukewarmness, a kind of spiritual stupidity and senselessness coming upon us? Do we find an unreadiness unto the exercise
of grace in its proper season, and the vigorous acting of it in duties
of communion with God? and would we have our souls recovered
from these dangerous diseases? Let us assure ourselves there is no
better way for our healing and deliverance, yea, no other way but
this alone,-namely, the obtaining a fresh view of the glory of Christ
by faith, and a steady abiding therein. Constant contemplation of
Christ and his glory, putting forth its transforming power unto the
revival of all grace, is the only relief in this case; as shall farther be
showed afterward.
Some will say, that this must be effected by fresh supplies and
renewed communications of the Holy Spirit.  Unless he fall as dew
and showers on our dry and barren hearts, —unless he cause our
graces to spring, thrive, and bring forth fruit,-unless he revive and




396                 THE GLORY OF CHRIST.
increase faith, love, and holiness in our souls,-our backslidings will
not be healed, nor our spiritual state be recovered. Unto this end
is he prayed for and promised in the Scripture. See Cant. iv. 16;
Isa. xliv. 3, 4; Ezek. xi. 19, xxxvi. 26; Hos. xiv. 5, 6. And so it is.
The immediate efficiency of the revival of our souls is from and by
the Holy Spirit. But. the inquiry is, in what way, or by what means,
we may obtaih the supplies and communications of him unto this
end. This the apostle declares in the place insisted on: We, beholding the glory of Christ in a glass, "are changed into the same
image, from glory to glory, even by the Spirit of the Lord."  It is
in the exercise of faith on Christ, in the way before described, that
the Holy Spirit puts forth his renewing, transforming power in and
upon our souls. This, therefore, is that alone which will retrieve
Christians from their present decays and deadness.
Some complain greatly of their state and condition; none so dead,
so dull and stupid as they; —they know not whether they have any
spark of heavenly life left in them. Some make weak and faint
endeavours for a recovery, which are like the attempts of a man in a
dream, wherein he seems to use great endeavours without any success. Some put themselves unto multiplied duties.  Howbeit, the
generality of professors seem to be in a pining, thriftless condition.
And the reason of it is, because they will not sincerely and constantly
make use of the only remedy and relief; like a man that will rather
choose to pine away in his sickness with some useless, transient refreshments, than apply himself unto a known and approved remedy,
because, it may be, the use of it is unsuited unto some of his present
occasions. Now this is, to live in the exercise of faith in Christ Jesus.
This himself assures us of, John xv. 4, 5, " Abide in me, and I in
you. As the branch cannot bear fruit of itself, except it abide in the
vine; no more can ye, except ye abide in me. I am the vine, ye
are the branches: he that abideth in me, and I in him, the same
bringeth forth much fruit; for without me ye can do nothing."
There is a twofold coming unto Christ by believing. The first is
that we may have life;-that is, a spring and principle of spiritual
life communicated unto us from him: for he is " our life," Col. iii. 4,
and " because he liveth, we live also," John xiv. 1 9. Yea, it is not
so much we that live, as he liveth in us, Gal. ii. 19, 20. And unbelief is a not coming unto him, that we may have life, John v. 40.
But, secondly, there is also a coming unto him by believers in the
actual exercise of faith, that they may "have this life more abundantly," John x. 10; that is, such supplies of grace as may keep their
souls in a healthy, vigorous acting of all the powers of spiritual life.
And as he reproacheth some that they would not come unto him that
they might have life, so he may justly reprove us all, that we do not




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    397
so come unto him in the actual exercise of faith, as that we might
have this life more abundantly.
(2.) When the Lord Christ is near us, and we do behold his glory,
he will frequently communicate spiritual refreshmzent in peace, consolation, and joy unto our souls. We shall not only hereby have our
graces excited with respect unto him as their object, but be made
sensible of his actings toward us in the communications of himself
and his love unto us. When the Sun of Righteousness ariseth on
any soul, or makes any near approach thereunto, it shall find " healing under his wings;" —his beams of grace shall convey by his Spirit
holy spiritual refreshment thereunto. For he is present with us by
his Spirit, and these are his fruits and effects, as he is the Comforter,
suited unto his office, as he is promised unto us.
Many love to walk in a very careless, unwise profession. So long
as they can hold out in the performance of outward duties, they are
very regardless of the greatest evangelical privileges,-of those things
which are the marrow of divine promises,-ailreal endeavours of a vital
communion with Christ. Such are spiritual peace, refreshing consolations, ineffable joys, and the blessed composure of assurance. Without some taste and experience of these things, profession is heartless,
lifeless, useless; and religion itself a dead carcase without an animating soul. The peace which some enjoy is a mere stupidity. They
judge not these things to be real which are the substance of Christ's
present reward; and a renunciation whereof would deprive the church
of its principal supportments and encouragements in all its sufferings.
It is a great evidence of the power of unbelief, when we can satisfy
ourselves without an experience in our own hearts of the great things,
in this kind of joy, peace, consolation, assurance, that are promised in
the Gospel. For how can it be supposed that we do indeed believe the
promises of things future-namely, of heaven, immortality, and
glory, the faith whereof is the foundation of all religion,-when we do
not believe the promises of the present reward in these spiritual privileges? And how shall we be thought to believe them, when we do
not endeavour after an experience of the things themselves in our own
souls, but are even contented without them?  But herein men deceive
themselves. They would very desirously have evangelical joy, peace,
and assurance, to countenance them in their evil frames and careless
walking. And some have attempted to reconcile these things, unto
the ruin of their souls. But it will not be. Without the diligent
exercise of the grace of obedience, we shall never enjoy the grace of
consolation. But we must speak somewhat of these things afterward.
It is peculiarly in the view of the glory of Christ, in his approaches
unto us, and abiding with us, that we are made partakers of evangelical peace, consolation, joy, and assurance. These are a part of the




398                  THE GLORY OF CHRIST.
royal train of his graces, of the reward wherewith he is accompanied.
" His reward is with him."  Wherever he is graciously present with
any, these things are never wanting in a due measure and degree,
unless it be by their own fault, or for their trial. In these things doth
he give the church of his loves, Cant. vii. 12. " For if any man," saith
he, " love me, I will love him, and will manifest myself unto him,"
John xiv. 21;-" yea, I and the Father will come unto him, and make
our abode with him," verse 23; and that so as to "sup with him,"
Rev. iii. 20;-which, on his part, can be only by the communication of
those spiritual refreshments. The only inquiry is, by what way and
means we do receive them? Now, I say this is in and by our beholding of the glory of Christ by faith, 1 Peter i. 8, 9. Let that glory
be rightly stated, as before laid down, —the glory of his person, his
office, his condescension, exaltation, love, and grace; let faith be fixed
in a view and contemplation of it, mix itself with it, as represented in
the glass of the Gospel, meditate upon it, embrace it,-and virtue will
proceed from Christ, communicating spiritual, supernatural refreshment and joy unto our souls. Yea, in ordinary cases, it is impossible
that believers should have a real prospect of this glory at any time,
but that it will in some measure affect their hearts with a sense of his
love; which is the spring of all consolation in them. In the exercise
of faith on the discoveries of the glory of Christ made unto us in the
Gospel, no man shall ever totally want such intimations of his love,
yea, such effusions of it in his heart, as shall be a living spring of
those spiritual refreshments, John iv. 14; Rom. v. 5. When, therefore,
we lose these things, as unto a sense of them in our souls, it is evident
that the Lord Christ is withdrawn, and that we do not behold his
glory.
But I catinot here avoid another short digression.  There are those
by whom all these things are derided as distempered fancies and imaginations; yea, such things have been spoken and written of them
as contain a virtual renunciation of the Gospel, the powers of the
world to come, and the whole work of the Holy Ghost as the comnforter of the church.  And hereby all real intercourse between the
person of Christ and the souls of them that do believe is utterly overthrown;-reducing all religion to an outward show, and a pageantry
fitter for a stage than that temple of God which is in the minds of
men.  According unto the sentiments of these profane scoffers, there
is no such thing as the shedding abroad of the love of God in' our
hearts by the Holy Ghost, nor as the witnessing of the Spirit of God
with our spirits that we are the children of God, from which these
spiritual joys and refreshments are inseparable as their necessary
effects;-no such thing as the lifting up of the light of God's countenance upon us, which will put gladness into our hearts, that glad



DIFFERENCE BETVWEEN THE FAITH AND SIGHT OF IT.    399
ness which compriseth all the things mentioned;-no such'thing as
rejoicing upon " believing, with joy unspeakable and full of glory;"no such thing as Christ's showing and manifesting himself unto us,
supping with us, and giving us of his loves;-that the divine promises
of a " feast of fat things, and wine well refined," in gospel mercies,
are empty and insignificant words;-that all those ravishing joys and
exultations of spirit that multitudes of faithful martyrs of old and in
later ages have enjoyed, by a view of the glory of God in Christ and
a sense of his love, whereunto they gave testimony unto their last
moments in the midst of their torments, were but fancies and imaginations.  But it is the height of impudence in these profane scoffers,
that they proclaim their own ignorance of those things which are the
real powers of our religion.
Others there are who will not deny the truth of these things. They
dare not rise up in contradiction unto those express testimonies of the
Scripture wherewith they are confirmed.  And they do suppose that
some are partakers of them, at least there were so formerly; but as
for their parts, they have no experience of them, nor do judge it their
duty to endeavour after it. They can make a shift to live on hopes
of heaven and future glory; as unto what is present, they desire no
more, but to be found in the performance of some duties in answer
unto their convictions,-which gives them that sorry peace which they
do enjoy. So do many countenance themselves in their spiritual sloth
and unbelief, keeping themselves at liberty to seek for refreshment
and satisfaction in other things, whilst those of the Gospel are despised. And these things are inconsistent. While men look for their
chief refreshment and satisfaction in temporal things, it is impossible
they should seek after those that are spiritual in a due manner. And
it must be confessed, that when we have a due regard unto spiritual,
evangelical consolations and joys, it will abate and take off our affections unto, and satisfaction in, present enjoyments, Phil. iii. 8, 9.
But there is no more sacred truth than this, that where Christ is
present with believers, —where he is not withdrawn for a season from
them, where they live in the view of his glory by faith as it is proposed unto them in the Gospel,-he will give unto them, at his own
seasons, such intimations of his love, such supplies of his Spirit, such
holy joys and rejoicings, such repose of soul in assurance, as shall refresh their souls, fill them with joy, satisfy them with spiritual delight,
and quicken them unto all acts of holy communion with himself.
Let no such dishonour be reflected on the Gospel, that whereas the
faith of it, and obedience unto it, are usually accompanied with outward troubles, afflictions, persecution, and reproaches, as we are foretold
theyshould be,-that it doth not, by its inward consolations and divine
refreshments, outbalance all those evils which we may undergo upon




400                  THE GLORY OF CHRIST.
the account of it.  So to suppose, is expressly contrary to the promise
of Christ himself, who hath assured us that even yvv iv 7r  xCuLip rour7,'
" even now in this life," in this world, distinct from eternal life in
the world to come, we shall receive a hundred-fold recompense for
all that we can lose or suffer for his sake, Mark x. 30;-as also unto
the experience of them who, in all ages, have "taken joyfully the
spoiling of their goods, as knowing in themselves" (by the experience which they have of its first-fruits) that they "have in heaven
a better and an enduring substance," Heb. x. 34. If we come short
in a participation of these things, if we are strangers unto them,
the blame is to be laid on ourselves alone, as it shall be immediately
declared.
Now, the design of the Lord Christ, in thus withdrawing himself
from us, and hiding his glory from our view, being the exercise of our
graces, and to stir us up unto diligence in our inquiries after him, here
lieth our guidance and direction in this case.  Do we find ourselves
lifeless in the spiritual duties of religion? Are we strangers unto the
heavenly visits of consolation and joys,-those visitations of Godwhereby he preserves our souls?  Do we seldom enjoy a sense of the " shedding abroad of his love in our hearts by the Holy Ghost?"  We have
no way of recovery but this alone,-to this " strong tower" must we
turn ourselves as "prisoners of hope,"-unto Christ must we look, that
we may be saved.  It is a steady view or contemplation of his glory
by faith alone that will bring in all these things in a lively experience into our hearts and souls.
Again, in the second place, it is from ourselves principally, if we
lose the view of the glory of Christ, and the exercise of faith be obstructed therein. All our spiritual disadvantages do arise from ourselves. It is the remainder of lusts and corruptions in us, either
indulged by sloth and negligence or excited and inflamed by Satan's
temptations, that do obstruct us in this duty. Whilst they are in any
disorder or disturbance, it is in vain for us to expect any clear view of
this glory.
That view of the glory of Christ whereof we treat consists in two
things,- namely, its especial nature, and its necessary adjunct or effect.
The first is, a spiritual perception or understanding of it as revealed
in the Scriptures. For the revelation of the glory of his person, office,
and grace, is the principal subject of them, and the principal object
of our faith. And the other consists in multiplied thoughts about
him, with actings of faith, in love, trust, delight, and longing after the
full enjoyment of him, 1 Peter i. 8.  If we satisfy ourselves in mere
notions and speculations about the glory of Christ as doctrinally revealed unto us, we shall find no transforming power or efficacy communicated unto us thereby. But when, under the conduct of that




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    401
spiritual light, our affections do cleave unto him with fill purpose of
heart, our minds are filled with the thoughts of him and delight in
him, and faith is kept up unto its constant exercise in trust and affiance on him,-virtue will proceed from him to purify our hearts, increase our holiness, strengthen our graces, and to fill us sometimes
" with joy unspeakable and full of glory."  This is the just temperature of a state of spiritual health,-namely, when our light of the
knowledge of the glory of God in Christ doth answer the means of
it which we enjoy, and when our affections unto Christ do hold proportion unto that light; and this according unto the various degrees
of it,-for some have more, and some have less. Where light leaves
the affections behind, it ends in formality or atheism; and where
affections outrun light, they sink in the bog of superstition, doting on
images and pictures, or the like. But where things go not into these
excesses, it is better that our affections exceed our light from the
defect of our understandings, than that our light exceed our affections
from the corruption of our wills. In both these is the exercise of
faith frequently interrupted and obstructed by the remainder of corruption in us, especially if not kept constantly under the discipline of
mortification, but some way indulged unto. For,FIRST, The steam of their disorder will cloud and darken the understanding, that it shall not be able clearly to discern any spiritual
object,-least of all the greatest of them. There is nothing more acknowledged, even in things natural and moral, than that the disorder
of the passions and affections will blind, darken, and deceive the mind
in its operations. And it is much more so in things spiritual, wherein
that disorder is an immediate rebellion against its proper conducting
light; that is, against the light and rule of grace.
There are three sorts of them unto whom the gospel is preached,
in whom there are various obstructions of this view.
i. There is in obstinate unbelievers a darkness, that is an effect of
the power of Satan on their minds, in blinding them, which makes it
impossible for them to behold any thing of the glory of Christ. So
the apostle declares it, " If our gospel be hid, it is hid to them that
are lost: in whom the god of this world hath blinded the minds of
them which believe not, lest the light of the glorious gospel of Christ,
who is the image of God, should shine unto them," 2 Cor. iv. 3, 4.
Of these we do not speak.
2. There is in all men a corrupt, natural darkness; or such a depravation of their minds by nature, as that they cannot discern this
glory of Christ in a due manner.  Hence " the light shineth in darkness; and the darkness comprehended it not," John i. 5. For "the
natural man receiveth not the things of the Spirit of God: for they
are foolishness unto him; neither can he know them, because they
VOL. I                                             26




402                 THE GLORY OF CHRIST.
are spiritually discerned," 1 Cor. ii. 14. Hence it is, that although
Christ be preached among us continually, yet there are very few who
discern any glory or beauty in him for which he should be desired,
as the prophet complains, Isa. liii. 1, 2. But I speak not of this
natural darkness in general. But even these persons have their minds
filled with prejudices against the Gospel, and darkened as unto the
glory of Christ, according as corrupt lusts and affections are prevalent
in them.  See John i. 46, xii. 43. Hence is the difference that is
amrong the common hearers 6f the Word. For although no man can
do any thing of himself for the receiving of Christ and the beholding
of his glory, without the especial aid of the grace of God (Matt.
xi. 25; John vi. 44, 45), yet some may make more opposition unto
believing, and lay more hinderances in their own way, than others;
which is done by their lusts and corruptions.
3. There are those in whom both these evils are cured by faith,
wherein the eyes of our understandings are enlightened to perceive
and discern spiritual things, Eph. i. 16-18.  But this cure is wrought
in this life but in part, 1 Cor. xiii. 12. And in this cure, by a supply
of a principle of saving light unto our minds, there are many degrees.
For some have a clearer light than others, and thereby a more clear
discerning of the mystery of the wisdom of God, and of the glory of
Christ therein.  But whatever be our attainments herein, that which
obstructs this light, which hinders it from shining in a due manner,
-that obstructs and hinders faith in its view of the glory of Christ.
And this is done by the remainders of corrupted nature in us, when
they act in any prevalent degree.  For they darken the mind, and
weaken it in its spiritual operations. That is, where any corrupt and
inordinate affections, as love of the world, cares about it, inclinations
unto sensuality, or the like spiritual disorders, do prevail, faith is
weakened in its spiritual acts, especially in discerning and beholding
the glory of Christ. For the mind is rendered unsteady in its inquiries after it, being continually distracted and diverted with vain
thoughts and imaginations.
Persons under the power of such distempers may have the same
doctrinal knowledge of the person of Christ, his office, and his grace,
with other men, and the same evidence of its truth fixed on their
minds; but when they endeavour a real intuition into the things themselves, all things are dark and confused unto them, from the uncertainty and instability of their own minds.
This is the sum of what I do design.  We have by faith a view
of the glory of Christ. This view is weak and unsteady, from the
nature of faith itself, and the way of its proposal unto us-as in a
glass, in comparison of what by sight we shall attain unto.  But,
moreover, where corrupt lusts or inordinate affections are indulged




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    40(3
unto, where they are not continually mortified, where any one sin
hath a perplexing prevalency in the mind, faith will be so far weakened
thereby, as that it can neither see nor meditate upon this glory of
Christ in a due manner. This is the reason why the most are so weak
and unstable in the performance of this duty; yea, are almost utterly
unacquainted with it. The light of faith in the minds of men being
impaired, clouded; darkened, by the prevalency of unmortified lusts,
it cannot make such discoveries of this glory as otherwise it would
do. And this makes the preaching of Christ unto many so unprofitable as it is.
SECONDLY, In the view of the glory of Christ which we have by
faith, it will fill the mind with thoughts and meditations about him,
whereon the affections will cleave unto him with delight.  This, as
was said, is inseparable from a spiritual view of his glory in its due
exercise. Every one that hath it, must and will have many thoughts
concerning, and great affections to him.  See the description of
these things, Phil. iii. 8-10.  It is not possible, I say, that we should
behold the glory of his person, office, and grace, with a due convic-,
tion of our concernment and interest therein, but that our minds will
be greatly affected with it, and be filled with contemplations about
it. Where it is not so with any, it is to be feared that they " have
not heard his voice at any time, nor seen his shape," whatever they
profess. A spiritual sight of Christ will assuredly produce love unto
him; and if any man love him not, he never saw him, —he knows
him not at all. And that is no love which doth not beget in us
many thoughts of the object beloved. He, therefore, who is partaker
of this grace, will think much of what Christ is in himself, —of what
he hath done for us, —of his love and condescension,-of the manifestation of all the glorious excellencies of the divine nature in him,
exerted in a way of infinite wisdom and goodness for the salvation of
the church.  Thoughts and meditations of these things will abound in
us, if we are not wanting unto the due exercise of faith; and intense,
inflamed affections - unto him will ensue thereon; at least they will
be active unto our own refreshing experience. And where these
things are not in reality (though in some they may be only in a mean
and low degree), men do but deceive their own souls in hopes of any
benefit by Christ or the Gospel.
This, therefore, is the present case:-Where there are prevailing
sinful distempers or inordinate affections in the mind, such as those
before mnentioned,-as self-love, love of theworld, cares and fears about
it, with an excessive valuation of relations and enjoyments,-they will
so far cumber and perplex it with a multitude of thoughts about their
own objects, as shall leave no place for sedate meditations on Christ
and his glory. And where the thoughts are engaged, the affections,




404                 THE GLORY OF CHRIST.
which partly excite them and partly are led by them, will be fixed
also," Col. iii. 1, 2.
This is that which, in the most, greatly promoteth that imperfection which is in our view of the glory of Christ by faith, in this life.
According to the proportion and degree of the prevalency of affections, corrupt, earthly, selfish, or sensual, filling the heads and hearts
of men with a multitude of thoughts about what they are fixed on
or inclined unto; so is faith obstructed and weakened in this work
and duty.
Wherefore, whereas there is a remainder of these lusts, as to the
seeds of them, in us all, —though more mortified in some than in
others, yet having the same effects in the minds of all, according to
the degree of their remainder, —thence it is, as from an efficacious
cause of it, that our view of the glory of Christ by faith is in many
so weak, imperfect, and unsteady.
THIRDLY, We have interruption given unto the work of faith
herein by the tefmptations of Satan.  His original great design,
wherever the gospel is preached, is to blind the eyes of men, that the
light of the glorious gospel of Christ, who is the image of God, should
not shine unto them, or irradiate their minds, 2 Cor. iv. 4. And
herein he prevails unto astonishment. Let the light of the gospel
in the preaching of the Word be never so glorious, yet, by various
means and artifices, he blinds the minds of the most, that they shall
not behold any thing of the glory of Christ therein.  By this means
he continues his rule in the children of disobedience. With respect
unto the elect, God overpowers him herein.  He shines into their
hearts, to give them the knowledge of his glory in the face of Christ
Jesus, verse 6. Yet will not Satan so give over. He will endeavour
by all ways and means to trouble, discompose, and darken the minds
even of them that believe, so as that they shall not be able to retain
clear and distinct views of this glory. And this he doth in two ways.
1. With some he employs all his engines, useth all his methods of
serpentine subtlety, and casts in his fiery darts, so to disquiet, discompose, and deject them, as that they can retain no comfortable
views of Christ or his glory. Hence arise fears, doubts, disputes, uncertainties, with various disconsolations. Hereon they cannot apprehend the love of Christ, nor be sensible of any interest they have
therein, or any refreshing persuasions that they are accepted with him.
If such things sometimes shine and beam into their minds, yet they
quickly vanish and disappear. Fears that they are rejected and cast
off by him, that he will not receive them here nor hereafter, do come
in their place; hence are they filled with anxieties and despondencies,
under which it is impossible they should have any clear view of his
glory.




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    4 405
I know that ignorance, atheism, and obstinate security in sensual
sins, do combine to despise all these things.  But it is no new thing
in the world, that men outwardly professing Christian religion, when
they find gain in that godliness, should speak evil of the things
which they know not, and corrupt themselves in what they know
naturally, as brute beasts.
2. With others he deals after another manner.  By various means
he seduceth them into a careless security, wherein they promise peace
unto themselves without any diligent search into these things. Hereon
they live in a general presumption that they shall be saved by Christ,
although they know not how.  This makes the apostle so earnest in
pressing the duty of self-examination on all Christians, 2 Cor. xiii. 5,
" Examine yourselves whether ye be in the faith; prove your own
selves: know ye not your own selves, how that Jesus Christ is in you,
except ye be reprobates  "  The rule of self-judging prescribed by
him is, whether Christ be in us or no; and in us he cannot be, unless
he be received by that faith wherewith we behold his glory.  For by
faith we receive him, and by faith he dwelleth in our hearts, John
i. 12; Eph. iii. 17.
This is the principal way of his prevailing in the world.  Multitudes by his seduction live in great security under the utmost neglect
of these things. Security is granted to be an evil destructive of the
souls of men; but then it is supposed to consist only in impenitency
for great and open sins: but to be neglective of endeavouring an experience of the power and grace of the gospel in our own souls, under
a profession of religion, is no less destructive and pernicious than
impenitency' in any course of sin.
These and the like obstructions unto faith in its operations being
added unto its own imperfections, are another cause whence our view
of the glory of Christ in this world is weak and unsteady; so that, for
the most part, it doth but transiently affect our minds, and not so fully
transform them into his likeness as otherwise it would.
It is now time to consider that sight which we shall have of the
glory of Christ in heaven, in comparison of that which we have here
below. Now this is equal, stable, always the same,-without interruption or diversion.  And this is evident, both in the causes or means
of it, as also in our perfect deliverance from every thing that might be
a hinderance in it, or an obstruction unto it.
1. We may consider the state of our nilnds i-n glory.  The faculties of our souls shall then be made perfect, Heb. xii. 23, " The spirits
of just men made perfect."  (1.) Freed from all the clogs of the
flesh, and all its influence upon them, and restraint of their powers
in their operations. (2.) Perfectly purified from all principles of instability and variety, —of all inclinations unto things sensual and car



406                  THE GLORY OF CHRIST.
nal, and all contrivances of self-preservation or advancement,-being
wholly transformed into the image of God in spirituality and holiness.  And to take in the state of our bodies after the resurrection;
even they also, in all their powers and senses, shall be made entirely
subservient unto the most spiritual actings of our minds in their highest elevation by the light of glory.  Hereby shall we be enabled and
fitted eternally to abide in the contemplation of the glory of Christ
with joy and satisfaction.  The understanding shall be always perfected with the vision of God, and the affections cleave inseparably
to him;-which is blessedness.
The very essential faculties of our souls, in that way and manner
of working which, by their union with our bodies, they are confined
unto, are not able to comprehend and abide constantly in the contemplation of this glory.  So that, though our sight of it here be dim
and imperfect, and the proposal of it obscure; yet, from the weakness
of our minds, we are forced sometimes to turn aside from what we do
discern, as we do our bodily eyes from the beams of the sun when it
shines in its brightness.  But in this perfect state they are able to
behold and delight in this glory constantly with eternal satisfaction.
But " as for me," saith David, "I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness," Ps. xvii.
15. It is Christ alone who is the likeness and image of God. When
we awake in the other world, with our minds purified and rectified,
the beholding of him shall be always satisfying unto us. There will
be then no satiety, no weariness, no indispositions; but the mind,
being made perfect in all its faculties, powers, and operations, with
respect unto its utmost end, which is the enjoyment of God, is satisfied in the beholding of him for evermore. And where there is perfect
satisfaction without satiety, there is blessedness for ever. So the
Holy Spirit affirms of the four living creatures, in the Revelation,
"They rest not day and night, saying, Holy, holy, holy, Lord God
Almighty," chap. iv. 8. They are continually exercised in the admiration and praises of God in Christ without weariness or interruption.
Herein shall we be made like unto angels.
2. As our minds, in their essential powers and faculties, shall be
enabled to comprehend and acquiesce in this glory of Christ; so the
means or instrument of the beholding of it is much more excellent
than faith, and in its kind absolutely perfect; as hath in part been before declared. This is visioh or sight.  Here we walk by faith; there,
by sight. And this sight is not an external aid, like a glass helping
the weakness of the visive faculty to see things afar off; but it is an.internal power, or an act of the internal power of our minds, wherewith they are endowed in a glorified state.  Hereby we shall be able
to " see him face to face,-to see him as he is," in a direct comprehen



DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.    407
sion of his glory; for this sight or visive power shall be given us for
this very end,-nanmely, to enable us so to do. Hereunto the whole
gloiy of Christ is clear, perspicuous, and evident; which will give us
eternal acquiescency therein.  Hence shall our sight of the glory of
Christ be invariable and always the same.
3. The Lord Christ will never, in any one instance, on any occasion, so much as one moment, withdraw him?,self from us, or eclipse
the proposal and manifestation of himself unto our sight. This he
doth sometimes in this life; and it is needful for us that so he should
do.  " We shall ever be with the Lord," 1 Thess. iv. 17,-without
end, without interruption. This is the centre of good and evil as to
the future different states of men. They shall be for ever. Eternity
makes them absolutely good on the one hand, and absolutely evil on
the other.  To be in hell under the wrath of God is in itself the
greatest penal evil; but to be there for ever, without the intermission
of misery or determination of time, is that which renders it the greatest
evil unto them who shall be in that condition. So is eternity the life
of future blessedness.  " We shall ever be with the Lord," without
limitation of time, without interruption of enjoyment.
There are no vicissitudes in the heavenly state.  The new Jerusalem hath no temple in it; " for the Lord God Almighty and the
Lamb are the temple thereof," Rev. xxi. 22. There is no need of instituted means of worship, nor of ordinances of divine service; for we
shall need neither increase of grace nor excitations unto its exercise;
-the constant, immediate, uninterrupted enjoyment of God and the
Lamb supplieth all. And it hath no need of the sun nor of the moon
to shine in it; for the -glory of God doth enlighten it, and the Lamb
is the light thereof. The light of the sun is excellent; howbeit it hath
its seasons; —after it hath shone in its brightest lustre, it gives place
to the night and darkness. So is the light of the moon of great use
in the night; but it hath its seasons also.  Such is the light we have
of the glory of God and the Lamb in this world. Sometimes it is as
the light of the sun, which, under the Gospel, is sevenfold, as the light
of seven days in one in comparison of the Law, Isa. xxx. 26;-sometimes as the light of the moon, which giveth relief in the night of
temptations and trials.  But it is not constant; we are under a vicissitude of light and darkness,-views of Christ, and a loss of him. But
in heaven the perpetual presence of Christ with his saints makes it
always one noon of light and glory.
4. This vision is not in the least liable unto any weakenings from
internal defects, nor any assaults from temptations, as is the sight of
faith in this life. No doubts or fears, no disturbing darts or injections, shall there have any place. There shall no habit, no quality,
no inclination or disposition remain in our souls, but what shall eter



408                 THE GLORY OF CHRIST.
nally lead us unto the contemplation of the glory of Christ with delight and complacency. Nor will there be any defect in the gracious
powers of our souls, as unto a perpetual exercise of them; and as to
all other opposing enemies, we shall be in a perpetual triumph over
them, 1 Cor. xv. 55-57.  The mouth of iniquity shall be stopped for
ever, and the voice of the self-avenger shall be heard no more.
Wherefore, the vision which we shall have in heaven of the glory
of Christ is serene,-always the same, always new and indeficient,
wherein nothing can disturb the mind in the most perfect operations
of a blessed life. And when all the faculties of the soul can, without
any internal weakness or external hinderances, exercise their most perfect operations on the most perfect object,-therein lies all the blessedness which our nature is capable of.
Wherefore, whenever in this life we attain any comfortable, refreshing view of the glory of Christ, by the exercise of faith on the revelation of it, with a sense of our interest therein, we cannot but long
after, and desire to come unto, this more perfect, abiding, invariable
aspect of it.
CHAPTER XIV.
Other Differences between our Beholding the Glory of Christ by Faith in this
World and by Sight in Heaven.
Among the many other differences which might be insisted on (although the greatest of them are unto us at presentabsolutely incomprehensible, and so not to be inquired into), I shall name two only,
and so put a close to this Discourse.
I. In the view which we have here of the glory of Christ by faith,
we gather things, as it were, one by one, in several parts and parcels,
out of the Scripture; and comparing them together in our minds,
they become the object of our present sight,-which is our spiritual
comprehension of the things themselves.  We have no proposal of
the glory of Christ unto us by vision or illustrious appearance of his
person, as Isaiah had of old, chap. vi. 1-4; or as John had in the Revelation, chap. i. 13-16. We need it not; —it would be of no advantage unto us. For as unto the assurance of our faith, we- have a word
of prophecy more useful unto us than a voice from heaven, 2 Peter
i. 17-19. And of those who received such visions, though of eminent
use unto the church, yet as unto themselves, one of them cried out,
"Woe is me! I am undone;" and the other " fell as dead at his feet."
We are not able in this life to bear such glorious representations of
him, unto our edification.




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.   409
And as we have no such external proposals of his glory unto us in
visions, so neither have we any new revelations of him by immediate
inspiration. We can see nothing of it, know nothing of it, but what
is proposed unto us in the Scripture, and that as it is proposed. Nor
doth the Scripture itself, in any one place, make an entire proposal
of the glory of Christ, with all that belongs unto it; nor is it capable
of so doing, nor can there be any such representation of it unto our
capacity on this side heaven. If all the light of the heavenly luminaries had been contracted into one, it would have been destructive,
not useful, to our sight; but being by divine wisdom distributed into
sun, moon, and stars, each giving out his own proportion, it is suited
to declare the glory of God and to enlighten the world. So, if the
whole revelation of the glory of Christ, and all that belongs unto it,
had been committed into one series and contexture of words, it would
have overwhelmed our minds rather than enlightened us. Wherefore God hath distributed the light of it through the whole firmament of the books of the Old and New Testament; whence it communicates itself, by various parts and degrees, unto the proper use of
the church. In one place we have a description of his person, and
the glory of it; sometimes in words plain and proper, and sometimes
in great variety of allegories, conveying a heavenly sense of things
unto the minds of them that do believe;-in others, of his love and
condescension in his office, and his glory therein. His humiliation,
exaltation, and power, are in like manner in sundry places represented unto us. And as one star differeth from another in glory, so
it was one way whereby God represented the glory of Christ in types
and shadows under the Old Testament, and another wherein it is declared in the New. Illustrious testimonies unto all these things are
planted up and down in the Scripture, which we may collect as choice
flowers in the paradise of God, for the object of our faith and sight
thereby.
So the spouse in the Canticles considered every part of the person
and grace of Christ distinctly by itself, and from them all concludes
that "he is altogether lovely," chap. v. 10-16. So ought we to do
in our study of the Scripture, to find out the revelation of the glory
of Christ which is made therein, as did the prophets of old, as unto
what they themselves received by immediate inspiration.  They
"searched diligently what the Spirit of Christ which was in them did
signify, when it testified beforehand the sufferings of Christ, and the
glory that should follow," 1 Peter i. 11. But this seeing of Christ
by parts in the revelation of him is one cause why we see him here
but in part.
Some suppose that by chopping, and painting, and gilding, they
can make an image of Christ that shall perfectly represent him to




410                  THIE GLORY OF CHRIST.
their senses and carnal affections from head to foot.  But they "feed
on ashes," and have " a lie in their right hand."  Jesus Christ is evidently crucified before our eyes in the Scripture, Gal. iii. 1.  So also
is he evidently exalted and glorified therein.  And it is the wisdom
of faith to gather into one those parcelled descriptions that are given
of him, that they may be the object of its view and contemplation.
In the vision which we shall have above, the whole glory of Christ
will be at once and always represented unto us; and we shall be
enabled in one act of the light of glory to comprehend it. Here, indeed, we are at a loss;-our minds and understandings fail us in their
contemplations. It will not yet enter into our hearts to conceive what
is the beauty, what is the glory of this complete representation of
Christ unto us.  To have at once all the glory of what he is, what he
was in his outward state and condition, what he did and suffered,
what he is exalted unto, —his love and condescension, his mystical
union with the church, and the communication of himself unto it,
with the recapitulation of all things in him,-and the glory of God,
even the Father, in his wisdom, righteousness, grace, love, goodness,
power, shining forth eternally in him, in what he is, hath done, and
doth,-all presented unto us in one view, all comprehended by us at
once, is that which at present we cannot conceive. We can long for
it, pant after it, and havesome foretastes of it, —namely, of that state
and season wherein our whole souls, in all their powers and faculties,
shall constantly, inseparably, eternally cleave by love unto whole
Christ, in the sight of the glory of his person and grace, until they
are watered, dissolved, and inebriated in the waters of life and the
rivers of pleasure that are above for evermore. So must we speak of
the things which we admire, which we adore, which we love, which
we long for, which we have some foretastes of in sweetness ineffable,
which yet we cannot comprehend.
These are some few of those things whence ariseth the difference
between that view which we have here of the glory of Christ, and
that which is reserved for heaven,-namely, such as are taken from
the difference between the means or instruments of the one and the
other, faith and sight.
II. In the last place, the great difference between them consists
in, and is manifested by, their effects. Hereof I shall give some few
instances, and close this Discourse.
First, The vision which we shall have of the glory of Christ in
heaven, and of the glory of the immense God in him, is perfectly and
absolutely transforazing.  It doth change us wholly into the image
of Christ.  When we shall see him, we shall be as he is; we shall be
like him, because we shall see him, 1 John iii. 2. But although the
closing, perfecting act of this transformation be an act of sight, or the




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.   411
sight of glory, yet there are many things towards it, or degrees in it,
which we may here take notice of in our way.
1. The soul, upon its departure from the body, is immediately
freed from all the weakness, disability, darkness, uncertainties, and
fears, which were impressed on it from the flesh, wherewith it was
in the strictest union. The image of the first Adam as fallen is then
abolished.  Yea, it is not only freed from all irregular, sinful distempers cleaving to our nature as corrupted, but from all those sinless
grievances and infirmities which belong unto the original constitution
of it. This necessarily ensues on the dissolution of the person in
order unto a blessed state.  The first entrance by mortality into immortality, is a step towards glory. The ease which a blessed soul
finds in a deliverance from this encumbrance, is a door of entrance
into eternal rest.  Such a change is made in that which in itself is
the centre of all evil,-namely, death,-that it is made a means of
freeing us from all the remainders of what is evil.
For this doth not follow absolutely on the nature of the thing itself.  A mere dissolution of our natures can bring no advantage with
it, especially as it is a part of the curse. But it is from the sanctification of it by the death of Christ.  Hereby that which was God's
ordinance for the infliction of judgment, becomes an effectual means
for the communication of mercy, 1 Cor. xv. 22, 54.  It is by virtue
of the death of Christ alone, that the souls of believers are freed by
death from  all impressions of sin, infirmity, and evils, which they
have had from the flesh; which were their burden, under which theygroaned all their days. No man knows in any measure the excellency
of this privilege, and the dawnings of glory which are in it, who hath
not been wearied, and even worn out, through long conflicting with
the body of death. The soul hereon being freed from all annoyances,
all impressions from the flesh, is expedite and enlarged unto the exercise of all its gracious faculties, as we shall see immediately.
With wicked men it is not so. Death unto them is a curse; and
the curse is the means of the conveyance of all evil, and not deliverance from any.  Wherein they have been warmed and refreshed by
the influences of the flesh, they shall be deprived of it.  But their
souls in their separate state, are perpetually harassed with all the
disquieting passions which have been impressed on their minds by
their corrupt fleshly lusts.  In vain do such persons look for relief
by death.  If there be any thing remaining of present good and usefulness to them, they shall be deprived of it. And their freedom for
a season from bodily pains will no way lie in the balance against that
confluence of evils which death will let in upon them.
2. The "spirits of just men," being freed by death from the clog
of the flesh, not yet refined,-all the faculties of their souls, and all




412                  THE GLORY OF CHRIST.
the graces in them, as faith, love, and delight, are immediately set at
liberty, enabled constantly to exercise themselves on God in Christ.
The end for which they were created, for which our nature was endowed with them, was, that we might adhere unto God by them,
and come unto the enjoyment of him. Being now freed wholly from
all that impotency, perverseness, and disability unto this end, with
all the effects of them, which came upon them by the fall; they are
carried with a full stream towards God, cleaving unto him with the
most intense embraces.  And all their actings towards God shall be
natural, with facility, joy, delight, and complacency. We know not
yet the excellency of the operations of our souls in divine things,
when disburdened of their present weight of the flesh. And this is
a second step towards the consummation of glory. For,In the resurrection of the body, upon its full redemption, it shall
be so purified, sanctified, glorified, as to give no obstruction unto the
soul in its operations, but be a blessed organ for its highest and most
spiritual actings. The body shall never more be a trouble, a burden
unto the soul, but an assistant in its operations, and participant of its
blessedness. Our eyes were made to see our Redeemer, and our
other senses to receive impressions from him, according unto their
capacity. As the bodies of wicked men shall be restored unto them
to increase and complete their misery in their sufferings; so shall the
bodies of the just be restored unto them, to heighten and consummate
*their blessedness.
3. These things are preparatory unto glory. The complete communication of it is by the infusion of a new heavenly light into the
mind, enabling us to see the Lord Christ as he is. The soul shall not
be brought into the immediate presence of Christ without a new
power, to behold him and the immediate representation of his glory.
Faith now doth cease, as unto the manner of its operation in this life,
whilst we are absent from Christ. This light of glory succeeds into
its room, fitted for that state and all the ends of it, as faith is for that
which is present. And,4. In the first operation of this light of glory, believers shall so
behold the glory of Christ, and the glory of God in him, as that therewith and thereby they shall be immediately and universally changed
into his likeness. They shall be as he is, when they shall see him as
he is. There is no growth in glory, as to parts;-there may be as to
degrees. Additions may be outwardly made unto what is at first received as by the resurrection of the body; but the internal light of
glory and its transforming efficacy is capable of no degrees, though
new revelations may be made unto it unto eternity. For the infinite
fountain of life, and light, and goodness, can never be fathomed, much
less exhausted.  And what God spake on the entrance of sin, by the




DIFFERENCE BETWEEN THE FAITH AND SIGHT OF IT.   413
way of contempt and reproach, " Behold, the man is become like one
of us!" upbraiding him with what he had foolishly designed; —on the
accomplishment of the work of his grace, he says in love and infinite
goodness, " Man is become like one of us," in the perfect restoration
of our image in him.  This is the first effect of the light of glory.
Faith also, in beholding the glory of Christ in this life, is accompanied with a transforming efficacy, as the apostle expressly declares,
2 Cor. iii. 18. It is the principle from whence, and the instrumental
cause whereby, all spiritual change is wrought in us in this life; but
the work of it is imperfect; —first, because it is gradual, and then because it is partial.
(1.) As unto the manner of its operation, it is gradual, and doth
not at once transform us into the image of Christ; yea, the degrees
of its progress therein are unto us for the most part imperceptible.
It requires much spiritual wisdom and observation to obtain an experience of them in our own souls.  "The inward man is renewed day
by day," whilst we behold these invisible things, 2 Cor. iv. 16-18.
But how?-even as the outward man decays by age, which is by insensible degrees and alterations. Such is the transformation which we
have by faith, in its present view of the glory of Christ. And according to our experience of its efficacy herein, is our evidence of its truth
and reality in the beholding of him. No man can have the least
ground of assurance that he hath seen Christ and his glory by faith,
without some effects of it in changing him into his likeness. For as
on the touch of his garment by the woman in the Gospel, virtue went
out from him to heal her infirmity; so upon this view of faith, an influence of transforming power will proceed from Christ unto the soul.
(2.) As unto the event, it is but partial.  It doth not bring this
work unto perfection.  The change wrought by it is indeed great and
glorious; or, as the apostle speaks, it is "from glory to glory," in
a progress of glorious grace: but absolute perfection is reserved for
vision. As to divine worship, perfection was not by the law. It
did many things preparatory unto the revelation of the will of God
concerning it; but it "made nothing perfect:" so absolute perfection
in holiness, and the restoration of the image of God, is not by the
Gospel, is not by faith; —however, it gives us many preparatory degrees unto it, as the apostle fully declares, Phil. iii. 10-14.
Secondly, Vision is beatifical, as it is commonly called, and that
not amiss. It gives perfect rest and blessedness unto them in whom
it is. This may be a little opened in the ensuing observations.
1. There are continual operations of God in Christ in the souls of
them that are glorified, and communications from him unto them.
For all creatures must eternally live, even in heaven, in dependence
on Him who is the eternal fountain of being, life, goodness, and blessed



414                  THE GLORY OF CHRIST.
ness unto all. As we cannot subsist one moment in our beings, lives,
souls, bodies, the inward or outward man, without the continual actings of divine power in us, and towards us; so in the glorified state
our all shall depend eternally on divine power and goodness, communicating themselves unto us, for all the ends of our blessed subsistence
in heaven.
2. What is the way and manner of these communications, we
cannot comprehend. We cannot, indeed, fully understand the nature
and way of his spiritual communications unto us in this life. We
know these things by their signs, their outward means, and principally by the effects they produce in the real change of our natures;
but in themselves we see but little of them.  " The wind bloweth
where it listeth, and we hear the sound thereof, but we know not
whence it cometh, and whither it goeth; so is every one that is born
of the Spirit," John iii. 8. All God's real operations in heaven and
earth are incomprehensible, as being acts of infinite power; and we
cannot search them out unto perfection.
3. All communuications from the Divine Being and infinite fulness in heaven unto glorified saints, are in and through Christ Jesus,
who shall for ever be the medium of communication between God
and the church, even in glory. All things being gathered into one
head in him, even things in heaven, and things in earth,-that head
being in immediate dependence on God,-this order shall never be
dissolved, Eph. i. 10, 11; 1 Cor. iii. 23. And on these communications from God through Christ depends entirely our continuance in
a state of blessedness and glory. We shall no more be self-subsistent
in glory than we are in nature or grace.
4. The way on our part whereby we shall receive these communications from God by Christ, which are the eternal springs of life,
peace, joy, and blessedness, is this vision the sight whereof we speak.
For, as it is expressly assigned thereunto in the Scripture, so whereas
it contains the perfect operation of our minds and souls in a perfect
state, on the most perfect object, it is the only means of our blessedness. And this is the true cause whence there neither is nor can
be any satiety or weariness in heaven, in the eternal contemplation
of the same glory. For not only the object of our sight is absolutely
infinite, which-can never be searched unto the bottom, yea, is perpetually new unto a finite understanding; but our subjective blessedness consisting in continual fresh communications from the infinite
fulness of the divine nature, derived unto us through vision, is always
new, and always will be so to eternity.  Herein shall all the saints
of God drink of the rivers of pleasure that are at his right hand, be
satisfied with his likeness, and refresh themselves in the eternal
springs of life, light, and joy for evermore.




DIFFERENCE BETWEEN THE FAITII AND SIGHT OF IT.   415
This efect,-that view, which we have by faith of the glory of
Christ in this world, doth not produce.  It is sanctifying, not glorifying.  The best of saints are far from a perfect or glorified state in
this life; and that not only on the account of the outward evils which
in their persons they are exposed unto, but also of the weakness and
imperfection of their inward state in grace. Yet we may observe
some things unto the honour of faith in them who have received it.
As,(I.) In its due exercise on Christ, it will give unto the souls of
believers some previous participation of future glory, working in
them dispositions unto, and preparation for, the enjoyment of it.
(2.) There is no glory, no peace, no joy, no satisfaction in this
world, to be compared with what we receive by that weak and imnperfect view which we have of the glory of Christ by faith; yea, all
the joys of the world are a thing of nought in comparison of what
we so receive.
(3.) It is sufficient to give us such a perception, such a foretaste
of future blessedness in the enjoyment of Christ, as may continually
stir us up to breathe and pant after it. But it is not beatifical.
Other differences of an alike nature between our beholding of the
glory of Christ in this life by faith, and that vision of it which is reserved for heaven, might be insisted on; but I shall proceed no
farther. There is nothing farther for us to do herein but that now
and always we shut up all our meditations concerning it with the
deepest self-abasement, out of a sense of our unworthiness and insufficiency to comprehend those things, admiration of that excellent
glory which we cannot comprehend, and vehement longings for that
season when we shall see him as he is, be ever with him, and know
him even as we are known.
END OF PART I.








MEDITATIONS AND DISCOURSES
CONCERNING
THE GLORY OF CHRIST;
APPLIED UNTO
UNCONVERTED SINNERS
AND
SAINTS UNDER SPIRITUAL DECAYS.
IN TWO CHAPTERS, FROM JOHN XVII. 24.
VOL. L                                   27




ORIGINAL PREFACE.
To THE READER.
THE design of this preface is not to commend either the author or the matter
contained in this little book.. Let every reader do as he finds cause.  Nor need
any assurance be given that Dr Owen was the author, to any who have conversed
with his writings, and will be at the pains to read this over.  It is, indeed, his application of the former Discourses upon this subject, printed in the year 1684.  But
the reason why it was not then added (the omission whereof rendered that book
imperfect to judicious readers) seems necessary to be given.  Had it pleased God
he had lived a little longer, it would have come out as perfect as his other works.
But there being no more transcribed in his lifetime than what -was then printed,
and that published soon after his death, these two chapters, wrote only with his
own hand, were found.too late to be then added. They are therefore now printed
to complete those Discourses. And it is presumed, that as no serious Christian who
reads this will be satisfied without the other also, so all who prize the former will
be glad of the opportunity to add this thereunto.*
The Discourses that follow were first printed in 1691, eight years after the death of Dr Owen.
This circumstance may explain the absence of the Italics, of which he generally made free use in
all his publications.-ED.




PART II.
MEDITATIONS AND DISCOURSES
CONCERNING
THE GLORY OF CHRIST.
CHAPTER I.
Application of the foregoing Meditations concerning the Glory of Christ: First,
in an Exhortation unto such as are not yet Partakers of Him.
That which remains is, to make some application of the glorious
truth insisted on unto the souls of them that are concerned; and
what I have to offer unto that end I shall distribute under two heads.
The first shall be with respect unto them who are yet strangers from
this holy and glorious One,-who are not yet made partakers of him,
nor have any especial interest in' him. And the second shall be
directed unto believers, as a guide and assistance unto their recovery
from spiritual decays, and the revival of a spring of vigorous grace,
holiness, and obedience in them.
For the first of these, although it seems not directly to lie in our
way, yet is it suited unto the method of the Gospel, that wherever
there is a declaration of the excellencies of Christ, in his person, grace,
or office,.it should be accompanied with an invitation and exhortation
unto sinners to come unto him. This method he himself first macde
use of, Matt. xi. 27-30; John vii. 37, 38, and consecrated it unto our
use also. Besides, it is necessary from the nature of the things themselves; for who can dwell on the consideration of the glory of Christ,
being called therewith to the declaration of it, but his own mind will
engage him to invite lost sinners unto a participation of him? But I
shall at present proceed no farther in this exhortation, but only unto
the proposal of some of those considerations which may prepare,
incline, and dispose their minds unto a closure with him as he is
tendered in the Gospel. As,1. Let them consider well what is their present state with respect




420             EXHORTATION TO SUCH AS ARE
unto God and eternity. This Moses wisheth for the Israelites, Deut.
xxxii. 29, " Oh that they were wise, that they understood this, that
they would consider their latter end!"  It is the greatest folly in the
world to leave the issues of these things unto an uncertain hazard; and
that man who cannot prevail with himself strictly to examine what
is his state and condition with respect unto eternity, doth never do
any good nor abstain from any evil in a due manner. Remember,
therefore, that "many are called, but few are chosen."  To be called,
is to enjoy all the outward privileges of the Gospel,-which is all you
unto whom I speak can pretend unto; yet this you may do and not
be chosen;-even among those unto whom the word is preached,
they are but few that shall be saved. In the distribution made by
our Lord Jesus Christ of the hearers of the word into four sorts of
ground, it was but one of them that received real benefit thereby;
and if our congregations are no better than were his hearers, there is
not above a fourth part of them that will be saved,-it may be a far
less number; —and is it not strange that every one of them is not
jealous over himself and his own condition?  Many herein deceive
themselves until they fall under woful surprisals. And this is represented in the account of the final judgment; for the generality of
those who have professed the Gospel are introduced as complaining
of their disappointments, Matt. xxv. 41-44 [10-12?]. For what is
there spoken is only a declaration of what befell them here in the
close of their lives, and their personal judgment thereon.
2. Take heed of being deluded by common presumptions. Most
men have some thoughts in general about what their state is, and
what it will be in the issue; but they make no diligent search into
this matter, because a number of common presumptions do immediately insinuate themselves into their minds for their relief; and they
are such as all whose force and efficacy unto this end lies in this, that
they differ from others, and are better than they;-as that they are
Christians, that they are in the right way of religion, that they are
partakers of the outward privileges of the Gospel, hearing the word,
and participating of the sacraments; —that they have light and convictions, so as that they abstain from sin, and perform duties so as
others do not; and the like. All those with whom it is not so, who
are behind them in these things, they judge to be in an ill state and
condition, whence they entertain good hopes concerning themselves;
and this is all that most trust unto. It is not my present business to
discourse the vanity of presumptions; —it hath been done by many.
I give only this warning in general, unto those who have the least
design or purpose to come to Christ, and to be made partakers of him,
that they put no trust in them, that they rely not on them; for if
they do so they will eternally deceive their souls. This was a great




STRANGERS TO CHRIST.                  421
part of the preparatory ministry of John the Baptist, Matt. iii. 9,
" Think not to say within yourselves, We have Abraham to our
father." This was their great comprehensive privilege, containing all
the outward church and covenant advantages. These they rested in
and trusted to unto their ruin; herein he designed to undeceive them.
3. Consider aright what it is to live and die without an interest
in Christ, without a participation of him. Where this is not stated
in the mind, where thoughts of it are not continually prevalent, there
can be no one step taken in the way towards him. Unless we are
thoroughly convinced that without him we are in a state of apostasy
from God, under the curse, obnoxious unto eternal wrath, as some
of the worst of God's enemies, we shall never flee unto him for refuge
in a due manner. " The whole have no need of a physician, but the
sick." Christ " came not to call the righteous, but sinners to repentance;" and the conviction intended is the principal end of the ministry of the law. The miseries of this state have been the subject of
innumerable sermons and discourses; but there is a general misery
in the wlhole, that few take themselves to be concerned therein, or
apply these things unto themselves. Let us tell men of it a thousand
times, yet they either take no notice of it, or believe it not, or look
on it as that which belongs unto the way and course of preaching,
wherein they are not concerned. These things, it seems, preachers
must say; and they may believe them who have a mind thereunto.
It is a rare thing that any one shall as much as say unto himself, Is
it so with me? And if we now, together with this caution, tell the
same men again, that whilst they are uninterested in Christ, not ingrafted into him by faith, that they run in vain, that all their labour
in religion is lost, that their duties are all rejected, that they are
under the displeasure and curse of God, that their end is eternal destruction,-which are all unquestionably certain,-yet will they let
all these things pass by without any farther consideration.
But here I must fix with them unto whom I speak at present,unless there be a full conviction in. them  of the woful, deplorable
condition of every soul, of whatever quality, profession, religion, outward state it be, who is not yet made partaker of Christ, all that I
have farther to add will be of no signification.  Remember, then,
that the due consideration hereof is unto you, in your state, your
chiefest concernment in this world: and be not afraid to take in a
full and deep sense of it; for if you are really delivered from it, and
have good evidence thereof, it is nothing unto you but matter of
eternal praise and thanksgiving. And if you are not so, it is highly
necessary that your minds should be possessed with due apprehension
of it. The work of this conviction is the first effect of true religion;
and the great abuse of religion in the world is, that a pretence of it




422             EXHORTATION TO SUCH AS ARE
d.ludes the minds of men to apprehend that it is not necessary: for
to be of this or that religion,-of this or that way in religion,-is
supposed sufficient to secure the eternal state of men, though they
are nlever convinced of their lost estate by nature.
4. Hereon consider the infinite condescension and love of Christ,
in his invitations and calls of you to come unto him for life, deliverance, mercy, grace, peace, and eternal salvation.  Multitudes of these
invitations and calls are recorded in the Scripture, and they are all
of them filled up with those blessed encouragements which divine
wisdom knows to be suited unto lost, convinced sinners, in their present state and condition. It were a blessed contemplation, to dwell
on the consideration of the infinite condescension, grace, and love of
Christ, in his invitations of sinners to come unto him that they may
be saved,-of that mixture of wisdom and persuasive grace that is
in them,-of the force and efficacy of the pleading and argument
that they are accompanied withal, as they are recorded in the Scripture; but that belongs not to my present design. This I shall only
say, that in the declaration and preaching of them, Jesus Christ yet
stands before sinners, calling, inviting, encouraging them to come
unto him.
This is somewhat of the word which he now speaks unto you: WVhy
will ye die? why will ye perish? why will you not have compassion
on your own souls? Can your hearts endure, or can your hands be
strong, in the day of wrath that is approaching?  It is but a little
while before all your hopes, your reliefs, and presumptions will forsake you, and leave you eternally miserable.  Look unto me, and be
saved; —come unto me, and I will ease you of all sins, sorrows, fears,
burdens, and give rest unto your souls. Come, I entreat you; —lay
aside all procrastinations, all delays;-put me off no more;-eternity
lies at the door.  Cast out all cursed, self-deceiving reserves;-do not
so hate me as that you will rather perish than accept of deliverance
by me.
These and the like things doth the Lord Christ continually declare,
proclaim, plead, and urge on the souls of sinners; as it is fully declared, Prov. i. 20-33. He doth it in the preaching of the word, as
if he were present with you, stood amongst you, and spake personally
to every one of you. And because this would not suit his present
state of glory, he hath appointed the ministers of the gospel to appear
before you, and to deal with you in his stead, avowing as his own
the invitations that are given you in his name, 2 Cor. v. 19, 20.
Consider, therefore, his infinite cond escension, gTace, and love herein.
Why all this towards you?  Doth he stand in need of you?  Have
you deserved it at his hands?  Did you love him first?  Cannot he
be happy and blessed without you?  Hath he any design upon you,




STRANGERS TO CHRIST.                 423
that he is so earnest in calling you unto him? Alas! it is nothing
but the overflowing of mercy, compassion, and grace, that moves and
acts him herein. Here lies the entrance of innumerable souls into a
death and condemnation far more severe than those contained in the
curse of the law, 2 Cor. ii. 15, 16. In the contempt of this infinite
condescension of Christ in his holy invitation of sinners to himself,
lies the sting and poison of unbelief, which unavoidably gives over
the souls of men unto eternal ruin. And who shall once pity them
to eternity who are guilty of it? Yea, but,5. Perhaps, if you should, on his invitation, begin to look to Him,
and resolve to come to him, you are greatly afraid that when it comes
to the trial he will not receive you; for no heart can conceive, no
tongue can express, what wretched, vile, and provoking sinners you
have been. That the Lord Christ will receive unto him such as we
are, we have no hopes, or that ever we shall find acceptance with
him. I say it is not amiss when persons come so far as to be sensible of what discouragements they have to conflict withal, what difficulties lie in their way, and what objections do arise against them;
for the most do perish in a senseless stupidity, —they will not consider
how it is with them, what is required of them, nor how it will be in
the latter end; —they doubt not but that either they do believe already,
or can do so when they please. But when any come so far as to
charge the failure of their acceptance with Christ on their own unworthiness, and so are discouraged from coming unto him, there are
arguments for their conviction and persuasion, which nothing but the
devil and unbelief can defeat. Wherefore, that which is now proposed unto consideration in answer hereunto, is the readiness of Christ
to receive every sinner, be he who or what he will, that shall come
unto him. And hereof we have the highest evidences that divine
wisdom and grace can give unto us. This is the language of the
Gospel, of all that the Lord Christ did or suffered, which is recorded
therein;- this is the divine testimony of the " three that bear record
in heaven, the Father, the Word, and the Holy Ghost;" and of the
"three that bear witness in earth, the spirit, the water, and the
blood:" all give their joint testimony, that the Lord Christ is ready
to receive all sinners that come to him. They who receive not this
testimony make God a liar, —both Father, Son, and Spirit. Whatever the Lord Christ is in the constitution of his person,-in the
representation of the Father,-in his office,-in what he did on the
earth,-in what he doth in heaven,-proclaims the same truth. Nothing but cursed obstinacy in sin and unbelief can suggest a thought
unto our minds that he is not willing to receive us when we come
unto him. Herein we are to bear testimony against the unbelief of
all unto whom the gospel is preached, that come not unto him. Un



424            -EXHORTATION TO SUCH AS ARE
belief acting itself herein, includes a contempt of the wisdom of God,
a denial of his truth or faithfulness, an impeachment of the sincerity
of Christ in his invitations, making him a deceiver, and will issue in
an express hatred of his person and office, and of the wisdom of God
in him. Here, then, you are shut up,-you cannot from hence take
any countenance unto your unbelief.
6. Consider that he is as able to save us as he is ready and willing
to receive us. The testimonies which he hath given us unto his
goodness and love are uncontrollable; and none dare directly to call
in question or deny his power. Generally, this is taken for granted
by all, that Christ is able to save us if he will; yea, who shall question his ability to save us, though we live in sin and unbelief? And
many expect that he will do so, because they believe he can if he
will. But indeed Christ hath no such power, no such ability: he
cannot save unbelieving, impenitent sinners; for this cannot be done
without denying himself, acting contrary to his word, and destroying
his own glory. Let none please themselves with such vain imaginations. Christ is able to save all them, and only them, who come to
God by him. Whilst you live in sin and unbelief, Christ himself
cannot save you; but when it comes to the trial in particular, some
are apt to think, that although they will not conclude that Christ
cannot save them, yet they do, on various accounts, that they cannot
be saved by him. This, therefore, we also give testimony unto in our
exhortation to come unto him,-namely, that his power to save those
that shall comply with his call is sovereign, uncontrollable, almighty,
-that nothing can stand in the way of. All things in heaven and earth
are committed unto him; —all power is his; —and he will use it unto
this end, —namely, the assured salvation of all that come unto him.
7. Consider greatly what hath been spoken of the representation
of God, and all the holy properties of his nature, in him. Nothing
can possibly give us more encouragement to come unto him; for we
have manifested that God, who is infinitely wise and glorious, hath
designed to exert all the holy properties of his nature —his mercy, love,
grace, goodness, righteousness, wisdom, and power-in him, in and
unto the salvation of them that do believe. Whoever, therefore, comes
unto Christ by faith on this representation of the glory of God in him,
he ascribes and gives unto God all that glory and honour which he
aimeth at from his creatures; and we can do nothing wherewith he is
pleased equal unto it. Every poor soul that comes by faith unto
Christ, gives unto God all that glory which it is his design to manifest and be exalted in; —and what can we do more? There is more
glory given unto God by coming unto Christ in believing, than in
keeping the whole law; inasmuch as he hath more eminently manifested the holy properties of his nature in the way of salvation by




STRANGERS TO CHRIST.                   425
Christ, than in giving of the law. There is therefore no man who,
under gospel invitations, refuseth to come unto and close with Christ
by believing, but secretly, through the power of darkness, blindness,
and unbelief, he hates God, dislikes all his ways, would not have his
glory exalted or manifested, choosing rather to die in enmity against
him than to give glory to him.  Do not deceive yourselves; it is not
an indifferent thing, whether you will come in unto Christ upon his
invitations or no,-a thing that you may put off from one season unto
another: your present refusal of it is as high an act of enmity against
God as your nature is capable of.
8. Consider that by coming unto Christ you shall have an interest
in all that glory which we have proposed unto you; for Christ will
become yours more intimately than your wives and children are yours;
and so all his glory is yours also. All are apt to be affected with the
good things of their relations, —their grace, their riches, their beauty,
their power; for they judge themselves to have an interest in them,
by reason of their relation unto them. Christ is nearer to believers.
than any natural relations are to us whatever; they have therefore
an interest in all his glory. And is this a small thing in your eyes,
that Christ shall be yours, and all his glory shall be yours, and you
shall have the advantage of it unto your eternal blessedness? Is it
nothing unto you to continue strangers from, and uninterested in, all
this glory? to be left to take your portion in this world, in lusts, and
sins, and pleasures, and a few perishing trifles, with eternal ruin in
the close, whilst such durable substance, such riches of glory, are tendered unto you?
Lastly, Consider the horrible ingratitude there is in a neglect or
refusal to come in to Christ upon his invitation, with the doleful, eternal ruin that will ensue thereon.  "How shall we escape, if we neglect so great salvation?" Impenitent unbelievers under the preaching of the gospel, are the vilest and most ungrateful of all God's
creation. The devils themselves, as wicked as they are, are not guilty
of this sin; for Christ is never tendered unto them, —they never had
an offer of salvation on faith and repentance. This is their peculiar
sin, and will be the peculiar aggravation of their misery unto eternity.
" Hear, ye despisers, wonder, and perish."  The sin of the devil is in
malice and opposition unto know]edge, above what the nature of man
is in this world.  Men, therefore, must sin in some instance above the
devil, or God would not give them their eternal portion with the
devil and his angels: —this is unbelief.
Some, it may be, will say, What then shall we do? what shall we
apply ourselves unto? what is it that is required of us?
1. Take the advice of the apostle, Heb. iii. 7, 8, 13, "To-day, if ye
will hear his voice, harden not your hearts, as in the provocation, in




426           EXHORTATION TO SUCH AS ARE
the day of temptation in the wilderness. But exhort one another
daily, while it is called To-day; lest any of you be hardened through
the deceitfulness of sin."  This day even this, is unto you in the tender of grace the acceptable time;-this is the day of salvation. Others
have had this day as well as you, and have missed their opportunity;
-take heed lest it should be so with you also. Now if any one
should write it down, or peculiarly commit it to remembrance, "-This
day there was a tender of Christ and salvation in him made unto my
soul,-from this time I will resolve to give up myself unto him," and
if you form your resolutions, charge your consciences with what you
have engaged, and make yourselves to know that if you go back
from it, it is a token that you are going to ruin.
2. Consider that it is high time for you to make somewhat of religion. Do not hang always in suspense; let it not be a question with
yourselves, whether you have a mind to be saved or no. This is as
good a time and season for a resolution as ever you are like to have
whilst in this world. Some thilgs, nay, many things, may fall in between this and the next opportunity, that shall put you backward, and
make your entrance into the kingdom of heaven far more difficult
than ever it was; and the living in that uncertainty at best, which
you do, of what will become of you unto eternity, is the most miserable
kind of life in the world. Those iwho put far from them the evil day,
and live in the pursuit of lusts and pleasures, have somewhat that
gives them present satisfaction, and they say not, " There is no hope,"
because they " find the life of the hand" [Isa. lvii. 10]; but you have
nothing that gives you any prevalent refreshment, neither will your
latter end be better than theirs, if you die without an interest in
Christ Jesus.  Come, therefore, at length, unto a determinate resolution what you will do in this matter.  Christ hath waited long for
you, and who knows how soon he may withdraw, never to look after
you any more?
Upon occasion of the preceding Discourse concerning the Glory of
Christ, I thought it necessary to add unto it this brief exhortation
unto faith in him, aiming to suit it -uito the capacity of the meanest
sinner that is capable of any self-consideration as unto his eternal welfare. But yet, a little farther to give efficacy unto this exhortation,
it will be necessary to remove some of those common and obvious
tergiversations that convinced sinners do usually betake themselves
unto, to put off a present compliance with the calls of Christ to come
unto him; for although it is unbelief alone, acting in the darkness of
men's minds and the obstinacy of their wills, that effectually keeps off
sinners from coming unto Christ upon his call, yet it shrouds itself
under various pretences, that it may not appear in its own ugly form.
For no sin whereof men can be gilty in this world is of so horrible




STRANGERS TO CHRIST.                 427
a nature, and so dreadful an aspect, as is this unbelief, where a clear
view of it-is obtained in evangelical light. Wherefore, by the aid of
Satan, it suggests other pleas and pretences unto the minds of sinners,
under which they may countenance themselves in a refusal to come
to Christ. See 2 Cor. iv. 4. Any thing else it shall be, but not unbelief;-that they all disavow. I shall therefore speak unto a few of
those tergiversations in this case which are obvious, and which are
exemplified in the Gospel itself.
First, Some do say, on such exhortations, What is it that you would
have us to do?-We hear the word preached, we believe it as well
as we can, we do many things willingly, and abstain from many evils
diligently; what is more required of us?  This is the language of
the hearts of the most with whom in this case we have to do. And
I say,1. It is usual with them who do something in the ways of God, but
not all they should, and so nothing in a due manner, to expostulate
about requiring of them more than they do. So the people dispute
with God himself, MIal. i. 6, iii. 8, 13. So they in the Gospel who
esteemed themselves to have done their duty, being pressed unto faith
by Christ Jesus, ask him with some indignation, " What shall we do,
that we might work the works of God?" John vi. 28. If what we do
be not enough, what is it that you require more of us? So was it
with the young man, ~Matt. xix. 20, "What lack I yet?" Be advised, therefore, not to be too confident of your state, lest you should
yet lack that one thing, the want whereof might prove your eternal
ruin.
2. The things mentioned, with all of the like nature, which may be
multiplied, may be where there is no one spark of saving faith. Simon
~Magus heard the word, and believed as well as he couldl;-Herod
heard it, and did many things gladly;-a.nd all sorts of hypocrites do
upon their convictions perform many duties, and abstain from many
sins: so as that, notwithstanding this plea, you may perish for ever.
3. Where these things are sincere, they belong unto the exercise
of faith; they may be after a sort without faith, but faith cannot be
without them.  But there is a fundamental act of faith, whereby we
close with Christ, whereby we receive him, that is, in order of nature,
antecedent unto its actings in all other duties and occasions;-it is
laying the foundation; other things belong to the building. This is
that you are called on to secure; and you may know it by these two
properties: —
1. It is singular. So our Saviour tells the Jews, John vi. 29,
"This is the work of God, that ye believe on him whom he hath
sent."  The act, work, or duty of faith, in the receiving of Christ, is
a peculiar, singular work, wherein the soul yields especial obedience




428           EX.IOETATION TO SUCH AS ARE
unto God;-it is not to be reckoned unto such common duties as
those mentioned, but the soul must find out wherein it hath in a
singular manner closed with Christ upon the command of God.
2. It is accompanied with a universal spiritual change in the whole
soul, 2 Cor. v. 17, " If any man be in Christ, he is a new creature:
old things are passed away; behold, all things are become new."
Wherefore, if you would not choose rather to deceive and ruin your
own souls, come to the trial whether indeed you have received Christ
in such a singular, transforming act of faith: do not on such pretences
want a compliance with the word of exhortation proposed unto you.
But, —
Secondly, Some will say, they know not how to proceed in this
work. They can make nothing of it; they have tried to come to this
believing; but do still fail in what they design; they go on and off,
but can make no progress, can come to no satisfaction; therefore they
think it best to let things go in general as they are, without putting
themselves to farther trouble, as unto any especial act of faith in the
receiving of Christ. This is the language of men's hearts, though not
of their mouths, another shelter of unbelief,-and they act accordingly;
they have a secret despondency, which keeps them safe from attempting a real closure with Christ on the tender of the Gospel. Something
may be offered unto this distempered frame of mind.
1. Remember the disciples that were fishing, and had toiled all
night, but caught nothing, Luke v. 3, 4. Upon the coming of Christ
unto them, he requires that they should cast out their nets once more;
Peter makes some excuse, from the labour which they had taken in
vain all night; however, he would venture once more, on the command
of Christ, and had an astonishing draught of fishes, verses 5-9. Have
you been wearied with disappointments in your attempts and resolutions? Yet cast in your net this once more, upon the command of
Christ, —venture this once more to come unto him on his call and invitation; you know not what success he may give unto you.
2. Consider that it is not failing in this or that attempt of coming
to Christ, but a giving over your endeavours, that will be your ruin.
The woman of Canaan, in her great outcry to Christ for mercy,
Matt. xv. 22, had many a repulse. First, it is said, he answered her
not a word; then his disciples desired that he would send her away,
that she might not trouble him any more; whereon he gives a reason
why he would not regard her, or why he could justly pass her by;
she was not an Israelitess, unto whom he was sent; —yet she gives not
over, but pressing into his presence, cries out for mercy, verse 25.
Being come to that issue, to try and draw out her faith to the utmost,
which was his design from the beginning, he reckons her among dogs,
that were not to have children's bread given unto them. Had she




STRANGERS TO CHRIST.                  429
now at last given over upon this severe rebuke, she had never obtained mercy; but persisting in her request, she at last prevailed,
verses 27, 28. It may be you have prayed, and cried, and resolved,
and vowed, but all without success, as you suppose; sin hath broken
through all: however, if you give not over, you shall prevail at last;
you know not at what time God will come in with his grace, and
Christ will manifest his love unto you as unto the poor woman, after
many a rebuke. It may be, after all, he will do it this day; and if not,
he may do it another: do not despond. Take that word of Christ
himself for your encouragement, Prov. viii. 34, " Blessed is the man
that heareth me, watching daily at my gates, waiting at the posts of
my doors." If you hear him, and wait, though you have not yet admission, but are kept at the gates and posts of the doors, yet in the
issue you shall be blessed.
3' The rule in this case is, Hos. vi. 3, " Then shall we know, if we
follow on to know."  Are you in the way' of knowing Christ in the
use of means, hearing the word, and sincere endeavours in holy
duties? Though you cannot yet attain unto any evidence that you
have received him, have closed with him, nothing can ruin you but
giving over the way wherein you are; for then shall you know, if
you follow on to know the Lord. Many can give you their experiences, that if they had been discouraged by present overwhelming
difficulties, arising from their disappointments, breaking of vows,
relapses into folly, they had been utterly ruined; whereas now they
are at rest and peace in the bosom of Christ. On a great surprisal,
Christ lost at once many disciples, and they lost their souls, John vi.
66, " They went back, and walked no more with him."  Take heed
of the like discouragements.
Thirdly, Some may say, yea, practically they do say, that these
things indeed are necessary; they must come to Christ by believing,
or they are undone; but this is not the season of it, —there will be
time enough to apply themselves unto it when other occasions are
past. At present they have not leisure to enter upon and go through
with this duty; wherefore they will abide in their present state for
a while, hearing and doing many things, and when time serves, will
apply themselves unto this duty also.
1. This is an uncontrollable evidence of that sottishness and folly
which is come upon our nature by sin; —a depravation that the
apostle placesin the head of the evils of corrupted natures Tit. iii. 1-3.
Can any thing be more foolish, sottish, and stupid, than for men to
put off the consideration of the eternal concernment of their souls
for one hour, being altogether uncertain whether they shall live another or no? —to prefer present trifles before the blessedness or misery
of an immortal state? For those who never heard of these things,




430           EXHORTATION TO SUCH AS ARE
who never had any conviction of sin and judgment, to put the evil:
day far from them, is not much to be admired; but for you who have
Christ preached unto you, vho own a necessity of coming unto him,
to put it off from day to day upon such slight pretences,-it is an
astonishing folly! May you not be spoken unto in the language of
the Wisdom of God? Prov. vi. 9-11. You come to hear the word,
and when you go away, the language of your hearts is, " Yet a little
sleep, a little slumber, a little folding of the hands to sleep;" we will
abide a little while in our present state, and afterward we will rouse
up ourselves. Under this deceit do multitudes perish every day.
This is a dark shade, wherein cursed unbelief lies hid.
2. Consider that this is the greatest engine that Satan makes use
of in the world among them that hear the word preached unto them,
for the ruin of their souls. He hath other arts, and ways, and
methods of dealing with other men,-as by sensual and worldly lusts;
but as unto them who, through their convictions, do attend unto the
preaching of the word, this is his great and almost only engine for
their ruin: There needs no haste in this matter,-another time will
be more seasonable,-you may be sure not to fail of it before you die;
however, this present day and time is most unfit for it,-you have
other things to do,-you cannot part with your present frame,-you
may come again to hear the word the next opportunity. Know
assuredly, if your minds are influenced unto delays of coming to
Christ by such insinuations, you are under the power of Satan, andhe is like enough to hold you fast unto destruction.
3. This is as evil and dangerous a posture or frame of mind as you
can well fall under. If you have learned to put off God, and Christ,
and the word for the present season, and yet relieve yourselves in
this, that you do not intend, like others, always to reject them, but
will have a time to hearken to their calls, you are secured and fortified against all convictions and persuasions, all fears; one answer will
serve for all,-within a little while you will do all that can be required of you. This is that which ruins the souls of multitudes every
day. It is better dealing with men openly profligate, than with such
a trifling promiser. See Isa. v. 7, 10.
4. Remember that the Scripture confines you unto the present
day, without the least intimation that you shall have either another
day, or another tender of grace and mercy in any day, 2 Cor. vi. 2;
Heb. iii. 7, 13, xii. 15. Take care lest you come short of the grace
of God, miss of it by missing your opportunity. Redeem the time,
or you are lost for ever.
5. As unto the pretence of your occasions and business, there is a
ready way to disappoint the craft of Satan in that pretence,-namely,
to mix thoughts of Christ and the renovation of your resolutions




STRANGERS TO CHRIST.                  431
either to come or to cleave unto him with all your occasions.  Let
nothing put it utterly out of your minds; make it familiar unto you,
and you will beat Satan out of that stronghold, Prov. vii. 4. However, shake yourselves out of this dust, or destruction lies at the door.
Fourthly, It is the language of the hearts of some, that if they give
up themselves unto a compliance with this exhortation, and go seriously about this duty, they must relinquish and renounce all their
lusts and pleasures; yea, much of their converse and society, wherein
they find so much present satisfaction, as that they know not how to
part with them. If they might retain their old ways, at least some
of them, it were another matter; but this total relinquishment of all
is very severe.
Ans. 1. The Jesuits, preaching and painting of Christ among
some of the Indians, concealed from them his cross and sufferings,
telling them only of his present glory and power; so as they pretended to win them  over to faith in him, hiding from them that
whereby they might be discouraged; and so preached a false Christ
unto them, one of their own framing. We dare do no such thing for
all the world; we can here use no condescension, no compliance, no
composition with respect unto any sin or lust; we have no commission to grant that request of Lot, " Is it not a little one? let it be
spared;" nor to come to Naaman's terms, " God be merciful to me
in this thing; in all others I will be obedient."  Wherefore,2. We must here be peremptory with you, whatever be the event;
if you are discouraged by it, we cannot help it. Cursed be the man
that shall encourage you to come to Christ with hopes of indulgence
unto any one sin whatever.  I speak not this as though you could
at once absolutely and perfectly leave all sin, in the root and branches
of it; but only you are to do it in heart and resolution, engaging unto
a universal mortification of all sin, as by grace from above you shall
be enabled; but your choice must be absolute, without reserves, as
to love, interest, and design;-God or the world,-Christ or Belial,
-holiness or sin; there is no medium, no terms of composition,
2 Cor. vi. 15-18.
As unto what you pretend of your pleasures, the truth is, you
never yet hadany real pleasure, nor do know what it is. How easy
were it to declare the folly, vanity, bitterness, poison of those things
which you have esteemed your pleasures! Here alone-namely, in
Christ, and a participation of him —are true pleasures and durable
riches to be obtained; pleasure of the same nature with, and such as,
like pleasant streams, flow down into the ocean of eternal pleasures
above. A few moments in these joys are to be preferred above the
longest continuance in the cursed pleasures of this world. See Prov.
iii. 13-18.




432        HOW TO RECOVER FROM SPIRITUAL DECAY,
Fifthly, It will be said by some, that they do not see those who
profess themselves to be believers, to be so much better than they
are, as that you need to press us so earnestly to so great a change;
we know not why we should not be accounted believers already, as
well as they. I shall in a few words, as well as I am able, lay this
stumbling-block out of the way, though I confess, at this day, it is
weighty and cumbersome. And I say,1. Among them that profess themselves to be believers, there are
many false, corrupt hypocrites; and it is no.wonder that on various
occasions they lay the stumbling-block of their iniquities before the
faces of others; but they shall bear their own burden and judgment.
2. It is acknowledged, it must be bewailed, that some whom we
have reason to judge to be true believers, yet, through their unmnortified pride, or covetousness, or carelessness in their conversation, or
vain attire and conformity to the world, or forwardness, do give just
occasion of offence. We confess that God is displeased herewith,
Christ and the Gospel dishonoured, and many that are weak are
wounded, and others discouraged. But as for you, this is not your
rule,-this is not proposed unto you; but that word only is so that
will never fail you.
3. The world doth not know, nor is able to make a right judgment
of believers; nor do you so, for it is the spiritual man alone that discerneth the things of God. Their infirmities are visible to all,-their
graces invisible; the King's daughter is glorious within. And when
you are able to make a right judgment of them, you will desire no
greater advancement than to be of their society, Ps. xvi. 3.
These few instances of the pretences wherewith unbelief covers its
deformity, and hides that destruction wherewith it is accompanied
may suffice unto our present purpose; they are multiplied in the
minds of men, impregnated by the suggestions of Satan on their
darkness and folly. A little spiritual wisdom will rend the veil of
them all, and expose unbelief acting in enmity against Christ under
them. But what hath been spoken may suffice to answer the necessity of the preceding exhortation on this occasion.
CHAPTER II.
The Way and Means of the Recovery of Spiritual Decays, and of Obtaining Fresh
Springs of Grace.
The application of the same truth, in the second place, belongs
unto believers, especially such as have made any long profession of
walking in the ways of God and the gospel. And that which I design herein, is to manifest, that a steady spiritual view of the glory




AND GROW IN GRACE.                   433
of Christ by faith, will give them a gracious revival from inward decays, and fresh springs of grace, even in their latter days. A truth
this is, as we shall see, confirmed by Scripture, with the joyful experience of multitudes of believers, and is of great importance unto all
that are so.
There are two things which those who, after a long profession of
the gospel, are entering into the confines of eternity do long for and
desire. The one is, that all their breaches may be repaired, their decays recovered, their backslidings healed; for unto these things they
have been less or more obnoxious in the course of their walking before God. The other is,' that they may have fresh springs of spiritual
life, and vigorous actings of all divine graces, in spiritual-mindedness,
holiness, and fruitfulness, unto the praise of God, the honour of the
gospel, and the increase of their own peace and joy. These things
they value more than all the world, and all that is in it; about these
things are their thoughts and contrivances exercised night and day.
Those with whom it is otherwise, whatever they pretend, are in the
dark unto themselves and their own condition; for it is in the nature
of this grace to grow and increase unto the end. As rivers, the
nearer they come unto the ocean whither they tend, the more they increase their waters, and speed their streams; so will grace flow more
freely and fully in its near approaches to the ocean of glory. That
is not saving which dotli not so.
An experience hereof-I mean of the thriving of grace towards the
end of our course-is that alone which can support us under the
troubles and temptations of life, which we have to conflict withal.
So the apostle tells us, that this is our great relief in all our distresses
and afflictions, "for which cause we faint not but though our outward
man perish, yet the inward man is renewed day by day," 2 Cor.
iv. 16. If it be so, that in the daily decays of the outward man, in
all the approaches of its dissolution, we have inward spiritual revivals
and renovation, we shall not faint in what we undergo. And without such continual renovations, we shall faint in our distresses, whatever other things we may have, or whatever we pretend unto the
contrary.
And ordinarily it is so, in the holy, wise providence of God, that
afflictions and troubles increase with age. It is so, in an especial
manner, with ministers of the gospel; they have many of them a
share in the lot of Peter, which our Lord Jesus Christ declared unto
him, John xxi. 18, " When thou wast young, thou girdedst thyself,
and walkedst whither thou wouldest: but when thou shalt be old,
thou shalt stretch forth thy hands, and another shall gird thee, and
carry thee whither thou wouldest not."  Besides those natural distempers and infirmities which accompany the decays of life, troubles
VOL. I.                                            28




434        HOW TO RECOVER FROM SPIRITUAL DECAY,
of life, and in their affairs, do usually grow upon them, when they
look for nothing less, but were ready to say with Job, " We shall die
in our nest," Job xxix. 18.  So was it with Jacob, after all his hard
labour and travail to provide for his family, such things fell out in it
in his -old age as had almost broken his heart. And ofttimes both persecutions and public dangers do befall them at the same season.
Whilst the outward man is thus perishing, we need great supportment, that we faint not. And this is only to be had in an experience
of daily spiritual renovations in the inner man.
The excellency of this mercy the Psalmist expresseth in a heavenly
manner, Ps. xcii. 12-15, " The righteous shall flourish like the palmtree; he shall grow like a cedar in Lebanon.  Those that be planted
in the house of the LORD shall flourish in the courts of our God.
They shall still bring forth fruit in old age; they shall be fat and flourishing; to show that the LORD is upright: he is my rock, and there
is no unrighteousness in him."
The promise in the 12th verse respects the times of the Messiah,
or of the New Testament; for so it is prophesied of him, " In his days
the righteous shall flourish," Ps. lxxii. 7,-namely, through the
abundance of grace that should be administered from his fulness, as
John i. 16; Col. i. 19. And herein consists the glory of the gospel,
and not in outward prosperity or external ornaments of divine worship. The flourishing of the righteous, I say, in grace and holiness
is the glory of the office of Christ and of the gospel. Where this is
not, there is no glory in the profession of our religion. The glory of
kings is in the wealth and peace of their subjects; and the glory of
Christ is in the grace and holiness of his subjects.
This flourishing is compared to the palm-tree, and the growth of the
cedar. The palm-tree is of the greatest verdure, beauty, and fruitfulness, and the cedar of the greatest and longest growth of any trees.
So are the righteous compared to the palm-tree for the beauty of profession and fruitfulness in obedience; and unto the cedar for a continual, constant growth and increase in grace. Thus it is with all that
are righteous, unless it be from their own sinful neglect, as it is with
many in this day. They are hereon rather like the shrubs and heaths
in the wilderness, which see not when good cometh, than like the
palm-tree or the cedars of Lebanon. And hereby do men what lies
in them to obscure the glory of Christ and his kingdom, as well as
disquiet their own souls.
The words that follow, verse 13, " Those that be planted in the
house of the LORD shall flourish in the courts of our God," are not
distinctive of some from other, as though some only of the flourishing
righteous were so planted; but they are descriptive of them all, with
an addition of the way and means whereby they are caused so to




AND GROW IN GRACE.                    435
grow and flourish. And this is, their implantation in the house of the
Lord; —that is, in the church, which is the seat of all the means of
spiritual life, both as unto growth and flourishing, which God is
pleased to grant unto believers. To be planted in the house of the
Lord, is to be fixed and rooted in the grace communicated by the
ordinances of divine worship. Unless we are planted in the house of
the Lord, we cannot flourish in his courts.  See Ps. i. 3. Unless we
are partakers of the grace administered in the ordinances, we cannot
flourish in a fruitful profession. The outward participation of them
is common unto hypocrites, that bear some leaves, but neither grow
like the cedar nor bear fruit like the palm-tree. So the apostle prays
for believers, that Christ may dwell in their hearts by faith, that they
may be " rooted and grounded in love," Eph. iii. 17,-" rooted, built
up, and established," Col. ii. 7. The want hereof is the cause that we
have so many fruitless professors; they have entered the courts of God
by profession, but were never planted in his house by faith and love.
Let us not deceive ourselves herein;-we may be entered into the
church, and made partakers of the outward privileges of it,.and not
be so planted in it as to flourish in grace and fruitfulness.
That which on this occasion I principally intend, is the grace and
privilege expressed, verse 14, "They shall still bring forth fruit in
old age; they shall be fat and flourishing."  There be three things
which constitute a spiritual state, or belong to the life of God. 1. That
believers be fat; that is, by the heavenly juice, sap, or fatness of the
true olive, of Christ himself, as Rom. xi. 17. This is the principle of
spiritual life and grace derived from him. When this abounds in
them, so as to give them strength and vigour in the exercise of grace,
to keep them from decays and withering, theyare said to be fat; which,
in the Scripture phrase, is strong and healthy. 2. That they flourish
in the greenness (as the word is) and verdure of profession; for vigorous grace will produce a flourishing profession. 3. That they still
bring forth fruit in all duties of holy obedience. All these are promised unto them even in old age.
Even trees, when they grow old (the palm and the cedar), are apt to
lose of their juice and verdure: and men in old age are subject unto
all sorts of decays, both outward and inward. It is a rare thing to see
a man in old age naturally vigorous, healthy, and strong; and would:
it were not more rare to see any spiritually so at the same season!
But this is here promised unto believers as an especial grace and privilege, beyond what can be represented in the growth: or fruit-bearing
of plants and trees.
The grace intended is, that when believers are under all sorts of
bodily and natural decays, and, it may be, have been overtaken with
spiritual decays also, there is provision made in the covenant to




436        HOW TO RECOVER FROM SPIRITUAL DECAY,
render them fat, flourishing, and fruitful,-vigorous in the power of
internal grace, and flourishing in the expression of it in all duties of
obedience; which is that which we now inquire after.
Blessed be God for this good word of his grace, that he hath given
us such encouragement against all the decays and temptations of old
age which we have to conflict withal!
And the Psalmist, in the next words, declares the greatness of this
privilege: "To show that the LORD is upright; he is my rock, and
there is no unrighteousness in him."  Consider the oppositions that
lie against the flourishing of believers in old age, the difficulties of
it, the temptations that must be conquered, the actings of the mind
above its natural abilities which are decayed, the weariness that is apt
to befall us in a long spiritual conflict, the cries of the flesh to be
spared, and we shall see it to be an evidence of the faithfulness, power,
and righteousness of God in covenant;-nothing else could produce
this mighty effect. So the prophet, treating of the same promise,
Hos. xiv. 4-8, closeth his discourse with that blessed remark, verse 9,
"' Who is wise, and he shall understand these things? prudent, and
he shall know them? for the ways of the LORD are right, and the just
shall walk in them." Spiritual wisdom will make us to see that the
faithfulness and power of God are exerted in this work of preserving
believers flourishing and fruitful unto the end.
Having laid the foundation of this illustrious testimony, I shall
farther declare and confirm my intention, so to make way for the application of the truth under consideration unto this case, —manifesting
that the way whereby we may be made partakers of this grace, is by
a steady view of the glory of Christ, as proposed to us in the Gospel.
There is a latter spring in the year, a spring in autumn; it is, indeed, for the most part, but faint and weak,-yet is it such as the
husbandman cannot spare.  And it is an evident sign of barren
ground, when it doth not put forth afresh towards the end of the year.
God, the good husbandman, looks for the same from us, especially if
we had a summer's drought in spiritual decays; as the Psalmist complains, Ps. xxxii. 4. Had we not had a latter spring the last year, the
land had greatly suffered under the drought of the summer. And if
we have had such a drought in the course of our profession by spiritual decays, as God, the good husbandman, looks for a latter spring
in us, even in old age, in the vigorous acting of grace and fruitful
obedience;' so without it we can neither have peace nor joy in our
own souls. If a man, therefore, hath made a great appearance of
religion in his former or younger days, and when he is growing into
age becomes dead, cold, worldly, selfish, —if he have no fresh springs
of spiritual life in him, it is an evidence that he hath a barren heart,
that was never really fruitful to God. I know that many stand in




AND GROW IN GRACE.                     437
need of being excited by such warning unto a diligent consideration
of their state and condition.
It is true, that the latter spring doth not bring forth the same fruit
with the former.  There is no more required in it but that the ground
evidence itself to be in good heart, and put forth that which is proper unto the season.  It may be, such graces as were active and
vigorous in men at their first conversion unto God, as were carried in
a stream  of warm, natural affections, may not so eminently abound
in the latter spring of old age; but those which are proper for the
season-asnamely, spirituality, heavenly-mindedness, weanedness from
the world, readiness for the cross and death-are necessary, even in
old age, to evidence that we have a living principle of grace, and to
show thereby that God is upright; He is our rock, and there is no
unrighteousness in him.
What is farther to be insisted on, shall be reduced unto these four
heads:
I. That the constitution of spiritual life is such as is meet to thrive,
grow, and increase unto the end, and will d.o so, unless it be from the
default of them in whom it is.
II. That notwithstanding this nature and constitution of spiritual
life, yet believers are subject unto many decays, partly gradual, and
partly by surprisals in temptation, whereby the growth of it is obstructed, unto the dishonour of the gospel and the loss of their- own
peace with joy.
III. I shall show that such at present is the condition of many
professors,-namely, that they are visibly fallen under spiritual decays,
and do not evidence any interest in the blessed promise insisted on.
IV. On the confirmation of these things, our inquiry will be, how
such persons may be delivered from such decays, and by what means
they may obtain the grace here promised, of spiritual flourishing in
old age, both in the strengthening of the inward principle of life and
abounding in fruits of obedience, which are to the praise of God by
Jesus Christ; and then we shall make application unto this case of
that truth which is the subject of the preceding discourse.
I. The constitution of spiritual life is such as is meet to grow and
increase unto the end. Hereby it doth distinguish itself from that
faith which is temporary; for there is a temporary faith, which will
both flourish for a season and bring forth some fruit; but it is not in
its nature and constitution to abide, to grow and increase, but rather
to decay and wither.  It is described by our Lord Jesus Christ, Matt.
xiii. 20, 21. Either some great temptation extinguisheth it, or it
decays insensibly, until the mind wherein it was do manifest itself to
be utterly barren. And, therefore, whoever is sensible of any spiritual
decays, he is called unto a severe trial and examination of himself,




438        HOW TO RECOVER FROM SPIRITUAL DECAY,
as unto the nature of the principle of his profession and obedience;
for such decays do rather argue a principle of temporary faith only,
unto which they are proper and natural, than that whose nature it is
to thrive and grow to the end, whereon those that have it shall, as it
is in the promise, still bring forth fruit, and, without their own great
guilt, be always freed from such decays.
That this spiritual life is in its nature and constitution such as will
abide, thrive, and grow to the end, is three ways testified unto in the
Scripture.
1. In that it is compared unto things of the most infallible increaseand progress; for besides that its growth is frequently likened unto
that of plants and trees well watered, and in a fruitful soil, which
fail not to spring, unless it be from some external violence; it is likewise compared unto such things as whose progress is absolutely infallible, Prov. iv. 18, "The path of the just is as the shining light,
that shineth more and more unto the perfect day." The path of the
just is his covenant-walk before God, as it is frequently called in the
Scripture, Ps. cxix. 35, 105; Isa. xxvi. 7; Ps. xxiii. 3; Matt. iii. 3;
Heb. xii. 13; and it compriseth the principle, profession, and fruits of
it.  This, saith the wise man, is as the shining light; that is, the
morning light.  And wherein is it so? Why, as that goeth on by
degrees, and shineth more and more unto the high noon (though it
may be interrupted sometimes by clouds and storms); so is this path
of the just,-it goes on and increaseth unto the high noon, the perfect day of glory. It is in its.nature so to do, though it may sometimes meet with obstructions, as we shall see afterward; and so doth
the morning light also,
There is no visible difference, as unto light, between the light of the
morning and the-light of the evening; yea, this latter sometimes,
from gleams of the setting sun, seems to be more glorious than the
other.  But herein they differ: the first goes on gradually unto more
light, until it comes to perfection; the other gradually gives place
unto darkness, until it comes to be midnight.  So is it as unto the
light of the just and of the hypocrite, and so is it as unto their paths.
At first setting out they may seem alike and equal; yea, convictions
and spiritual gifts acted with corrupt ends in some hypocrites, may
for a time give a greater lustre of profession than the grace of others
sincerely converted unto God may attain unto. But herein they discover their different natures: the one increaseth and goeth on constantly, though it may be sometimes but faintly.; the other decays,
grows dim, gives place to darkness and crooked walking.
This, then, is the nature of the path of the just; and where it is
otherwise with us in our walk before God, we can have no evidence
that we are in that path, or that we have a living, growing principle




AND GROW IN GRACE.                    439
of spiritual life in us. And it is fit that professors of all sorts should
be minded of these things; for we may see not a few of them under
visible decays, without any sincere endeavours after a recovery, who
yet please themselves that the root of the matter is in them. It is
so, if love of the world, conformity unto it, negligence in holy duties,
and coldness in spiritual love, be an evidence of such decays. But let
none deceive their own souls; wherever there is a saving principle of
grace, it will be thriving and growing unto the end. And if it fall
under obstructions, and thereby into decays for a season, it will give
no rest or quietness unto the soul wherein it is, but will labour continually for a recovery.  Peace in a spiritually-decaying condition, is
a soul-ruining security; better be under terror on the account of surprisal into some sin, than be in peace under evident decays of spiritual life.
And, by the way, this comparing of the path of the just unto the
morning light minds me of what I have seen more than once. That
light hath sometimes cheerfully appeared unto the world, when, after
a little season, by reason of clouds, tempests, and storms, it hath given
place again to darkness, like that of the night; but it hath not so
been lost and buried like the evening light. After a while it hath
recovered itself unto a greater lustre than before, manifesting that it
increased in itself whilst it was eclipsed as to us. So hath it been
with not a few at their first conversion unto God: great darkness and
trouble have, by the efficacy of temptation and injections of Satan,
possessed their minds; but the grace which they have received, being
as the morning light, hath after a while disentangled itself, and given
evidence that it was so far from being extinguished, as that it grew
and thrived under all those clouds and darkness; for the light of the
just doth in the issue always increase by temptations, as that of the
hypocrite is constantly impaired by them.
Again, as it is as the morning light, than which nothing hath a more
assured progress; so it is called by our Saviour "living water," John
iv. 10, yea, "a well of water, springing up into everlasting life,"
verse 14. It is an indeficient spring,-not a pool or pond, though
never so large, which may be dried up. Many such pools of  light,
gifts, and profession, have we seen utterly dried up, when they have
come into age, or been insnared by the temptations of the world.
And we may see others every day under dangerous decays; their
countenances are changed, and they have lost that oil which makes
the face of a believer to shine,-namely, the oil of love, meekness, selfdenial, and spirituality of converse; and instead thereof, there is spread
upon them the fulsome ointment of pride, self-love, earthly-mindedness, which increaseth on them more and more. But where this principle of spiritual life is, it is as the morning light, as an indeficient




440        HOW TO RECOVER FROM SPIRITUAL DECAY,
spring that never fails, nor can do so, until it issue in eternal life. And
sundry other ways there are whereby the same truth is asserted in
the Scripture.
2. There are sundry divine promises given unto believers that so
it shall be, or to secure them of such supplies of grace as shall cause
their spiritual life to grow, increase, and flourish unto the end; such
as that in the psalm which we have considered. For these promises
are the means whereby this spiritual life is originally communicated
unto us, and whereby it is preserved in us; by them are we made partakers of this divine nature, 2 Pet. i. 4; and through them is it continued in us. Now [as to] promises of this nature,-namely, that by
the dispensation of the Spirit of Christ, and supplies of his grace, our
spiritual life shall flourish, and be made fruitful to the end, —I shall
briefly call over one of them only at present, which is recorded, Isa.
xliv. 3, 4, "I will pour water upon him that is thirsty, and floods
upon the dry ground: I will pour my Spirit upon thy seed, and my
blessing upon thine offspring: and they shall spring up as among the.
grass, as willows by the water-courses."
Although this promise may have respect unto the gracious dealing
of God with the people of the Jews after their return from the captivity, yet hath it so only as it was typical of the redemption of the
church by Jesus Christ; but it belongs properly to the times of the
Gospel, when the righteous were to flourish, and it is a promise of the
new covenant, as is manifest in that it is not only given unto believers,
but is also extended unto their seed and offspring; which is an assured
signature of new covenant promises. And here is,- 1. A supposition
of what we are in ourselves, both before and after our conversion unto
God,-namely, as thirsty, dry, and barren ground. We have nothing
in ourselves, no radical moisture to make us flourishing and fruitful.
And as it is before, so it is after conversion: " We are not sufficient
of ourselves; our sufficiency is of God," 2 Cor. iii. 5. Being left to
ourselves, we should utterly wither and perish. But,-2. Here is the
blessed relief which God in this case hath provided; he will pour the
sanctifying water of his Spirit and the blessing of his grace upon us.
And this he will so do as to cause us to spring up as among the grass,
as willows by the water-courses.  There is nothing of a more eminent
and almost visible growth than willows by the water-courses.  Such
shall be the spiritual growth of believers under the influences of these
promises; that is, they shall be fat and flourishing, and still bring
forth fruit. And other promises of the same nature there are many;
but we must observe three things concerning them, that we may be
satisfied in their accomplishment. As,(1.) The promises of the new covenant, as unto the first communication of grace unto the elect, are absolute and unconditional; they




AND GROW IN GRACE.                   441
are the executive conveyances of God's immutable purposes and decrees. And what should be the condition of the communication of
the first grace unto us? Nothing that is not grace can be so. If it
be said that this also is of God in us, which is the condition of the
communication of the first saving grace unto us, then I would know
whether that be bestowed upon us without any condition. If it be,
then that is the first grace, as being absolutely free; if it be not, then
what is the condition whereon it is bestowed? concerning which the
same inquiry must be made,-and so for ever. But this is the glory
of covenant promises, that, as unto the communication of the grace of
conversion and sanctification unto the elect, they are absolutely free
and unconditionate.  But,(2.) The promises which respect the growth, degrees, and measures
of this grace in believers are not so. There are many duties required
of us, that these promises may be accomplished towards us and in us;
yea, watchful diligence in universal gospel obedience is expected from
us unto this end. See 2 Pet. i. 4-10. This is the ordinary method
of the communication of all supplies of grace to make us spiritually
flourish and be fruitful,n.amely, that we be found in the diligent
exercise of what we have received.  God doth sometimes deal otherwise; in a way of sovereignty, and surpriseth men with healing grace
in the midst of their decays and backslidings; as Isa. lvii. 17, 18. So
hath many a poor soul been delivered from going down into the pit.
The good shepherd will go out of his way to save a wandering sheep;
but this is the ordinary method.
(3.) Notwithstanding these blessed promises of growth, flourishing,
and fruitfulness, if we are negligent in the due improvement of the
grace which we have received, and the discharge of the duties required of us, we may fall into decays, and be kept in a low, unthrifty
state all our days. And this is the principal ground of the discrepancy between the glory and beauty of the church, as represented in
the promises of the Gospel, and as exemplified in the lives and walking of professors, -they do not live up unto the condition of their
accomplishment in them; howbeit, in God's way and time they shall
be all fulfilled. We have, therefore, innumerable blessed promises
concerning the thriving, growing, and flourishing of the principle of
spiritual life in us, even in old age and until death; but the grace promised unto this end will not befall us whilst we are asleep in spiritual
sloth and security. Fervent prayer, the exercise of all grace received,
with watchfulness unto all holy duties, are required hereunto.
3. God hath secured the growth of this spiritual life, by the provision of food for it, whereby it may be strengthened and increased;
for life must be preserved by food. And this in our case is the Word.
of God, with all other ordinances of divine worship which depend




442         HOW TO RECOVER FROM SPIRITUAL DECAY,
thereon, 1 Pet. ii. 2, 3. Whatever the state of this life be,-whether
in its beginning, its progress, its decays,-there is suitable nourishment provided for it in the good Word of God's grace. If men will
neglect their daily food that is provided for them, it is no wonder if
they be weak and thriftless. And if believers are not earnest in their
desires after this food,-if they are not diligent in providing of it, attending unto it,-much more if, through corruptions and temptations,
they count it, in the preaching of it, light and common food, which
they do not value,-it is no wonder if they fall into spiritual decays;
but God hath herein provided for our growth even unto old age.
And this is the first thing which was proposed unto confirmation,
-namely, that the constitution and nature of spiritual life is such as
to be indeficient, so as to thrive and grow even in old age, and unto
the end.
I I. The second thing proposed is, that notwithstanding all this
provision for the growth of spiritual life in us, believers, especially in
a long course of profession, are subject to decays, such as may cast
them into great perplexities, and endanger their eternal ruin.
And these spiritual decays are of two sorts. 1. Such as are gradual and universal, in the loss of the vigour and life of grace, both
in its principle and in its exercise.  2. Such as are occasioned by
surprisal into sin through the power of temptation; I mean such sins
as do waste the spiritual powers of the soul, and deprive it of all solid
peace.
As for temporary believers, give them but time enough in this
world, especially if it be accompanied with outward prosperity or
persecution; and, for the most part, their decays of one sort or another will make a discovery of their hypocrisy.  Though they retain
a formn of godliness, they deny the power of it, Prov. i. 31; 2 Tim.
iii. 5. And if they do not openly relinquish all duties of religion,
yet they will grow so lifeless and savourless in them, as shall evidence
their condition; for so it is with them who are lukewarm, who are
neither hot nor cold, who have a name to live, but are dead.
And herein lieth a signal difference in this matter between sincere
believers and those who believe only for a time; for those of the latter sort do either not perceive their sickness and decays,-their minds
being taken up and possessed with other things,-or if they do find
that it is not with them as it hath been formerly, they are not much
concerned, and on any occasional new conviction they cry, "Yet a
little more slumber, a little more sleep, a little more folding of the
hands to sleep;" but when the other do find any thing of this nature,
it makes them restless for a recovery. And although, through the
many snares, temptations, and deceits of sin, or through their ignorance of the right way for their healing, they do not many of them




AND GROW IN GRACE.                   443
obtain a speedy recovery, yet none of them do approve themselves
in such a condition, or turn unto any undue reliefs.
lNow, that believers are subject to decays in both the ways mentioned, we have full testimony in Scripture; for as unto that general,
gradual decay, in the loss of our first faith, love, and works, in the
weakening of the internal principle of spiritual life, with the loss
thereon of delight, joy, and consolation, and the abatement of the
fruits of obedience, our Lord Jesus Christ doth expressly charge it on
five of the seven churches of Asia, Rev. ii., iii. And in some of them,
as Sardis and Laodicea, those decays had proceeded unto such a
degree, as that they were in danger of utter rejection. And hereunto
answers the experience of all churches and all believers in the world.
Those who are otherwise minded are dead in sin, and have got pretences to countenance themselves in their miserable condition. So
is it with the Church of Rome; and I wish others did not in some
measure follow them therein.
And as unto those of the second sort, whereinto men are cast by
surprisals and temptations, producing great spiritual distress and
anguish of soul, under a sense of God's displeasure, we have an
instance in David, as he gives us an account of himself, Ps. xxxviii.
1-10, "0 Lord, thine arrows stick fast in me, and thy hand presseth
me sore. There is no soundness in my flesh because of thine anger;
neither is there any rest in my bones because of my sin. For mine
iniquities are gone over mine head; as an heavy burden they are too
heavy for me. My wounds stink, and are corrupt, because of my
foolishness," &c.
It is certain that here is a description of a very woful state and
condition; and the Psalmist, knowing that he was called of God to
be a teacher and instructor of the church in all ages, records his own
experience unto that end. Hence the title of it is, "A Psalm to
bring to remembrance."  Some judge that David had respect unto
some great and sore disease that he was then visited withal. But if
it were so, it was only an occasion of his complaint; the cause of it
was sin alone. And four things he doth represent. 1. That he had
departed from God, and fallen into provoking sins, which had produced great distresses in his mind, verses 3, 4. 2. That he had
foolishly continued in that state, not making timely application to
grace and mercy for healing, whereby it was grown deplorable,
verse 5. And this folly is that alone which makes such a condition
dangerous, —namely, when men, on their surprisals in sin, do not
speedily apply themselves unto healing remedies. 3. That he had
herein a continual sense of the displeasure of God by reason of sin,
verses 2-4. 4. That he was altogether restless in this state, mourning,
groaning, labouring continually for deliverance.




444        HOW TO RECOVER FROM SPIRITUAL DECAY,
This is a clearer delineation of the condition of believers, when,
either by the greatness of any sin, or by a long continuance in an
evil and a careless frame, they are cast under a sense of divine displeasure. This opens their minds and their hearts, declaring how all
things are within, which they cannot deny. It is not so with many,
in the same measures and degrees, as it was with David, whose falls
were very great; but the substance of it is found in them all. And
herein the heart knoweth its own bitterness; a stranger intermeddleth
not with it: none knows the groaning and labouring of a soul convinced of such spiritual decays, but he alone in whom they are.
Hereon is it cast down to the earth, going mourning all the day long,
though others know nothing of its sorrows: but it is of a far more sad
consideration, to see men manifesting their inward decays by their
outward fruits, and yet are little or not at all concerned therein. The
former are in ways of recovery; these in the paths that go down to
the chambers of death.
I suppose, therefore, I may take it for granted, that there are few
professors of religion, who have had any long continuance in the ways
of it, having withal been exposed unto the temptations of life, and
much exercised with the occasions of it, but that they have been
asleep in their days, as the spouse complains of herself, Cant. v. 2;
that is, they have been overtaken with decays of one sort or another,
either with respect unto spiritual or moral duties,-in their relation
unto churches or families, in their judgments or their affections, in
their inward frames or outward actions, they have been overtaken
with the effects of sloth, negligence, or the want of a continual watch
in the life of faith. I wish it were otherwise.
I principally herein intend those gradual declensions in the life and
power of grace which men in a long course of profession are subject
unto. And these for the most part proceed from formality in holy
duties, under the constant outward performance of them; vehement
engagements in the affairs of life, an overvaluation of sinful enjoyments, growth in carnal wisdom, neglect of daily mortification of such
sins as men are naturally disposed unto, with a secret influence from
the prevalent temptation of the days wherein we live; —which things
are not now to be spoken unto.
III. But I come to that which was proposed in the third place,namely, to show that this at present is the state of many professors
of religion, that they are fallen under those spiritual decays, and do
not enjoy the effects of the promises concerning flourishing and fruitfulness, which we have insisted on. To fasten a conviction on them,
or some of them at least, that it is indeed so with them, is my present
design; and this ought to be done with some diligence. The glory
of Christ, the honour of the Gospel, and the danger of the souls of




AND GROW IN GRACE.                   445
men do call for it. This is the secret root of all our evil, which will
not be removed unless it be digged up. Who sees not, who complains
not of the loss of, or decays in, the power of religion in the days
wherein we live? But few there are who either know or apply themselves, or direct others, unto the proper remedy of this evil. Besides,
it is almost as difficult to convince men of their spiritual decays as it
is to recover them from them; but without this, healing is impossible. If men know not their sickness, they will not seek for a cure.
Some, when they see their sickness and their wound, will apply
themselves unto wrong, useless remedies, like them in the prophet
Hosea, v. 13. None will make use of any cure who see no disease at
all. Wherefore, to fasten a conviction hereof on the minds of some,
we may make use of the ensuing inquiries and observations.
1. Have you, in the way of your profession, had any experience
of these spiritual decays? I doubt not but that there are some who
have been preserved green and flourishing from their first conversion
unto God, who never fell under the power of sloth, neglect, or temptation, at least not for any remarkable season; but they are but few.
It was not so with scarce any of those believers under the Old Testament whose lives and walkings are recorded for our instruction;
and they must be such as lived in an exact and diligent course of
mortification.  And some there are who have obtained relief and
deliverance from under their decays,-whose backslidings have been
healed, and their diseases cured. So it was with David, as he divinely
expresseth it, Ps. ciii. 1,3-5, "Bless the LORD, O my soul; and all that
is within me, bless his holy name. Who forgiveth all thine iniquities;
who healeth all thy diseases: who redeemeth 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 eagle's." So doth he celebrate his deliverance from
that state whereof he complains, Ps. xxxviii., —which we mentioned
before. And there is no grace or mercy that doth more affect the
hearts of believers, that gives them a greater transport of joy and
thankfulness, than this of deliverance from backslidings. It is a bringing of the soul out of prison, which enlargeth it unto praise, Ps. cxlii. 7.
Of this sort I doubt not but that there are many; for God hath
given great warnings of the danger of a spiritually-decaying state;
and he hath made great promises of recovery from it; and multitudes
in the church are daily exercised herein. But I speak in general
unto all. Have you any experience of such spiritual decays, either
in the frame of your spirits or in the manner of your walking before
God; or, at least, that you are prone unto them, if not mightily preserved by the power of grace in your own utmost diligence? If you
have not so, then I fear it is from one of these two causes:



446       -HOW TO RECOVER FROM SPIRITUAL DECAY,
(1.) That, indeed, you have never had any flourishing spiritual state
in your souls. He that hath been always weak and sickly doth not
know what it is to want a state of health and strength, because he
never had experience of it; much less doth he that is dead knowi what
it is to want life. But he that from an exquisite temper of health falls
into languishing distempers, knows distinctly both how it was and
how it is with him. And the frame of the minds of many professors
of religion, with the manner of their walking, is such, as that, if they
are not sensible of spiritual decays, it is evident that they never had
any good spiritual health; and it is to no purpose to treat with such
persons about a recovery. There are, amongst those who make an
outward profession of true religion, many that live in all sorts of sins.
If you should deal with them about backslidings, decays, and a recovery, you will seem unto them as Lot did to his sons-in-law, when
he told them of the destruction of Sodom, —as one that mocked, or
made sport with them, Gen. xix. 14; or you will be mocked by them
for your pains. They have been always such as they are; it was
never otherwise with them; and it is a ridiculous thing to speak to
them of a recovery. We must be able in this case to say to men,
" Remember whence you are fallen, and repent, and do the first
works," Rev. ii. 5. They must have had an experience of a better
state, or they will not endeavour a recovery from that wherein they
are. Such, therefore, as see neither evil nor danger in their present
condition, but suppose all is well enough with them, because it is as
good as ever it was, will not easily be brought under this conviction;
but they have that which is of no less importance for them to inquire into,-namely, whether they have had any thing of the truth of
grace or no. Or,(2.) If you have not this experience, it is to be feared that you are
asleep in security, —which is hardly distinguishable from death in sin.
The church of Laodicea was sensibly decayed, and gone off from its
primitive faith and obedience; yet she was so secure in her condition,
knew so little of it, that she judged herself, on the contrary, to be in
a thriving, flourishing state. She thought herself increased in all
church riches and goods, —that is, gifts and grace,-while "she was
wretched, and miserable, and poor, and blind, and naked," Rev. iii.
17; in such a state as wherein it is questionable whether she had any
thing of the life and power of grace to be found ill her or no. And so
is it with many churches at this day, especially that which boasts
itself to be without error or blame.  And it is strange that a church
should suppose that it flourisheth in grace and gifts, when it hath nothing but a noise of words in their stead.
So God testified concerning Ephraim, that "grey hairs were
sprinkled on him, yet he knew it not," Hos. vii. 9. He was in a




AND GROW IN GRACE.                  447
declining, dying condition, but did not understand it. Hence it is
added, "They do not return to the LORD their God, nor seek him for
all this," verse 10. If men will not learn and own their spiritual
decays, there is no hope of prevailing with them to return unto the
Lord. " The whole have no need of a physician, but the sick;" Christ
" came not to call the righteous, but sinners to repentance."  Such
persons are under the power of a stupid security, from whence it will
be very hard to rouse them up. Hence it is that we have so little success for the most part in calling persons to look after a revival and
recovery of their decays; they acknowledge no such thing in themselves,-such calls may belong unto others; yea, if any word seem to
come near them unto their disquietment, they are apt to think it was
spoken out of spite and ill-will towards them: they approve of themselves in their present condition. Hence is the complaint of Christ
in the ministry of the Word, " I have called, and ye have refused; I
have stretched out my hand, and no man regarded. Ye have set
at nought all my counsel, and would none of my reproof," Prov. i.
24, 25. Hence, let this truth be pressed a thousand times, it is not
one of a thousand who will think himself so concerned as to apply
himself unto a relief A spirit of slumber seems to be poured on many.
2. To improve this conviction, I would ask of some, whether they
have been able to maintain spiritual peace and joy in their souls. I
take it for granted that ordinarily they are inseparable adjuncts of
the life of faith, in an humble, fruitful walk before God. The Scripture testifieth that they are so; and no experience lies against it in
ordinary cases. And I suppose that those unto whom I speak do in
some measure know what they are, and do not delude themselves
with fancies and imaginations: they have substance in them, however by some derided, and to some unknown. Have this peace and
joy been maintained and borne sway in your minds? Have they
under all trials and surprisals been quickly composed by them? or
are you not rather on all occasions uneasy and perplexed? This is
certain, that a decaying spiritual state and solid spiritual peace are inconsistent; and if ever you had such peace, you may by the loss of
it know into what state you are come.
3. fNot to inquire farther into things internal and hidden, wherein
men may justify themselves if they please, there are too many open,
visible evidences of these decays among professors of religion; they
have not kept them from the eyes of the church, nor yet from the
world. Do not pride, selfishness, worldliness, levity of attire, and
vanity of life, with corrupt, unsavoury communication, abound among
many?  The World was never in a worse posture for conformity than
it is at this day, wherein all flesh hath corrupted its way; and yet,
as to things of outward appearance, how little distinction is left be



448        HOW TO RECOVER FROM SPIRITUAL DECAY,
tween it and those who would be esteemed more strict professors of
religion! Was this the way and manner of the saints of old,-of those
that went before us in the same profession?  Was it so with ourselves
in the time of our first espousals, when we went after God in the
wilderness, in a land that was not sown? as Jer. ii. 2. Some understand what I say: if we have not, some of us, had better days, we
never had good days in our lives; if we have had them, why do we
not stir up ourselves to look after a recovery?
4. May not God say of many of us what he said of his people of
old, " Thou hast been weary of me, 0 Israel? " Isa. xliii. 22. Have
we not been weary of God, until we have abundant cause to be weary
of ourselves?  The most, I presume, will be ready, with them in
Malachi, to say, "How or wherein have we been weary of God?"
Do we not abide, yea, abound, in the duties of his service? What can
be more required of us?  Wherein are we to blame?  This were
something indeed, but that it is often so, that men are weary of God
when they even weary God with their duties and services, Isa. i.
13, 14. God says in his Word, he is weary: they say ill their hearts,
they are weary, Mal. i. 13. But I answer,(1.) Many cannot with any modesty make use of this pretence.
Their sloth, indifferency, and negligence in the observance of the
duties of divine worship, both in private and public, is notorious. In
particular, is not the duty of family prayer neglected by many, at
least as to its constancy and fervency? And although it be grounded
in the light of nature, confirmed by the general rules of the Scripture,
requisite unto the dedication of a family unto God, strengthened by
the constant example of all the saints of old, and necessary in the experience of all that walk with God; yet do not many begin to seek
out pleas and arguings to justify their omission hereof? Are not all
things filled with the fruits of the negligence of such professors in the
instruction of their children and servants? And hath not God given
severe rebukes unto many of us, in their fearful miscarriages? And
as unto the public worship of God, I wish that sloth and indifferency
did not appear upon too many, under various pretences.  But,(2.) This is not that which I do intend. Men may be weary of
God, whilst they abide in the observance of a multitude of outward
duties.
[1.] They may be so, with respect unto that spirituality and intention of mind unto the exercise of all grace, which are required unto
such duties. These are the life, the soul, the animating principle of
them, without which their outward performance is but a dead carcase.
Men may draw nigh to God with their lips, when their hearts are far
from him. This is that which becomes God in his worship, and is
useful to our own souls; for " God is a Spirit, and he will be wor



AND GROW IN GRACE.                    449
shipped in spirit and in truth;" which he is not, but in the exercise
of the graces of his Spirit in the worshippers; "for bodily exercise
profiteth little, but godliness is profitable unto all things," 1 Tim.
iv. 8.
To keep up the mind unto this frame, to stir up all grace unto a
constant vigorous exercise in all holy duties, is a matter whereunto
great spiritual diligence and watchfulness is required.  Watch unto
prayer. A thousand pretences rise against it; all the arts of sloth,
formality, weariness of the flesh, and the business of life, do contend
to frustrate the -design of it. And the suitableness of resting in the
work done, unto the principles of a natural conscience, gives efficacy
to them all: and when men come to satisfy themselves herein, it may
be it were better that for a time such duties were wholly omitted;
for in that case conscience itself will urgently call on men, not hardened in sin, to a consideration of their condition: wherefore much
spiritual labour and diligence is required in this matter.  The outward performance of religious duties, be they never so many, or however strictly enjoined, as the daily and nightly canonical hours
amongst the Popish devotionists, is an easy task,-much inferior unto
the constant labour which some men use in their trades and callings.
And in them, in the performance of them, either public or in their
famnilies, men may be weary of God: and according as they are remiss
in the constant keeping up of spirituality, and the exercise of grace
in sacred duties, so is the degree of their weariness. And there is
almost nothing whereby men may take a safer measure of their decays or growth, than by the usual frame of their minds in these duties.
If they do constantly in them stir up themselves to take hold of God,
Isa. lxiv. 7, it is an evidence of a good temper of spiritual health in
the soul. But this will not be cldone without the utmost watchfulness
and care against impressions from the flesh and other temptations.
But sloth and formality herein is a sign of a thriftless state in the
inner man: and all inventions of such formality are disserviceable
unto the interest of grace.
[2.] So is it with them also, who, attending unto the outward
duties of religion, do yet indulge themselves in any known sin; for
there is nothing of God in those duties which tend not unto the
mortification of all sin: and men may keep up a form of godliness,
to countenance themselves in the neglect of its power. And in particular, where any known sin is indulged unto, where the mortification
of it is not duly endeavoured, where our religious duties are not used,
applied, and directed unto that end, there is a weariness of whatever
is of God in them; nor hath the soul any real intercourse or conmmunion with God by them.
5. If we should make a particular inquiry into the state of our
VOL. I.                                             29




40`0      IHOW TO RECOVER FROM SPIRITUAL DECAY,
souls with respect unto those graces which are'most useful, and tend
most to the glory of God, it is to be feared that the decays of many
would be made very evident; such are zeal, humility, contriteness of
heart, spiritual-mindedness, vigour of soul, and delight in the ways
of God, love, charity, self-denial, and the like. Are we fat and
flourishing in these things, even in old age? Are they in us, and do
they abound? as the apostle speaks, 2 Pet. i. 8. Do we bring forth
the fruit of them, so as to show the faithfulness of God in his supply
of grace? I shall not male a particular inquiry into them, but only
give two general rules, whereby we may try ourselves with respect
unto them all.
(l.) The loss of a spiritual appetite unto the food of our souls is
an evidence of a decay in all these graces. Spiritual appetite consists
in earnest desires, and a savoury relish; so it is described by the
apostle, 1 Pet. ii. 2, 3, "As new-born babes, desire the sincere milk
of the Word, that ye may grow thereby; if so be ye have tasted that
the Lord is gracious." There is required unto this spiritual appetite
an earnest desire of the Word, grounded on an experience of the grace
of God in it, unto this end, that we may grow and thrive spiritually
thereby. And this appetite will give us as just a measure of the state
of grace in us as a natural appetite unto wholesome food, with due
digestion thereon, doth give of a go6d state of health in the body.
This, therefore, we are to inquire into. Doth it abide in us as
formerly? We hear the Word preached as much as ever; but do we
do it with the same desire and spiritual relish as before? Some hear
to satisfy their convictions, some to please their fancies, and. some to
judge of the persons by whom it is dispensed.  It is but in few that
the necessary preparation for the due receiving of it is found.
When men grow in age, they lose much of their natural appetite
unto food. They must eat still, for the maintenance of life; but they
do it not with that desire after it, and that gust in it, as in the days
of youth and health.  Hence they are apt to think that the meat
which they had formerly was more -savoury than what is now provided for them; though what they now enjoy is much to be preferred
before what they then had. The change is in themselves.  So we
may find not a few professors, who are ready to think and say that
the preaching which they had in former days, and the religious exercises which they were engaged in, were far to be preferred above
what they now enjoy. But the change is in themselves; they have
lost their spiritual appetite, or their hunger and thirst after the food
of their souls.
"The full soul loatheth an honey-comb; but to the hungry soul
every bitter thing is sweet," Prov. xxvii. 7. Men being grown full of
themselves, and of a good conceit of their own abilities, have lost




AND GROW IN GRACE.                    451
their spiritual appetite unto the Word of God; and this makes the
Word lose its power and efficacy towards them. That Word, which the
Psalmist says is " sweeter than honey, or the honey-comb," Ps. xix. 10,
hath little or no taste or relish in it unto them. If they were hungry,
they would find a sweetness in the bitterest of its reproofs, beyond
what they can now find in the sweetest of its promises.  They come'
to' hear the Word with sick-desires, and low expectations, as if they
were invited to eat after a feast, being self-full before. But this loss
of a spiritual appetite is an evidence of the decay of all other graces
whatever.
(2.) A neglect of making religion our principal business, is another evidence of the decay of all sorts of grace in us. For where
grace is in its proper exercise, it will subordinate all things unto religion, and the ends of it, as David twenty times declares in the
119th Psalm.  All things, all occasions of life, shall be postponed
thereunto. The love and valuation of it will bear sway in our minds,
our thoughts, and affections; and the practice of it shall give rule unto
all other concernments.  But is it so with many amongst us?  It is
well if religion be one thing,-it is far enoughfrom being the onething;
every other thing is preferred before it, and it can hardly crowd in to
possess any place in their minds. To see men continually plodding
in the affairs of the world, regulating all their actings by their concernment in them, diverting only at some seasons, as it were out of
their way, unto duties of religion,-it is vain to say that they make
religion their business. But there is scarce a more certain evidence
of a frame of mind spiritually decaying in all sorts of graces, if ever
any of them were in it in sincerity and power, than this one, that men
do not make religion their chiefest business.  And a little self-examination will help men to judge what it is that they make so to be.
(3.) Lastly, I might also instance the uselessness of men in their
profession; in want of love unto all saints, barrenness in good works,
unreadiness and unwillingness to comply, in any extraordinary manner, with the calls of God unto repentance and reformation; in love
of the world and pride of life, with passions suited unto such principles, predominant in them: for they are all undeniable evidences,
that those with whom they are found had never any true grace at
all, or that they are fallen under woful decays. But what hath been
spoken may be sufficient unto our present purpose.
This is the third thing that was proposed,-namely, an endeavour
to leave convictions on the minds of some concerning their spiritual
decays, and the necessity of seeking after a revival by the means that
shall be insisted on. And I intend it principally for those of us who,
under a long profession, are now come unto age, and shall not have
much time for duty continued to us.  And the truth is, I imeet with




452       1HOW TO RECOVER FROM SPIRITUAL DECAY,
none who are Christians of any considerable experience, anrid are spiritually-minded, but they are sensible of the danger of such decays in
this hour of temptation, and how difficult it is, in the use of all means,
to keep up a vigorous, active frame of mind, in faith, love, holiness,
and fruitfulness. And for those who are not concerned herein, I confess I know not what to make of them, or their religion.
IV. I proceed unto that which was proposed in the fourth or last
place,-namely, the way and means whereby believers may be delivered from these decays, and come to thrive and flourish in the inward principle and outward fruits of spiritual life; wbich will bring
u's back unto consideration of that truth which we may seem to have
diverted from. And to this end, the things ensuing are proposed
unto consideration:
1. The state of spiritual decays is recoverable. No man that is
fallen under it hath any reason to say, There is no hope, provided he
take the right way for his recovery. If every step that is lost in the
way to heaven should be irrecoverable, woe would be unto us; —we
should all assuredly perish. If there were no reparation of our
breaches, no healing of our decays, no salvation but for them who are
always progressive in grace; if God should mark all that is done amiss,
as the Psalmist speaks, " O Lord, who should stand?" nay, if we had'not recoveries every day, we should go off with a perpetual backsliding. But then, as was said, it is required that the right means of it
be used, and not -that which is destructive of what is desirgned; whereof
I shall give an instance.  When trees grow old, or are decaying, it is
useful to dig about them, and manure them; which may cause them
to flourish again, and abound in fruit. But instead hereof, if you
remove them out of their soil, to plant them in another, which may
promise much advantage, they will assuredly wither and die. So it is
with professors, and hath been with many. Findcling themselves under
manifold decays, and little or nothing of the life and power of religion
left in them, they have grown weary of their station and have changed
their soil, or turning from one way in religion unto another, as some
have turned Papists, some Quakers, and the like, apprehending that
fault to be in the religion which they professed, which was indeed
only in themselves. You cannot give an instance of any one who did
not visibly wither and die therein; but, had they used the proper
means for their healing and recovery, they might have lived and
brought forth fruit.
2. A strict attendance unto the severities of mortification, with all
the duties that lead thereunto, is required unto this end; so also is the
utmost diligence in all duties of obedience. - These things naturally
offer themselves as the first relief in this case, and they ought not to
be omitted. But if I should insist upon them, they would branch




AND GROW IN GRACE.                   453
themselves into such a multitude of particular directions, as it is inconsistent with my design here to handle. Besides, the way which I
intend to propose is of another nature, though consistent with all the
duties included in this proposal; yea, such as without which not one
of them can be performed in a due manner. Wherefore, as unto these
things, I shall only assert their necessity, with a double limitation.
(1.) That no duties of mortification be prescribed unto this end, as
a means of recovery from spiritual decays, but what for matter and
manner are of divine institution and command.  All others are laid
under a severe interdict, under what pretence soever they may be
used.  " Who hath required these things at your hands?"  Want
hereof is that whereby a pretended design to advance religion in the
Papacy hath ruined it. They have, under the name and pretence of
the means of mortification, or the duties of it, invented and enjoined,
like the Pharisees, a number of works, ways, duties, so called, which
God never appointed, nor approved, nor will accept; nor shall they
ever do good unto the souls of men. Such are their confessions, disciplines, pilgrimages, fastings, abstinence, framed prayers, to be repeated in stated canonical hours, in such a length and number. In
the bodily labour of these things they exercise themselves to no
spiritual advantage.
But it is natural to all men to divert to such reliefs in this case.
Those who are thoroughly convinced of spiritual decays, are therewithal pressed with a sense of the guilt of sin; for it is sin which
hath brought them into that condition. Hereon, in the first place,
they set their contrivance at work, how they may atone divine displeasure and obtain acceptance with God; and if they are not under the
actual conduct of evangelical light, two things immediately offer themselves unto them.  First, Some extraordinary course in duties, which
God hath not commanded. This is the way which they betake themselves unto in the Papacy, and which guilt, in the darkness of corrupted nature, vehemently calls for. Secondly, An extraordinary
multiplication of such duties as, for the substance of them, are required of us. An instance in both kinds we have, Micah vi. 6, 7,
" Wherewith shall I come before the LORD, and bow myself before
the high God? shall I come before him with burnt-offerings, with
calves of a year old? will the LORD be pleased with thousands of
rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my
soul?"  And by this means they hope for a restitution into their former condition.  And whereas spiritual decays are of two sorts;
first, from the power and effect of convictions only, which are multiplied among temporary believers; and, secondly, from degrees in the
power and effects of saving grace; —those whose decays are of the




454        HOW TO RECOVER FROM SPIRITUAL DECAY,
first sort are never to be diverted from attempting their relief by
such means; and when they find them fail, for the most part they
cease contending, and abandon themselves to the power of their lusts;
for they have no evangelical light to guide them in another course.
Unto them who are of the second sort is this direction given, in
an endeavour for a recovery from backsliding, and thriving in grace,
by a redoubled attendance unto the duties of mortification and new
obedience: Let care be taken that, as unto the matter of them, they
be of divine appointment; and as to the manner of their performance,
that it be regulated by the rules of the Scripture.  Such are constant
reading and hearing of the Word, prayer with fervency therein, a
diligent watch against all temptations and occasions of sin; especially
an endeavour, by a holy earnestness, and vehement rebukes of the
entrance of any other frame, to keep the mind spiritual and heavenly
in its thoughts and affections.
(2.) Let them take heed that they attempt not these things in
their own strength. When men have strong convictions that such
and such things are their own duty,. they are apt to act as if they
were to be done in their own strength.  They must do them, they
will do them,-that is, as unto the outward work, —and, therefore,
they think they can do them; that is, in a due manner.  The Holy
Ghost hath for ever rejected this confidence,-none shall'prosper in
it, 2 Cor. iii. 5, ix. 8. But hereby many deceive themselves, labouring in the fire, while all they do doth immediately perish; they have
been negligent and careless, whereby things are come to an ill posture with them, and that peace which they had is impaired; but now
they will pray, and read, and fast, and be liberal to the poor, and
now strive after an abstinence from sin. All these things they suppose they can do of themselves, because they can and ought to perform the outward works, wherein the duties intended do consist.
Hereby Christ is left out of the whole design, who, when all is done,
is the Lord that healeth us, Exod. xv. 26. And there is another evil
herein; for whatever men do in their own natural abilities, there is
a secret reserve of some kind of merit in it. Those who plead for
these things, do aver there can be no merit in any thing but what
proceeds from our own free-will; and what is so done hath some kind
of merit inseparably accompanying of it; and this is enough to render
all endeavours of this kind not only useless and fruitless, but utterly
rejected. Faith must engage the assistance of Christ and his grace in
and unto these duties; or, however they may be multiplied, they will
not be effectual unto our healing and recovery. These things are to be
used, according as we receive supplies of grace from above, in subordination unto that work of faith that shall be declared. Wherefore,3. The work of recovering backsliders or believers from under their




AND GROW IN GRACE.                   455
spiritual decays is an act of sovereign grace, wrought in us by virtue
of divine promises. Out of this eater cometh meat. Because believers
are liable to such declensions, backslidings, and decays, God hath provided and given unto us great and precious promises of a recovery,
if we duly apply ourselves unto the means of it. One of the places
only wherein they are recorded I shall here call over and explain,
Hos. xiv. 1-8, " O Israel, return unto the LORD thy God; for thou
hast fallen by thine iniquity. Take with you words, and turn unto
the LORD: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips," &c. "I will heal
their backsliding, I will love them freely: for mine anger is turned
away from him. I will be as the dew unto Israel: he shall grow as
the lily, and cast forth his roots as Lebanon. His branches shall spread,s
and his beauty shall be as the olive-tree, and his smell as Lebanon.
They that dwell under his shadow shall return; they shall revive as
the corn, and grow as the vine: the scent thereof shall be as the
wine of Lebanon. Ephraim shall say, What have I to do any more
with idols? I have heard him, and observed him. I am like a green
fir-tree: from me is thy fruit found."
The whole matter treated of in general, both as unto the disease
and remedy, is fully stated in this passage of Scripture; and that in
the experience of the church, and God's dealing with them; we may
therefore receive many plain directions from it, and a safe guidance
in our progress; which we shall endeavour to take in the ensuing observations:(1.) This application of God unto Israel, "0 Israel, return," was
made when the generality of the people were wicked, and devoted
unto utter destruction.  So it is declared in the last words of the foregoing chapter; and their desolation fell out not long after accordingly.
Wherefore no season nor circumstances of things shall obstruct sovereign grace, when God will exercise it towards his church: it shall work
in the midst of desolating judgments.
(2.) In such a time the true Israel of God, the elect themselves, are
apt to be overtaken with the sins of the whole, and so to backslide
from God, and so to fall into spiritual decays. So Israel had now done,
though she had not absolutely broken covenant with God. He was
yet unto her "The LORD thy God;" yet she had fallen by her iniquity.
Times of public apostasy are often accompanied with partial defects
in the best: "Because iniquity aboundeth, the love of many shall
wax cold," Matt. xxiv. 12.
(3.) When God designs to heal the backsliding of his people by
sovereign grace, he gives them effectual calls unto repentance, and
the use of means for their healing: so he doth here by his prophet,
" 0 Israel, return; take with you words."  And if I could see that God




456        HOW TO RECOVER FROM SPIRITUAL DECAY,
did stir up his faithful ministers to apply themselves in a peculiar
manner unto this work of pressing vehemently all their congregations
with their duty herein, and let them know that there is no other way
to prevent their ruin but by returning unto the Lord, according to
the ways of it here prescribed, I should not doubt but that the time
of healing' were at hand.
4. The means prescribed unto this end, that our backslidings may
be healed in a way suited unto the glory of God, is renewed repentance: and this acts itself, —
(1.) In fervent prayer. "Take with you words, and say." Consider
the greatness and importance of the work before you, and weigh well
what you do in your dealing with God. The matter of this prayer
is twofold.  [1.] The pardon of all iniquity; that is, the taking of it
away; and no sin is omitted, all being now become equally burdensome: "Take away all iniquity."  When the souls of sinners are in
good earnest in their return unto God, they will leave out the consideration of no one sin whatever.  Nor are we meet for healing, nor
shall we apply ourselves unto it in a due manner, without some previous sense of the love of God in the pardon of our sin.  [2.] Gracious acceptation: "Receive us graciously." The words in the original
are only:iD nrmh, "And receive good;" but both the words being
used variously, the sense eminently included in them  is well expressed by-" Receive us graciously."  After we have cast ourselves
under tokens of thy displeasure, now let us know that we are freely
accepted with thee. And this also lies in the desires of them who
design to obtain a healing of their backslidings; for under them they
are sensible that they are obnoxious unto God's displeasure.
(2.) Affectionate confessions of the sin wherein their backslidings
did consist, or which were the occasions of them.  "Asshur shall not
save us;"-" We will say no more to the work of our hands, Ye are
our gods." Fleshly confidence and false worship were the two great
sins that had now ruined the body of the people. These believers
themselves had an accession unto them more or less, as now they
have u1nto the prevailing sins of the days wherein we live, by conforrmity unto the world. Of these sins God expecteth a full and free
confession, in order unto our healing.
(3.) A renewed covenant engagement to renounce all other hopes
and expectation, and to betake themselves with their whole trust and
confidence unto him; whereof they express, first, the cause, which was
his mere grace and mercy, " For in thee the fatherless findeth mercy;"
and, secondly, the effect of it, which is praise and thanksgiving, " So
will we render the calves of our lips." And some things we may
hence farther observe as unto the case under consideration.  As,[1.] Although God will repair our spiritual decays and heal our




AND GROW.IN GRACE.                   457
backslidings freely, yet he will do it so, or in such a way, as wherein
he may communicate grace unto us, to the praise of his own glory.
Therefore are these duties prescribed unto us in order thereunto; for
although they are not the procuring cause of the love and grace from
whence alone we are healed, yet are they required, in the method of
the dispensation of grace, to precede the effect of them. Nor have we
anywhere a more illustrious instance and testimony of the consistency
and harmony which is between sovereign grace and the diligent discharge of our duty than we have in this place; for as God promiseth
that he would heal their backslidings out of his free love, verse 4, and
would do it by the communication of effectual grace, verse 5, so he
enjoins them all these duties in order thereunto.
[2.] That unless we find these things wrought in us in a way of
preparation for the receiving of the mercy desired, we have no firm
ground of expectation that we shall be made partakers of it; for this
is the method of God's dealing with the church. Then, and then
only, we may expect a gracious reviving from all our decays, when
serious repentance, working in the ways declared, is found in us. This
grace will not surprise us in our sloth, negligence, and security, but
will make way for itself by stirring us up unto sincere endeavours
after it in the perseverance of these duties. And until we see better
evidences of this repentance among us than as yet appears, we can
have but small hopes of a general recovery from our present decays.
5. The work itself is declared,-(1.) By its nature; (2.) In its
causes; (3.) From its effects.
(1.) In the nature of it, it is the healing of backslidings: " I will
heal their backslidings,"-the sin whereby they are fallen off from
God, unto whom they are now exhorted to return.  These bring the
souls of men into a diseased state and danger of death: the cure
hereof is the work of God alone.  Hence he gives himself that title,
"I arn the LORD that healeth thee," Exod. xv. 26. And because of
the poisonous nature of sin, and the danger it brings of eternal death
unto the souls of men, the removal of it, or a recovery from it, is often
called by the name of healing, Ps. vi. 2; Isa. ]vii. 18, 19; Hos. vi. 1.
Here it includeth two things: first, the pardon of sin past; and then,
a supply of grace to make us fruitful in obedience: " I will be as
the dew to Israel;" as we shall see. This is God's healing of backslidings.
(2.) In the causes of it, which are, —. The principal moving cause;
and that is, free, undeserved love: "I will love them freely." From
hence alone is our recovery to be expected. 2. The efficient cause;
which, as unto sins past, is pardoning mercy: "Mine anger is turned
away from him;" —and as unto renewed obedience, in which too our
recovery consists, it is in a plentiful supply of effectual grace: "I will




458        HOW TO RECOVER FROM SPIRITUAL DECAY,
be as the dew unto Israel."  Fresh supplies of the Spirit of grace
from above are so expressed; this is necessary unto our healing and
recovery.
(3.) It is described by its effect, which is a much more abundant
fruitfulness in holiness and obedience, in peace and love, than ever
they had before attained. This the prophet sets out in multiplied
similitudes and metaphors, to denote the greatness and efficacy of
grace so communicated.
I have.a little insisted on the opening of the context, for sundry
reasons.
1. The case which I would consider is in all the parts of it stated
distinctly, and represented clearly unto us. There is nothing remains,
but only the especial way whereby, in the exercise of faith, this grace
may be obtained; which is that which I shall speak unto in the last
place, as that which is principally intended in this Discourse.
2. That I might show how great a thing it is to have our spiritual
decays made up, our backslidings healed, and so to attain the vigorous acting of grace and spiritual life, with a flourishing profession and
fruitful obedience, in old age. It is so set forth here by the Holy
Ghost, as that every one must needs have a sense of the beauty and
glory of the work: it is that which divine love, mercy, and grace, are
eminently effectual in unto the glory of God,-that which so many
duties are required to prepare us for. Let no man think that it is a
light or common work; every thing in it is peculiar: it is, unto them
who are made partakers of it, a life from the dead.
3. That none may utterly despond under their decays. When persons are awakened by new convictions, and begin to feel the weight
of them, and how implicately they are entangled with them, they are
ready to faint, and even to despair of deliverance. But we see that
here is a promise of deliverance from them by pardoning mercy, and
also of such fresh springs of grace as shall cause us to abound in holiness and fruitfulness.  Who is it that is entangled with corruptions
and temptations, that groans under a sense of a cold, lifeless, barren
frame of heart? He may take in spiritual refreshment, if by faith he
can make application of this promise unto himself.
4. That which remains, is to declare the particular way whereby, in
the exercise of faith, we may obtain the fruit of this and all other promises of the like nature, unto the end so often proposed,-namely, of
being flourishing and fruitful even in old age. Now, supposing a due
attendance unto the duties mentioned, I shall give some directions
with respect unto that which gives life, power, and efficacy unto them
all, and which will infallibly bring us unto the full enjoyment of this
signal mercy; and they are these that follow:1. All our supplies of grace are from Jesus Christ. Grace is de



AND GROW IN GRACE.                   459
dared in the promises of the Old Testament; but the way of its communication, and our receiving of it, is revealed unto us in the New.
This belongs to the mystery of it, that all grace is from Christ, and
shall be in vain expected any other way.  He hath assured us, that
"without him we can do nothing;" we can no more bring forth fruit,
than a branch can that is separated from the vine, John xv. 3-5. He
is our head, and all our spiritual influences-that is, divine communication of grace-are from him. alone. He is our life efficiently, and
liveth in us effectively, so as that our ability for vital acts is from him,
Gal. ii. 20; Col. iii. 1-4. Are we, then, any of us under convictions
of spiritual decays? or do we long for such renovations of spiritual
strength as may make us flourish in faith, love, and holiness? We
must know assuredly, that nothing of all this can be attained, but it
must come from Jesus Christ alone.'We see what promises are made,
what duties are prescribed unto us; but however we should endeavour to apply ourselves unto the one or the other, they would yield
us no relief, unless we know how to receive it from Christ himself.
2. The only way of receiving supplies of spiritual strength and
grace from Jesus Christ, on our part, is by faith.  Hereby we come
unto him, are implanted in him, abide with him, so as to bring forth
fruit.  He dwells in our hearts by faith, and he acts in us by faith,
and we live by faith in or on the Son of God. This, I suppose, will.be granted, that if we receive any thing from Christ, it must be by
faith, it must be in the exercise of it, or in a way of believing; nor is
there any one word in the Scripture that gives the least encouragement to expect either grace or mercy from him in any other way, or
by any other means.
3. This faith respects the person of Christ, his grace, his whole
mediation, with all the effects of it, and his glory in them all. This
is that which hath been so much insisted on in the foregoing Discourses
as that it ought not to be again insisted upon. This, therefore, is the
issue of the whole:-a steady view of the glory of Christ, in his person, grace, and office, through faith,-or a constant, lively exercise of
faith on him, according as he is revealed unto us in the Scripture, —is
the only effectual way to obtain a revival from under our spiritual
decays, and such supplies of grace as shall make us flourishing and
fruitful even in old age. He that thus lives by faith in: him shall,
by his spiritual thriving and growth, " show that the Lord is upright,
that he is our rock, and that there is no unrighteousness in him."
We -may consider briefly,-first, how this is testified unto in the
Scripture; and then, what are the ways whereby this grace or duty
will produce this effect; and so put a close unto this part of the
application of the sacred truth before declared.
1. This direction is given us, Ps. xxxiv. 5, " They looked unto him,




460        IHOW TO RECOVER FROM SPIRITUAL DECAY,
and were lightened; and their faces were not ashamed."  That it is
Christ, or the glory of God in him, that is thus looked unto, I need
not prove,-it will not be denied. And it is their faith which is expressed by their looking unto him; which is nothing but that beholding of his glory which we have described: for it is an act of trust
arising from an apprehension of who and what he is. The issue or
effect hereof is, that they were lightened; that is, received fresh communication of spiritual, saving, refreshing light from him, and, consequently, of all other graces, whence their faces were not ashamed:
nor shall we fail in our expectation of new spiritual communication
in the exercise of the same faith.
This is that which we are called unto, Isa. xlv. 22, "Look unto me,
and be saved, all ye ends of the earth."  On this look to Christ, on
ti is view of his glory, depends our whole salvation; and therefore all
things that are needful thereunto do so also: this is the way whereby
we receive grace and glory. This is the direction given us by the
Holy Ghost for the attaining of them.
So is the same duty described, Micah vii. 7, "Therefore I will look
unto the LORD; I will wait for the God of my salvation: my God will
hear me." The church knew not any other way of relief, whatever
her distresses were.
A look unto Christ as crucified (and how glorious he was therein,
hath been declared) is made the cause and fountain of that godly
sorrow which is a spring unto all other graces, especially in those who
have fallen under decays, Zech. xii. 10; and it is so also of desiring
strength from him, to enable us to endure all our trials, troubles, and
afflictions, with patience unto the end, Heb. xii. 2.
2. The only inquiry remaining, is, how a constant view of the glory
of Christ will produce this blessed effect in us: and it will do so
several ways.
1. It will be effected by that transforming power and efficacy which
this exercise of faith is always accompanied withal.  This is that which
changeth us every day more and more into the likeness of Christ, as
hath been at large before declared.  IHerein all revivals and all
flourishings are contained. To have a good measure of conformityunto
Christ is all whereof in this life we are capable: the perfection of it
is eternal blessedness. According as are our attainments therein, so
is the thriving and flourishing of the life of grace in us; which is that
which is aimed at. Other ways and means, it may be, have failed us,
let us put this to the trial. Let us live in the constant contemplation of the glory of Christ, and virtue will proceed from him to repair
all our decays, to renew a right spirit within us, and to cause us to
abound in all duties of obedience. This way of producing these effects
flesh and blood will not reveal,-it looks like washing in Jordan to




AND GROW IN GRACK                       461
cure a leprosy; but the life of faith is a mystery known only unto
them in whomn it is.
2. It will fix the soul unto that object which is suited to give it
delight, complacency, and satisfaction.  This in perfection is blessedness, for it is caused by the eternal vision of the glory of God in Christ;
and the nearer approaches we make unto this state, the better, the
more spiritual, the more heavenly, is the state of our souls. And this
is to be obtained only by a constant contemplation of the glory of
Christ, as hath been declared.  And it is several ways effectual unto
the end now proposed. For,1. The most of our spiritual decays and barrenness arise from an
inordinate admission of other things into our minds; for these are
they that weaken grace in all its operations.  But when the mind is
filled with thoughts of Christ and his glory, when the soul thereon
cleaves unto him with intense affections, they will cast out, or not
give admittance unto, those causes of spiritual weakness and indisposition. See Col. iii. 1-5; Eph. v. 8.
2. Where we are engaged in this duty, it will stir up every grace
unto its due exercise; which is that wherein the spiritual revival inquired after doth consist. This is all we desire, all we long for, this
will make us fat and flourishing,-namely, that every grace of the
Spirit have its due exercise in us.  See Rom. v. 3-5; 2 Pet. i. 5-8.
Whereas, therefore, Christ himself is the first proper, adequate object
of all grace, and all its exercise (for it first respects him, and then
other things for him), when the mind is fixed on him and his glory,
every grace will be in a readiness for its due exercise.  And without
this we shall never attain it by any resolutions or endeavours of our
own, let us make the trial when we please.
3. This will assuredly put us on a vigilant watch and constant conflict against all the deceitful workings of sin, against all the entrances
of temptation, against all the ways and means of surprisals into foolish
frames, by vain imaginations, which are the causes of our decays.  Our
recovery or revival will not be effected, nor a fresh spring of grace be
obtained, in a careless, slothful course of profession.  Constant watching, fighting, contending against sin, with our utmost endeavour for
an absolute conquest over it, are required hereunto.  And nothing
will so much excite and encourage our souls hereunto as a constant
view of Christ and his glory; every thing in him hath a constraining
power hereunto, as is known to all who have any acquaintance with
these things.
END OF PART II.








TWO
SHORT CATECHISMS:
WHEREIN THE
PRINCIPLES OF THE DOCTRINE OF CHRIST
ARE
UNFOLDED AND EXPLAINED.
PROPER FOR ALL PERSONS TO LEARN
BEFORE THEY BE ADMITTED TO THE SACRAMENT OF THE LORD'S SUPPER; AND
COMPOSED FOR THE USE OF ALL CONGREGATIONS IN GENERAL.
"Come, ye children, hearken unto me; I will teach you the fear of the Lord," Ps. xxxiv. 11.




PREFATORY NOTE.
THE first edition of these Catechisms issued from the press in 1645. Dr Owen
had at that time the charge of the parish of Fordham in Essex, and laboured diligently for the instruction and benefit of his flock, by catechising from house to
house. The Catechisms were prepared in order that he might accomplish these
parochial duties with greater efficiency and success. " The Lesser Catechism" is
designed for the instruction of children;-" The Greater," for the examination of
persons more advanced in years. They are chiefly doctrinal. It was the intention of Owen to have followed up this little work by another Catechism on the
Lord's Prayer, the Ten Commandments, and some articles of the Creed. This
intention, however, was never fulfilled. These Catechisms on " the Principles
of the Doctrine of Christ " are included in this volume,-which embodies all the
treatises of Owen directly relating to the Second Person of the Trinity,-inasmuch
as, according to a statement of the author in the preface, they were intended to
remind his people of what he had publicly taught them, " especially concerning
the person and offices of Christ." They were among the first, as the other treatises
in this volume are among the last, of our author's publications; and we are thus
enabled to mark the undeviating consistency with which, during all the ministrations of his public course, Owen held fast by the great doctrines of the Gospel,"the unsearchable riches of Christ."-ED.




TO
MY LOVING NEIGHBOURS AND CHRISTIAN FRIENDS.
BRETHREN,
MY heart's desire and request unto God for you is, that you may be saved. I say
the truth in Christ also, I lie not, my conscience bearing me witness in the Holy
Ghost, that I have great heaviness, and continual sorrow in my heart, for them
amongst you who, as yet, walk disorderly, and not as beseemeth the Gospel, little
labouring to acquaint themselves with the mystery of godliness; for many walk,
of whom I have told you often weeping, and now tell you again with sorrow, that
they are the enemies of the cross of Christ, whose end is destruction, whose god is
their belly, who mind earthly things.
You know, brethren, how I have been amongst you, and in what manner, for
these few years past, and how I have kept back nothing (to the utmost of the dispensation to me committed) that was profitable unto you; but have showed you,
and taught you publicly and from house to house, testifying to all repentance
towards God, and faith towards our Lord Jesus Christ. Now, with what sincerity
this hath been by me performed, with what issue and success by you received, God
Lhe righteous Judge will one day declare; for before him must both you and I appear, to give an account of the dispensation of the glorious Gospel amongst us;in the meanwhile, the desire of my heart is, to be servant to the least of you in the
work of the Lord; and that in any way which I can conceive profitable unto you,
-either in your persons or your families.
Now, amongst my endeavours in this kind, after the ordinance of public preaching the Word, there is not, I conceive, any more needful (as all will grant that
know the estate of this place, how taught of late days, how full of grossly ignorant
persons) than catechising; which hath caused me to set aside some hours for the
compiling of these following, which also I have procured to be printed, merely because the least part of the parish are able to read it in writing;-my intention
in them being, principally, to hold out those necessary truths wherein you have
been in my preaching more fully instructed. As they are, the use of them I shall
briefly present unto you:1. The Lesser Catechism may be so learned of the younger sort, that they may
be ready to answer to every question thereof.
2. The Greater will call to mind much of what hath been taught you in public,
especially concerning the Person and Offices of Jesus Christ.
3. Out of that you may have help to instruct your families in the Lesser, being
VOL. I.                                                     30




466                   THE EPISTLE DEDICATORY.
so fiamed, for the most part, that a chapter of the one is spent in unfolding a question of the other.
4. The texts of Scripture quoted are diligently to be sought out and pondered,
that you may know indeed whether these things are so.
5. In reading the Word, you may have light into the meaning of many places,
by considering what they are produced to confirm.
6. I have been sparing in the doctrine of the Sacraments, because I have already
been so frequent in examinations about them.
7. The handling of moral duties I have wholly omitted, because, by God's assistance, I intend for you a brief explication of the Lord's Prayer, and the Ten Commnandments, with some articles of the Creed, not unfolded in these, by themselves,
by the way of question and answer.
N\Tow, in all this, as the pains hath been mine, so I pray that the benefit may be
yours, and the praise His, to whom alone any good that is in this or any thing else
is to be ascribed. Now, the God of heaven continue that peace, love, and amity,
amongst ourselves, which hitherto hath been unshaken, in these divided times, and
grant that the sceptre and kingdom of his Son may be gloriously advanced in your
hearts, that the things which concern your peace may not be hidden from your
eyes in this your day; which is the daily prayer of
Your servant in the work of the Lord,
JI. 0.
From my Study,
September the last, [ 1645. ]




THE
LESSER CATECHISM.
QUES. Whence is all truth concerning God and ourselves to be
learned?
ANS. From the holy Scripture, the Word of God.-Chapter i. of
the Greater Catechism.
Q. What do the Scriptures teach that God is?
A. An eternal, infinite, most holy Spirit, giving being to all things,
and doing with them whatsoever he pleaseth.-Chap. ii.
Q. Is there but one God?
A. One only, in respect of his essence and being, but one in three
distinct persons, of Father, Son, and Holy Ghost.-Chap. iii.
Q. What else is held forth in the Word concerning God, that we
ought to know?
A. His decrees, and his works.-Chap. iv.
Q. What are the decrees of God concerning us?
A. His eternal purposes, of saving some by Jesus Christ, for the
praise of his glory, and of condemning others for their sins.-Chap. v.
Q. What are the works of God?
A. Acts or doings of his power, whereby he createth, sustaineth,
and governeth all things.-Chap. vi.
Q. What is requiredfrom us towards Almighty God?
A. Holy and spiritual obedience, according to his law given unto
us. -Chap. vii.
Q. Are we able to do this of ourselves?
A. No, in no wise, being by nature unto every good work reprobate.-Chap. vii.
Q. Itow came we into this estate, being at the first created in the
image of God, in righteousness and innocency?
A. By the fall of our first parents, breaking the covenant of God,
losing his grace, and deserving his curse. —Chap. viii.




468                   THE PRINCIPLES OF
Q. By what way may we be delivered from this miserable estate?
A. Only by Jesus Christ. —Chap. ix.
Q. What is Jesus Christ?
A. God and man united in one person, to be-a Mediator between
God and man.-Chap x.
Q. What is he uento us?
A. A King, a Priest, and a Prophet.-Chap. xi.
Q. Wherein doth he exercise his kingly power towards us?
A. In converting us unto God by his Spirit, subduing us unto his
obedience, and ruling in us by his grace.-Chap. xii.
Q. In what doth the exercise of his priestly qffice for us chiefly
consist?
A. In offering up himself an acceptable sacrifice on the cross, so
satisfying the justice of God for our sins, removing his curse from our
persons, and bringing us unto him.-Chap. xiii.
Q. Wherein doth Christ exercise his prophetical office towards
us?
A. In revealing to our hearts, from the bosom of his Father, the
way and truth whereby we must come unto him.-Chap. xiii.
Q. In what condition doth Jesus Christ exercise these oflices?
A. He did in a low estate of humiliation on earth, but now in a
glorious estate of exaltation in heaven.-Chap. xiv.
Q. For whose sake doth Christ perform all these?
A. Only for his elect.-Chap. xv.
Q. What is the church of Christ?
A. The universal company of God's elect, called to the adoption of
children. —Chap. xvi.
Q. How come we to be members of this church?
A. By a lively faith.-Chap. xvii.
Q. What is a lively faith?
A. An assured resting of the soul upon God's promises of mercy in
Jesus Christ, for pardon of sins here and glory hereafter.-Chap. xviii.
Q. How come we to have thisfaith?
A. By the effectual working of the Spirit of God in our hearts,
freely calling us from the state of nature to the state of grace.Chap. xviii.
Q. Are we accounted righteous for our faith?
A. No, but only for the righteousness of Christ, freely imputed
unto us, and laid hold of by faith.-Chap. xix.
Q. 1. Is there no more required of us but faith only?
A. Yes; repentance also, and holiness.-Chap. xx.
Q. 2. What is repentance?
A. A forsaking of all sin, with godly sorrow for what we have committed.-Chap. xx.




THE DOCTRINE OF CHRIST.               469
Q. 3. What is that holiness which is required of us?
A. Universal obedience to the will of God revealed unto us.Chap. xx.
Q. What are the privileges of believers?
A. First, union with Christ; secondly, adoption of children; thirdly,
communion of saints; fourthly, right to the seals of the new covenant; fifthly, Christian liberty; sixthly, resurrection of the body to
life eternal.-Chap. xxi.
Q. 1. What are the sacraments, or seals, of the new covenant?
A. Visible seals of God's spiritual promises, made unto us in the
blood of Jesus Christ.-Chap. xxii.
Q. 2. Which be they?
A. Baptism and the Lord's supper.
Q. What is baptism?
A. A holy ordinance, whereby, being sprinkled with water according to Christ's institution, we are by his grace made children of God,
and have the promises of the covenant sealed unto us.-Chap. xxiii.
Q. What is the Lord's supper?
A. A holy ordinance of Christ, appointed to communicate unto
believers his body and blood spiritually, being represented by bread
and wine, blessed, broken, poured out, and received of them.Chap. xxiv.
Q. Who have a right unto this sacrament?
A. They only who have an interest in Jesus Christ by faith.Chap. xxiv.
Q. What is the communion of saints?
A. A holy conjunction between all God's people, partakers of the
same Spirit, and members of the same mystical body.- Chap. xxv.
Q. What is the end of all this dispensation?
A. The glory of God in our salvation.
Glory be to God on high!




470                     THE P:RINCIPLES OF
THE
GREATER CATECHISM.
CHAP. I.-OF THE SCRIPTURE.
QUES. 1. What is Christian religion?
ANs. The only away of 1 2 knowing God aright, and byiving unto
him. —aJohn xiv. 5, 6, xvii. 3; Acts iv. 12.-b Col. i. 10; 2 Cor. v. 15;
Gal.ii. 19, 20.
Q. 2. Whence is it to be learned?
A. From the holy3 Scripture only.-Isa. viii. 20; John v. 39.
Q. 3. What is the Scripture?
A. The books of the aOld and b New4 5 6 Testament, Cgiven by
inspiration from God, containing all things necessary to be believed
and done, that God may be worshipped and our souls saved.- -Isa.
viii. 20; Rom. iii. 2. —b Rev. xxii. 19, 20._c 2 Tim. iii. 16, 17; Ps. xix.
7, 8; Jer. vii. 13; John xx. 31.
Q. 4. How know you thenm to be the word of God?
A. By the atestimony7 of God's Spirit, working faith in my heart
to close with that b heavenly majesty, and clear divine truth, that
shineth in them. _aMatt. xvi. 17; John xvi. 13; 1 Thess. ii. 13;
1 John ii. 20, v. 6. —bLuke xxiv. 32; 1 Cor. ii. 14; Heb. iv. 12; 2 Pet.
i. 19.
1 Every one out of this way everlastingly damned.
2 The life of religion is in the Life.
3 Popish traditions are false lights, leading from God.
4The authority of the Scripture dependeth not on the authority of the church,
as the Papists blaspheme.
5 All human inventions unnecessary helps in the worship of God.
6 The word thereof is the sole directory for faith, worship, and life.
7 This alone persuadeth and inwardly convinceth the heart of the divine verity
of the Scripture; other motives, also, there are from without, and unanswerable
arguments to prove the truth of them; as,-1. Their antiquity; 2. Preservation
from fury; 3. Prophecies in them; 4. The holiness and majesty of their doctrine,
agreeable to the nature of God; 5. Miracles; 6. The testimony of the church of
all ages; 7. The blood of innumerable martyrs, &c.




THE DOCTRINE OF CHRIST.                      471
CHAP. II.-OF GOD.
Q. 1. What do the Scriptures teach concerning God?
A. First, what he is, or his-nature; secondly, what he doth, or his
works.-Exod. iii. 14; Isa. xlv. 6; Ileb. i. 1-3, xi. 6.
Q. 2. What is God in himself?
A. An aeternal, b infinite,  3  incomprehensible d Spirit, e giving
being to all things, and doing with them whatsoever he pleaseth.a Deut. xxxiii. 27; Isa. lvii. 15; Rev. i. 8. —b 1 Kings viii. 27; Ps. cxxxix.
2-5, &c. —"  Exod. xxxiii. 20; 1 Tim. vi. 16. —d John iv. 24. -   Gen. i. 1;
Ps. cxv. 3, cxxxv. 6; Isa. xlvi. 10; John v. 17; Heb. i. 2.
Q. 3. Do we here know God as he is?
A. No; his glorious being is not of us, in this life, to be comprehended.-Exod. xxxiii. 23; 1 Cor. xiii. 12.
Q. 4. Whereby is God chiefly rmade known unto us in the Wordt?
A. First, by his anames; secondly, by his b attributes or properties.-a Exod. iii. 14, vi. 3; Ps. lxxxiii. 18.-b Exod. xxxiv. 6, 7; Matt.
v. 48.
Q. 5. What are the names of God?
A. Glorious titles, which he4 hath given himself, to hold forth his
excellencies unto us, with some perfections whereby he will reveal
himself.-Exod. iii. 14, 15, vi. 3, xxxiv. 6, 7; Gen. xvii. 1.
Q. 6. What are the attributes of God?
A. His infinite perfections in being and working.- Rev. iv. 8-11.
Q. 7. What are the chief attributes of his being?
A. a Eternity, b infiniteness, Csimplicity 6 or purity, d all-suficiency,
"perfectness, fimmutability, glife, hwil], and'understanding. —  Deut.
xxxiii. 27; Ps. xciii. 2; Isa. lvii. 15; Rev. i. 1 1. Ib 1 Kings viii. 27;
Ps. cxxxix. 1-4, 8-10. —-Exod. iii. 14.-d Gen. xvii. 1; Ps. cxxxv.
4-6. —  Job xi. 7-9; Rom. xi. 33-36.-  Mal. iii. 6; James i. 17.
gJudges viii. 19; 1 Sam. xxv. 34; 2 Kings iii. 14; Ezek. xiv. 16,
1 The perfection of God's being is known of us chiefly by removing all imperfections.
2 Hence the abominable vanity of idolaters, and of the blasphemous Papists,
that picture God.
3 Let us prostrate ourselves in holy adoration of that which we cannot comprehend.
4 The divers names of God signify one and the same thing, but under diverse
notions in respect of our conception.
Some of these attributes belong so unto God, as that they are in no sort to be
ascribed to any else,-as infiniteness, eternity, &c. Others are after a sort attributed to some of his creatures, in that he communicateth unto them some of the
effects of theln in himself,-as life, goodness, &c.
6 The first of these are motives to humble adoration, fear, self-abhorrency; the
other, to faith, hope, love, and confidence, through Jesus Christ.




472                    THE PRINCIPLES OF
xvi. 48; Matt. xvi. 16; Acts xiv. 15; 1 Thess. i. 9. —h Dan. iv. 35;
Isa. xlvi. 10; Eph. i. 5, 11; James i. 18.-iPs. vii. 8, cxxxix. 2,
cxlvii. 4; Jer. xi. 20; Heb. iv.- 13.
Q. 8. What are the attributes which usually are ascribed to him
in his works, or the acts of his will?
A. aGoodness, bpower, 12 ejustice, d mercy, eholiness, fwisdom,
and the like; which he delighteth to exercise towards his creatures,
for the praise of his glory.  aPs. cxix. 68; Matt. xix. 17. —b Exod.
xv. 11; Ps. lxii. 11; Rev. xix. 1. —  Zeph. iii. 5; Ps. xi. 7; Jer. xii. 1;
Rom. i. 32. —Ps. cxxx., 7; Rom. ix. 15; Eph. ii. 4.-eExod. xv. 11;
Josh. xxiv. 19; Hab. i. 13; Rev. iv. 8. —fRom. xi. 33, xvi. 27.
CHAP. III. -O  THE HOLY TRINITY.
Q. 1. Is there but one God to whom these properties do belong?
A. aOne only, in respect of his essence and being, but one bin
three distinct persons, of Father, Son, and Holy Ghost.-a Deut.
vi. 4; Matt. xix. 17; Eph. iv. 5, 6.-"-  Gen. i. 26; 1 John v. 7; Matt.
xxviii. 19.
Q. 2. What mnean you by person?
A. A  distinct manner of 45 subsistence or being, distinguished
from the other persons by its own properties.-John v. 17; Heb. i. 3.
Q. 3. What is the distinguishing property of the person of the
Father?
A. To be of himself only the fountain of the Godhead.-John
v. 26, 27; Eph. i. 3.
Q. 4. What is the property of the Son?
A. To be begotten of his Fattier from  eternity.-Ps. ii. 7; John
i. 14, iii. 16.
Q. 5. What of the Holy Ghost?
A. To proceed from  the Father and the Son.-John xiv. 17,
xvi. 14, xv. 26, xx. 22.
Q. 6. Are these three one?
A. One aevery way, in nature, will, and essential properties, bdistinguished only in their personal manner of subsistence.-  John
x. 30; Rom. iii. 30. —b -John xv. 26; 1 John v. 7.
1 Nothing is to be ascribed unto God, nor imagined of him, but what is exactly
agreeable to those his glorious properties.
2 These last are no less essential unto God than the former;-only we thus distinguish them, because these are chiefly seen in his works.
3 This is that mysterious ark that must not be pried into, nor the least tittle
spoken about it, wherein plain Scripture goeth not before.
4 To deny the Deity of any one person, is in effect to deny the whole Godhead;
for whosoever hath not the Son, hath not the Father.
5 This only doctrine remained undefiled in the Papacy.




THE DOCTRINE OF CHRIST.                      473
Q. 7. Can%-we conceive these things as they are in themselves?
A. Neither awe nor yet the bangels' of heaven are at all able to
dive into these secrets, as they are internally in God; 0 but in respect
of the outward dispensation of themselves to us by creation, redemption, and sanctification, a knowledge may be attained of these
things, saving and heavenly. —a 1 Tim. vi. 16. —b Isa. vi. 2, 3. —  Col.
i. 11-14.
CHAP. IV.-OF THE WORKS or GOD; AND, FIRST, OF THOSE THAT ARE
INTERNAL AND IMMANENT.
Q. 1. What do the Scriptures teach concerning the works of God?
A. That they are of two sorts; first, internal,2 in his counsel, decrees, and purposes, towards his creatures; secondly, external, in his
works over and about them, to the praise of his own glory.-Acts
xv. 18; Prov. xvi. 4.
Q. 2. What are the decrees of God?
A. aEternal, bunchangeable purposes3 4 5 of his will, concerning the
being and well-being of his creatures.  a Mic. v. 2; Eph. iii. 9-i1;
Acts xv. 18. —-b Isa. xiv. 24, xlvi. 10; Rom. ix. 11; 2 Tim. ii. 19.
Q. 3. Concerning which of his creatures chiefly are his decrees to
be considered?
A. Angels and men, for whom other things were ordained.-l Tim.
v. 21; Jude 6.
Q. 4. What are the decrees of God concerning men? 
A. Election and reprobation. —Rom. ix. 11-13.
Q. 5. What is the decree of election?
A. The aeternal, b free,  immutable67 purpose of God, dwhereby
in Jesus Christ he chooseth unto himself whom he pleaseth out of
ewhole mankind, determining to bestow  upon them, for his sake,
f grace here, and everlasting happiness hereafter, for the praise of his
glory, by the way of mercy.8-a-Eph. i. 4; Acts xiii. 48; Rom.'We must labour to make out comfort from the proper work of every person
towards us.
2 The purposes and decrees of God, so far as by him revealed, are objects of
our faith, and full of comfort.
3 Farther reasons of God's decrees than his own will, not to be inquired after.' The changes in the Scripture ascribed unto God are only in the outward dispensations and works, variously tending to one infallible event, by him proposed.
5 The Arminians' blasphemy, in saying God sometimes fails of his purposes.
6 The decree of election is the fountain of all spiritual graces, for they are bestowed only on the elect.
7 In nothing doth natural corruption more exalt itself against God, than in
opposing the freedom of his grace in his eternal decrees.
8 From the execution of these decrees flows that variety and difference we see
in the dispensation of the means of grace,-God sending the Gospel where he hath
a remnant according to election.




474                    THE PRINCIPLES OF
viii. 29, 30.-b IMatt. xi. 26. — 2 Tim. ii. 19. —Eph. i. 4, 5; Matt.
xxii. 14.-   Rom. ix. 18-21. —f John vi. 37, xvii. 6, 9, 11, 24.
Q. 6. Doth any thing in us move the Lord thus to choose us from
amongst others?
A. No, in no wise; we are in the same lump with others rejected,
when separated by his undeserved grace. -Rom. ix. 11, 12; Matt.
xi. 25; 1 Cor. iv. 7; 2 Tim. i. 9.
Q. 7. What is the decree of reprobation?
A. The eternal purpose of God to suffer many to sin, leave them
in their sin, and not giving them to Christ, to punish them for their
sin.-Rom. ix. 11, 12, 21, 22; Prov. xvi. 4; Miatt. xi. 25, 26; 2 Pet.
ii. 12; Jude 4.
CHAP. V. -OF TIE WORKS OF GOD THAT OUTWARDLY ARE OF HIM.
Q. 1. What are the works of God that outwardly respect his creatures?
A. First, of creation; secondly, of 1 actual providence.-Ps. xxxiii. 9;
Heb. i. 2, 3.
Q. 2. Wlhat is the work of creation?
A. An act or work of God's almighty power, whereby of nothing,
in six days, he created heaven, earth, and the sea, with all things in
them contained.-Gen. i.. 1; Exod. xx. 11; Prov. xvi. 4.
Q. 3. Wherefore did God?make mcan?
A. For his own glory in his service 3 and obedience.-Gen. i.
26, 27, ii. 16, 17; Rom. ix. 23.
Q. 4. Was mancl  able to yield the service and worship that God
required of him??
A. Yea, to the uttermost, being created upright in the image of
God, in purity, innocency, righteousness, and holiness.-Gen. i. 26;
Eccles. vii. 29; Eph. iv. 24; Col. iii. 10.
Q. 5. What was the rule whereby man was at first to be directed
in his obedience?
A. The moral4 or eternal law of God, implanted in his nature and
written in his heart by creation, being the tenor of the covenant
between God and him, sacramentally typified by the tree of knowledge of good and evil.- Gen. ii. 15-17; Rom. ii. 14, 15; Eph. iv. 24.
The very outward works of God are sufficient to convince men of his eternal
power and Godhead, and to leave them inexcusable, if they serve him not.
2 The glory of God is to be preferred above our own either being or well-being,
as the supreme end of them.
3 The approaching unto God in his service is the chief exaltation of our nature
above the beasts that perish.
4God never allowed, from the beginning, that the will of the creature should
be the measure of his worship and honour.




THE DOCTRINE OF CHRIST.                      475
Q. 6. Do we stand in the same covenant still, and have we the
same power to yield obedience unto God?
A. No; the acovenant wasl broken by the sin of Adam, with whom
it was made, b our nature corrupted, c and all power to do good utterly
lost.-aGen. iii. 16-18; Gal. iii. 10, 11, 21; Hieb. vii. 19, viii. 13.
b Job xiv. 4; Ps. li. 5. —c Gen. vi. 5; Jer. xiii. 23.
CHAP. VI. -OF GoD's ACTUAL PROVIDENCE.
Q. 1. What is God's actual providence?
A. The effectual working of his 2 3 4 power, and almighty act of his
will, whereby he sustaineth, governeth, and disposeth of all things,
men and their actions, to the ends which he hath ordained. for them.
-Exod. iv. 11; Job v. 10-12, ix. 5, 6; Ps. cxlvii. 4; Prov. xv. 3;
Isa. xlv. 6, 7; John v. 17; Acts xvii. 28; Heb. i. 3.
Q. 2. How is this providence exercised towards mankind?
A. Two ways; first, apeculiarly towards his church, or elect, in
their generations, for whom are all things; secondly, btowards all in
a general manner, yet with various and divers dispensations. —a Deut.
xxxii. 10; Ps. xvii. S; Zech. ii. 8; Matt. xvi. 18, xix. 2, 29; 1 Pet.
v.  7.-b Gen ix. 5; Ps. lxxv. 6, 7; Isa. xlv. 6, 7; Matt. v. 45.
Q. 3. Wherein chiefly consists the outward providence of God to~wards his church?
A. In three things;-first, in a causing all things to work together
for their good; secondly, in b ruling and disposing of kingdoms, nations, and persons, for their benefit; thirdly, cin avenging them of
their adversaries.a —" Matt. vi. 31-33; Rom. viii. 28; 1 Tim. vi. 17;
2 Pet. i. 3.b  Ps. cv. 14, 15; Isa. xliv. 28; Dan. ii. 44; Rom. ix. 17.
Isa. lx. 12; Zech. xii. 2-5; Luke xviii. 7; Rev. xvii. 14.
Q. 4. Doth God rule also ini and over the sinful actions of wicked
nen?
A. Yea, he willingly (according6 to his determinate counsel) suffereth them to be, for the manifestation of his glory, and by them
1 Though we have all lost our right unto the promise of the first covenant, yet
all not restored by Christ are under the commination and curse thereof.
2 To this providence is to be ascribed all the good we do enjoy, and all the
afflictions we undergo.
3 Fortune, chance, and the like, are names without things, scarce fit to be used
among Christians, seeing Providence certainly ruleth all to appointed ends.
4 No free-will in man exempted either from the eternal decree or the overruling providence of God.
5 Though the dispensations of God's providence towards his people be various,
yet every )ssue and act of it tends to one certain end,-their good in his glory.
6 Almighty God knows how to bring light out of darkness, good out of evil, the
salvation of his elect out of Judas's treachery, the Jews' cruelty, and Pilate's injustice.




476                     THE PRINCIPLES OF
effecteth his own righteous ends.-2 Sam. xii. 11, xvi. 10; 1 Kings
xi. 31, xxii. 22; Job i. 21; Prov. xxii. 14; Isa. x. 6, 7; Ezek. xxi.
19-21; Amos vii. 17; Acts iv. 27, 28; Rom. i. 24, ix. 22; 1 Pet.
ii. 8; Rev. xvii. 17.
Q. 5. Doth the providence of God extend itself to every small
thing.,
A. The least grass of the field, hair of our heads, or worm of the
earth, is not exempted from his knowledge and care.-Job xxxix.;
Ps. civ. 21, cxlv. 15; Jonah iv. 7; Matt. vi. 26-29, x. 29, 30.
CHAP. VII. —OF THE LAW OF GOD.
Q. 1. Which is the law that God gave mnan at first to fulfil?
A. The same which was afterwards 1 written with the finger of God
in two tables of stone on Mount Horeb, called the Ten Commandments.-Rom. ii. 14, 15.
Q. 2. Is the observation of this law still required of us?
A. Yes, to the uttermost tittle.-Matt. v. 17; 1 John iii. 4; Rom.
iii. 31; James ii. 8-10; Gal. iii.
Q. 3. Are we able of ourselves to2 3 perform it?
A. No, in no wise; the law is spiritual, but we are carnal.-l Kings
viii. 46; Gen. vi. 5; John xv. 5; Rom. vii. 14, viii. 7; 1 John i. 8.
Q. 4. Did, then, God give a law which could not be kept?
A. No; when God gave it, we had power to keep it; which since
we have lost in Adam. Gen. i. 26; Eph. iv. 19; Rom. v. 12.
Q. 5. Whereto, then, doth the law now serve?
A. For two general ends; first, ato be a rule of our duty, or to
discover to us the obedience of God required; secondly, b to drive
us unto Christ. —a Ps. xix. 7-11; 1 Tim. i. 8, 9. —-b Gal. iii. 24.
Q. 6. How doth the law drive us unto Christ?
A. Divers ways; as, first, a by laying open unto us the utter disability of our nature to do any good; secondly, b by charging the
wrath and curse of God, due to sin, upon the conscience; thirdly,
by bringing the whole soul under bondage to sin, death, Satan, and
hell,-so making us long and seek for a Saviour. —a Rom. vii. 7-9;
Gal. iii. 19. —b Rom. iii. 19, 20, iv. 15, v. 20; Gal. iii. 10.-  Gal. iii.
22; Heb. ii. 15.
1 This law of God bindeth us now, not because delivered to the Jews on
Mount Horeb, but because Written in the hearts of all by the finger of God at the
first.
2 After the fall, the law ceased to be a rule of justification, and became a rule
for sanctification only.
3 It is of free grace that God giveth power to yield any obedience, and accepteth of any obedience that is not perfect.




THE DOCTRINE OF CHRIST.                    477
CHAP. VIII-OrF THE STATE OF CORRUPTED NATURE.
Q. 1. How came this weakness and disability upon us?
A. By the sin andl shameful fall of our first parents.-Rom. v.
12, 14.
Q. 2. Wherein did that hurt us, their posterity?
A. Divers ways; first, a in that we were all guilty of the same
breach of covenant with Adam, being all in him; secondly, b our souls
with his were deprived of that holiness, innocency, and righteousness
wherein they were at first created; thirdly, c pollution and defilement
of nature came upon us; with, fourthly, dan extreme disability of
doing any thing that is well-pleasing unto God; e by all which we are
made obnoxious to the curse. — John iii. 36; Rom. v. 12; Eph. ii. 3.
— bGen. iii. 10; Eph. iv. 23, 24; Col. iii. 10. —c Job xiv. 4; Ps. li. 7;
John iii. 6; Rom. iii. 13. —d Gen. vi. 5; Eph. ii. 1; Jer. vi. 16, xiii. 23;
Rom. viii. 7. —e Gen. iii. 17; Gal. iii. 10.
Q. 3. Wherein doth the curse of God consist?
A. In divers things; first, a in the2 guilt of death, temporal and
eternal; secondly, bthe loss of the grace and favour of God;, thirdly,
eguilt and horror of conscience, despair and anguish here; with,
fourthly, deternal damnation hereafter. —aGen. ii. 17; Rom. i 18,
v. 12, 17; Eph. ii. 3. —bGen. iii. 24; Ezek. xvi. 3-5; Eph. ii. 13."Gen. iii. 10; Isa. xlviii. 22; Rom. iii. 9, 19, Gal. iii. 22. —dGen.
iii. 10, 13; John iii. 36.
Q. 4. Are all men born in this estate?
A. Every one without exception.-Ps. li. 5; Isa. liii. 6; Rom. iii.
9-12; Eph. ii. 3.
Q. 5. And do they continue therein?
A. Of themselves3 they cannot otherwise do, being able neither
to a know, nor b will, nor c do any thing that is spiritually good and
pleasing unto God. —a Acts viii. 31, xvi. 14; 1 Cor. ii. 14; Eph. v. 8;
John i. 5. —b Jer. vi. 16, xiii. 23; Luke iv. 18; Rom. vi. 16, viii. 7.
John vi. 44; 2 Cor. iii. 5.
1 This is that which commonly is called original sin, which in general denoteth
the whole misery and corruption of our nature; as,-1. The guilt of Adam's
actual sin to us imputed; 2. Loss of God's glorious image, innocency and holiness; 3. Deriving by propagation a nature-(1.) Defiled with the pollution,
(2.) Laden with the guilt, (3.) Subdued to the power of sin; 4. A being exposed
to all temporal miseries, leading to and procuring death; 5. An alienation from
God, with voluntary obedience to Satan and lust; 0. An utter disability to good,
or to labour for mercy; 7. Eternal damnation of body and soul in hell.
2 All that a natural man hath on this side hell is free mercy.
3 The end of this is Jesus Christ, to all that fly for refuge to the hope set before
them.




478                     THE PRINCIPLES OF
Q. 6. LHave they, then, no way of themselves to escape the curse
and wrath of God?
A. None at all; they can neither satisfy his justice, nor fulfil his
law.
CHAP. IX.-OF THE INCARNATION OF CHRIST.
Q. 1. Shall all manckind, then, everlastingly perish?
A. No; God, of his free grace, hath prepared a way to redeem and
save his elect.-John iii. 16; Isa. liii. 6.
Q. 2. What way was this?
A. By sending his own Son' Jesus Christ in the likeness of sinful flesh, condemning sin in the flesh.-Rom. viii. 3.
Q. 3. Who is this you call his own Son?
A. The second person of the Trinity, co-eternal and of the same
Deity with his Father-John i. 14; Rom. i. 3; Gal. iv. 4; 1 John
i. 1.
Q. 4. How did God send him.?
A. By causing him to be made flesh of a pure virgin, and to dwell
among us, that he might be obedient unto death, the death of the
cross.-Isa. 1. 6; John i. 14;. Luke i. 35; Phil. ii. 8; 1 Tim. iii. 16.
CHAP. X.-OF THE PERSON OF JESUS CHRIST.
Q. 1. What doth the Scripture teach us of Jesus Christ?
A. Chiefly two things; first, his2 person, or what he is in himself;
secondly, his offices, or what he is unto us.
Q. 2. What doth it teach of his person?
This is that great mystery of godliness that the angels themselves admire;-the
most transcendent expression of God's infinite love,-the laying forth of all the
treasure of his wisdom and goodness.
2 1. Though our Saviour Christ be one God with his Father, he is not one person
with him. 2. Jesus Christ is God and man in one,-not a God and a man; God
incarnate,-not a man deified. 3. The essential properties of either nature remain
in his person theirs still, not communicated unto the other; as of the Deity to be
eternal, everywhere; of the humanity, to be born and die. 4. Whatever may be
said of either nature may be said of his whole person; so God may be said to die,
but not the Godhead; the man Christ to be everywhere, but not his humanity;
for his one person is all this. 5. The monstrous figment of transubstantiation, or
Christ's corporeal presence in the sacrament, fully overthrows our Saviour's human
nature, and makes him a mere shadow. 6. All natural properties are double in
Christ, —as will, &c., still distinct; all personal, as subsistence, single.




THE DOCTRINE OF CHRIST.                 479
A. That he is truly God, and perfect man, partaker of the natures
of God and man in one person, between whom he is a [Mediator.-John i. 14; Heb. ii. 14, 15; Eph. iv. 5; 1 Tim  ii. 5;
1 John i. 1.
Q. 3. How prove yozu Jesus Christ to be truly God?
A. Divers ways; first, by places of Scripture, speaking of the great
God Jehovah in the Old Testament, applied to our Saviour in the
New; as, Numlb. xxi. 5, 6, in 1 Cor. x. 9; Ps. cii. 25-27, in Heb.
i. 10; Isa. vi. 2-4, in John xii. 40, 41; Isa. viii. 13, 14, in Luke ii. 34,
Rom. ix. 33; Isa. xl. 3, 4, in John i. 23; Isa. xlv. 22, 23, in Rom.
xiv. 11, Phil. ii. 10, 11; Mal. iii. 1, in Matt. xi. 10.
Secondly, By the works of the Deity ascribed unto him; as, first,
of creation, John i. 3; 1 Cor. viii. 6; Heb. i. 2; secondly, of preservation in providence, Heb. i. 3; John v. 17; thirdly, miracles.
cThirdly, By the essential attributes of God being ascribed unto
him; as, first, immensity, Matt. xxviii. 20; John xiv. 23; Eph. iii.
17; secondly, eternity, John i. 1; Rev. i. 11; Mic. v. 2; thirdly,
immutability, Heb. i. 11, 12; fourthly, omniscience, John xxi. 17;
Rev. ii. 23; fifthly, majesty and glory equal to his Father, John
v. 23; Rev. v. 13; Phil. i. 2, ii. 6, 9, 10.
Fourthly, By the names given unto him; as, first, of God expressly,
John i. 1, xx. 28; Acts xx. 28; Rom. ix. 5; Phil. ii. 6; Heb. i. 8;
1 Tim. iii. 16; secondly, of the Son of God, John i. 18; Rom. viii.
3, &c.
Q. 4. Was it necessary that our Redeemer should be God?
A. Yes; that he might be able to save to the uttermost, and to satisfy
the wrath of his Father, which no creature could perform.-Isa. xliii.
25, liii. 6; Dan. ix. 17, 19.
Q. 5. How prove you that he was a perfect man?
A. First, By the prophecies that went before, that so he should be.
-Gen. iii. 15, xviii. 18.
Secondly, By the relation of their accomplishment.-Matt. i. 1;
Rom. i. 4; Gal. iv. 4.
Thirdly, By the Scriptures assigning to him those things which
are required to a perfect man; as, first, a body, Luke xxiv. 39; Heb.
ii. 17, x. 5; 1 John i. 1; secondly, a soul, Matt. xxvi. 38; Mark xiv.
34;-and therein, first, a will, Matt. xxvi. 39; secondly, affections,
Mark iii. 5; Luke x. 21; thirdly, endowments, Luke ii. 52.
Fourthly, General infirmities of nature.-Matt. iv. 2; John iv. 6;
IHeb. ii. 18.
Q. 6. Wherefore was our Redeemer to be man?
A. That the nature which had offended might suffer, and make
satisfaction, and so he might be every way a fit and sufficient Saviour
for men. -Heb. ii. 10-17.




480                     THE PRINCIPLES OF
CHAP. XI.-OF THE OFFICES OF CHRIST; ATD, FIRST, OF mS KINGLY.
Q. 1. How qmany are the ofices of Jesus Christ?
A. Three; first, of a a King; secondly, b a 2 Priest; thirdly, a C Prophet. —-a Ps. ii. 6.-b Ps. cx. 4.-C Deut. xviii. 15.
Q. 2. Hath he these oices peculiar by nature?
A. No; he only received them for the present dispensation, until
the work of redemption be perfected.-Ps. cx. 1; Acts ii. 36, x. 42;
1 Cor. xi. 3, xv. 27, 28; Phil. ii. 9; Heb. iii. 2, 6, ii. 7-9.
Q. 3. Wherein doth the kingly office of Christ consist?
A. In a two-fold power; first, his power of ruling in and over
his church; secondly, his power of subduing his enemies.-Ps. cx.
3-7.
Q. 4. What is his ruling power in and over his people?
A. That supreme authority which,3 4 for their everlasting good, he
useth towards them, whereof in general there be two acts; first, a internal and spiritual, in converting their souls unto him, making them
unto himself a willing, obedient, persevering people; secondly, b external and ecclesiastical, in giving perfect laws and rules for their
government, as gathered into holy societies under him. —-Isa. liii.
12, lix. 20, 21, with Heb. viii. 10-12; Isa. 1xi. 1, 2; John i. 16, xii.
32; Mark i. 15; Matt. xxviii. 20; 2 Cor. x. 4, 5. —b Matt. xvi. 19;
1 Cor. xii. 28; Eph. iv. 8-14; 2 Tim. iii. 16, 17; Rev. xxii.
18, 19.
Q. 5. How  many are the acts of his kingly power towards his
enemies?
A. Two also; first, a internal, by the5 mighty working of his Word,
and the spirit of bondage upon their hearts, convincing, amazing,
terrifying their consciences, hardening their spirits for ruin; secondly,
bexternal, in judgments and vengeance, which ofttimes he beginneth in this life, and will continue unto eternity. —a Ps. cx.; John
vi. 46, viii. 59, ix. 41, xii. 40; 2 Cor. x. 4-6; 1 Cor. v. 5; 1 Tim.
i. 20. — bMark  xvi. 16;  Luke  xix. 27;  Acts  xiii. 11;  Rev.
xvii. 14.
1 In the exercise of these offices, Christ is also the sole head, husband, and firstborn of the church.
2 Papal usurpation upon these offices of Christ manifests the pope to be the Man
of Sin.
3 Christ's subjects are all born rebels, and are stubborn, until he make them
obedient by his Waord and Spirit.
Christ hath not delegated his kingly power of law-making for his church to
any here below.
5 The end of Christ in exercising his kingly power over his enemies, is the glory
of his gospel and the good of his people.




THE DOCTRINE OF CHRIST.                      481
CHAP. XI. X -OF CHRIST's PRIESTLY OFFICE.
Q. 1. By what mneans did Jesus Christ undertake the office of an
eternal priest?
A. By a the decree, ordination, and will of God his Father, b whereunto he yielded voluntary obedience; so  that concerning this there
was a compact and covenant between them. —"Ps. cx. 4; Heb. v.
5,'6, vii. 17, 18.-b Isa. 1. 4-6; Heb. x. 5-10.-2 Ps. ii. 7, 8; Isa. liii.
8, 10-12; Phil. ii. 7, 9; Heb. xii. 2; John xvii. 2, 4.
Q. 2. Wherein doth his execution of this oqice consist?
A. In bringing his people unto God. —Heb. ii. 10, iv. 16, vii. 25.
Q. 3. What are the parts of it?
A. First, a oblation; secondly, b intercession.l —a ileb. ix. 1 4 —b Heb.
vii. 25.
Q. 4. What is the oblation of Christ?
A. The a offering up of himself upon the altar of the cross, an holy
propitiatory sacrifice for the sins of all the elect throughout the world;
as balso, the presentation of himself for us in heaven, sprinkled with
the blood of the covenant. —' Isa. liii. 10, 12; John iii. 16, xi. 51,
xvii. 19; Heb. ix. 13, 14.-b Heb. ix. 24.
Q. 5. Whereby doth this oblation do good unto us?
A. Divers ways; first, in that it satisfied the justice of God; secondly, it redeemed us from the power of sin, death, and hell; thirdly,
it ratified the new covenant of grace; fourthly, it procured for us
grace here, and glory hereafter; —by all which means the peace and
reconciliation between God and us is wrought.-Eph. ii. 14, 15.
Q. 6. How did the oblation of Christ satisfy God's justicefor our
sin?
A. In that for us he underwent the'2 punishment due to our sin.Isa. liii. 4-6; John x. 11; Rom. iii. 25, 26, iv. 25; 1 Cor. xv. 3;
2 Cor. v. 21; Eph. v. 2; 1 Pet. ii. 24.
Q. 7. What was that punishment?
A. The wrath of God, the curse' of the law, the pains of hell, due
1 Against both these the Papists are exceedingly blasphemous; against the one,
by making their mass a sacrifice for sins,-the other, by making saints mediators
of intercession.
2 Christ's undergoing punishment for us was, first, typified by the old sacrifices;
secondly, foretold in the first promise; thirdly, made lawful and valid in itself,first, by God's determination, the supreme lawgiver; secondly, his own voluntary
undergoing it; thirdly, by a relaxation of the law in regard of the subject punished;
-fourthly, beneficial to us, because united to us; as, first, our head; secondly,
our elder brother; thirdly, our sponsor or surety; fosurthly, our husband; fflthly,
our God, or Redeemer, &c.
8 No change in all these, but what necessarily follows the change of the persons
sustaining.
VOL. I.                                                   31




482                     THE PRINCIPLES OF
to sinners, in body and soul.-Gen. ii. 17; Deut. xxvii. 15-26; Isa.
lix. 2; Rom. v. 12; Eph. ii. 3; John iii. 36; Heb. ii. 14.
Q. 8. Did Christ lndergo all these?
A. Yes; in respect of the greatness' and extremity, not the eternity and continuance of those pains; for it was impossible he should
be holden of death.-Matt. xxvi. 28; Mark xiv. 33, 34, xv. 34; Gal.
iii. 13; Eph. ii. 16; Col. i. 20; Heb. v. 7; Ps. xviii. 5.
Q. 9. How could the punishment of one satisfy for the offence of
all?
A. In that he was not a mere2 man only, but God also,- of infinitely more value than all those who had offended.-Rom. v. 9;
Heb. ix. 26; 1 Pet. iii. 18.
Q. 10. How did the oblation of-Christ redeem usfrorn death and
hell?
A. First, a by paying a ransom' to God, the judge and lawgiver,
who had condemned us; secondly, b by overcoming and spoiling
Satan, death, and the powers of hell, that detained us captives.a Matt. xx. 28; John vi. 51; Mark x. 45; Rom. iii. 25; 1 Cor. vi. 20;
Gal. iii. 13; Eph. i. 7; 1 Tim. ii. 6; Heb. x. 9. —b John v. 24; Col.
ii. 13-15; 1 Thess. i. 10; Heb. ii. 14; 1 Pet. i. 18, 19.
Q. 11. What was the ransom that Christ paid for us?
A. His own precious blood.-Acts xx. 28; 1 Pet. i. 19.
Q. 12. How was the new covenant ratified in his blood?
A. By being accompanied with4 his death; for that, as all other
testaments, was to be ratified by the death of the testator.-Gen. xxii.
18; Heb. ix. 16, viii. 10-12.
Q. 13. What is this new covenant?
A. The gracious, free, a immutable promise of God, made unto all
his elect fallen in Adam, to bgive them  Jesus Christ, and "in him
mercy, pardon, grace, and glory, dwith a re-stipulation of faith from
them unto this promise, and new obedience.-a Gen. iii. 15; Jer. xxxi.
31-34, xxxii. 40; Heb. viii. 10-12. —bGal. iii. 8, 16; Gen. xii. 3.Rom. viii. 32; Epkh i. 3, 4.-  Mark xvi. 16; John i. 12, x. 27, 28.
Q. 14. How did Christ procure for us grace, faith, and glory?
A. By the way of purchase5 and merit; for the death of Christ
deservedly procured of God that he should bless us with all6 spiritual
The death that Christ underwent was eternal in its own nature and tendence, —
not so to him, because of his holiness, power, and the unity of his person.
2 He suffered not as God, but he suffered who was God.
We are freed from the anger of God, by a perfect rendering to the full value
of what he required,-from the power of Satan, by absolute conquest on our behalf,
The new covenant is Christ's legacy, in his last will unto his people,-the eternal inheritance of glory being conveyed thereby.
5 The death of Christ was satisfactory in respect of the strict justice of God,meritorious in respect of the covenant between him and his Father.
6 All these holy truths are directly denied by the blasphemous Socinians; and




THE DOCTRINE OF CHRIST.                      483
blessings needful for our coming unto him. —Isa. liii. 11, 12; John
xvii. 2; Acts xx. 28; Rom. v. 17, 18; Eph. ii. 15, 16, i. 4; Phil. i. 29;
Tit. ii. 14; Rev. i. 5, 6.
Q. 15. What is the intercession of Christ?
A. His continual soliciting' of God on our behalf, begun here in
fervent prayers, continued in heaven by appearing as our advocate
at the throne of grace.-Ps. ii. 8; Rom. viii. 34; Heb. vii. 25, ix. 24,
x. 19-21; 1 John ii. 1, 2; John xvii.
CHAP. XIII.-OF CHRIST'S PROPHETICAL OFFICE.
Q. 1. Wherein doth the prophetical oqice of Christ consist?
A. In his embassage2 from God to man, revealing from the bosom
of his Father the whole mystery of godliness, the way and truth
whereby we must come unto God.-Matt. v.; John i. 18, iii. 32,
x. 9, 14, xiv. 5, 6, xvii. 8, xviii. 37.
Q. 2. How doth he exercise this office towards us?
A. By making known3 the whole doctrine of truth unto us in a
saving and spiritual manner.-I)cut. xviii. 18; Isa. xlii. 6;.Heb. iii. 1.
Q. 3. By what mneans doth he perform  all this?
A. Divers; as, first, a internally and  effectually, by his Spirit
writing his law in our hearts; secondly, boutwardly and instrumentally, by the Word preached. —a Jer. xxxi. 31-34; 2 Cor. iii. 3; 1 Thess.
iv. 9; Heb. viii. 1O. —  John xx. 31; 1 Cor. xii. 28; Eph. iv. 8-13;
2 Pet. i. 21
CHAP. XIV.-OF THE Two-FOLD ESTATE OF CHRIST.
Q. 1. In  what estate or condition doth Christ exercise these
oices?
A. In a two-fold estate; first, of humiliation456 or abasement;
secondly, of exaltation or glory.-Phil. ii. 8-10.
by the Papists, with their merits, masses, penance, and purgatory, by consequent,
overthrown.' To make saints our intercessors, is to renounce Jesus Christ from being a
sufficient Saviour.
2 Christ differed from all other prophets; first, in his sending, which was immediately from the bosom of his Father; secondly, his assistance, which was the
fulness of the Spirit; thirdly, his manner of teaching,-with authority.
3 To accuse his Word of imperfection, in doctrine or discipline, is to deny him
a perfect prophet, or to have borne witness unto all truth.
4 The humiliation of Christ shows us what we must here do and suffer,-his exaltation, what we may hope for.
5 The first of these holds forth his mighty love to us, the other his mighty power
in himself.
6 The only way to heaven is by the cross.




484                     THE PRINCIPLES OF
Q. 2. Wherein consisteth the state of Christ's humiliation?
A. In three things; first, ain his incarnation, or being born of
woman; secondly, bhis obedience, or fulfilling the whole law, moral
and ceremonial; thirdly, in his epassion, or enduring all sorts of
miseries, even death itself. — Luke i. 35; John i. 14; iRom. i. 3;
Gal. iv. 4; Heb. ii. 9, 14. —b  att. iii. 15, v. 17; Luke ii. 21; John
viii. 46; 2 Cor. v. 21; 1 Pet. i. 19; 1 John iii. 5. — Isa. liii. 4-6;
Heb. ii. 9; 1 Pet. ii. 21.
Q. 3. Wherein consists his exaltation?
A. In, first, his resurrection; secondly, ascension; thirdly, sitting
at the right hand of God;-by all which he was declared to be the
Son of God with power.-Matt. xxviii. 18; Rom. i. 4, vi. 4; Eph.
iv. 9; Phil. ii. 9, 1.0  1 Tim. iii. 16.
CHAP. XV.- OF THE PERSONS TO WHOM THE BENEFITS OF CHRIST'S OFFICES
DO BELONG.
Q. 1. Unto whom do the saving benefits of what Christ performneth,
in the execution of his offices, belong?
A. Only to his elect.l  3 -John xvii. 9; Isa. lxiii. 9; Heb. iii. 6,
x. 21.
Q. 2. Died he for no other?
A. None, in respect of his Father's eternal purpose, and his own intention of removing wrath from them, and procuring grace and glory
for them.-Acts xx. 28; Matt. xx. 28, xxvi. 28; Heb. ix. 28; John
xi. 51, 52; Isa. liii. 12; John iii. 16, x. 11-13, 15; Eph. v. 25; Rom.
viii. 32, 34; Gal. iii. 13; John vi. 37, 39; Rom. iv. 25; 2 Cor. v. 19, 20.
Q. 3. What shall become of them for whomn  Christ died not?
A. Everlasting torments for their sins; their portion in their own
place.-Mark xvi. 16; John iii. 36; Matt. xxv. 41; Acts i. 25.
Q. 4. For whom doth he make intercession?
A. Only for those who from eternity were given him by his Father.
-John xvii.; Heb. vii. 24, 25.
CHAP. XVI.-OF THE CHURCH.
Q. 1. How are the elect called, in respect of their obedience unto
Christ, and union with him?
A. His church.-Acts xx. 28; Eph. v. 32.
1 Christ giveth life to all that world for whom he gave his life.
2 None that he died for shall ever die.
S To say that Christ died for every man universally, is to affirm that he did no
more for the elect than the reprobates,-for them that are saved than for them
that are damned; which is the Arminian blasphemy.




THE DOCTRINE OF CHRIST.                      485
Q. 2. What is the church of Christ?
A. The whole company of God'sl 2 3 4 5 elect,  called bof God,  by
the Word and Spirit, dout of their natural condition, to the dignity
of his children, and e united unto Christ their head, by faith, in the
bond of the Spirit. —-  Acts ii. 47; 1 Tim. v. 21; Heb. xii. 22-24.bRom. i. 5, 6, ix. 11, 24; 1 Cor. iv. 15; 2 Tim. i. 9.-  Acts xvi. 14;
John iii. 8; 1 Cor. iv. 15; 1 Pet. i. 23; Ileb. viii. 10. dEph. ii.
11-13; Col. i. 13; Heb. ii. 14, 15; 1 Pet. ii. 9.-  John xvii. 21;
Eph. ii. 18-22.
Q. 3. Is this whole church always in the same state?
A. No; one part of it is militant, the other triumphant.
Q. 4. What is the church snilitant?
A. That portion of God's elect which, in their generation, cleaveth
unto Christ by faith, and fighteth against the world, flesh, and devil.
-Eph. vi. 11, 12; Heb. xi. 13, 14, xii. 1, 4.
Q. 5. TVhat is the church triumphacnt?
A. That portion of God's people who, having fought their fight
and kept the faith, are now in heaven, resting from their labours.Eph. v. 27; Rev. iii. 21, xiv. 13.
Q. 6. Are not the church of the Jews before the birth of Christ,
and the chuzrch of the Christians since, two churches?
A. No; essentially they are but one,6 differing only in some outward administrations.-Eph. ii. 11-16; 1 Cor. x. 3; GaL iv. 26, 27;
Heb. xi. 16, 26, 40.
Q. 7. 7Can this church be wholly overthrown on the earth?
A. No; unless the decree of God may be changed, and the promise of Christ fail.-Matt. xvi. 18, xxviii. 20; John xiv. 16, xvii.;
I Tim. iii. 15; 2 Tim. ii. 19.
CHAP. XVII. -O  FAITH.
Q. 1. By what means do we become actual members of this church
of God?
A. By a lively justifying faith,7 whereby we are united unto Christ,
1 The elect angels belong to this church.
2 No distance of time or place breaks the unity of this church: heaven and
earth, from the beginning of the world unto the end, are comprised in it.
3 No mention' in Scripture of any church in purgatory..  This is the catholic church; —though that term be not to be found in the
Word in this sense, the thing itself is obvious.
5 The pope, challenging unto himself the title of the head of the catholic church,
is blasphemously rebellious against Jesus Christ.
6 This is that ark out of which whosoever is shall surely perish.
7 Of this faith the Holy Spirit is the efficient cause, theWord, the instrumental;the Law indirectly, by discovering our misery; the Gospel immediately, by holding forth a Saviour.




486                     THE PRINCIPLES OF
the head thereof.-Acts ii. 47, xiii. 48; Heb. xi. 6, xii. 22, 23, iv. 2;
Rom. v. 1, 2; Eph. ii. 13, 14.
Q. 2. WThat is a justifying faith?
A. A "gracious resting uponl the free promises of God in Jesus
Christ for mercy, b with a firm persuasion of heart that God is a
reconciled Father unto us in the Son of his love. — 1 Tim. i. 16;
Job xiii. 15, xix. 25; Rom. iv. 5. —b HEeb. iv. 16; Rom. viii. 38, 39;
Gal. ii. 20; 2 Cor. v. 20, 21.
Q. 3. Have all this faith?
A. None but the elect of God.-Tit. i. 1; John x. 26; Matt. xiii.
11; Acts xiii. 48; Rom. viii. 30.
Q. 4. Do not, then, others believe that make profession?
A. Yes; with, first, historical faith, or'a persuasion that the things
written in the Word are true, James ii. 19; secondly, temporary faith,
which hath some joy of the affections, upon unspiritual grounds, in
the things believed.-Matt. xiii. 20; Mark vi. 20; John ii. 23, 24;
Acts vfii. 13.
CHAP. XVIII.-OF OUR VOCATION, OR GOD's CALLING US.
Q. 1. How come we to have this saving faith?
A. It is freely bestowed upon us and wrought in us by the Spirit
of God, in our vocation or calling.-John vi. 29, 44; Eph. ii. 8, 9;
Phil. i. 29; 2 Thess. i. 11.
Q. 2. What is our vocation, or this calling of God?
A. The free, gracious2 3 act of Almighty God, whereby in Jesus
Christ he calleth and translateth us from the state of nature, sin,
wrath, and corruption, into the state of grace and union with Christ,
by the mighty, effectual working of his Spirit in the preaching of
the Word.-Col. i. 12, 13; 2 Tim. i. 9; Deut. xxx. 6; Ezek. xxxvi.
26; Matt. xi. 25, 26; John i. 13, iii. 3, 8; Eph. i. 19; Col. ii. 12;
1 Cor. iv. 7; James i. 18; 2 Pet. ii. 20; Acts xvi. 14.
Q. 3. What do we ourselves perform  in this change, or work of
our conversion?
A. Nothing at all, being merely4 wrought upon by the free grace
and Spirit of God, when in ourselves we have no ability to any
thing that is spiritually good.-Matt. vii. 18, x. 20; John i. 13,
Faith is in the understanding, in respect of its being and subsistence, —in the
will and heart, in respect of its effectual working.
Our effectual calling is the first effect of our everlasting election.
3 We have no actual interest in nor right unto Christ, luntil we are thus called.
4 They who so boast of the strength of free-will in the worlk of our conversion,
are themselves an example what it is being given up to so vile an error,-destitute
of the grace of God.




THE DOCTRINE OF CHRIST.                    487
xv. 5; 1 Cor. xii. 3, ii. 5; 2 Cor. iii. 5; Eph. ii. 1, 8; Rom. viii. 26;
Phil. i. 6.
Q. 4. Doth God thus call all and every one?
A. All within the pale of the church are outwardly called by the
Word, none effectually but the elect.-Matt. xxii. 14; Rom. viii. 30.
CHAP. XIX.-OF JUSTIFICATION.
Q. 1. Are we accounted righteous and saved for our faith, when
we are thus freely called?
A. No, but merely by the imputation of the righteousness of
Christ, apprehended and applied by faith; for which alone the Lord
accepts us as holy and righteous.-Isa. xliii. 25; Rom. iii. 23-26,
iv. 5.
Q. 2. What, then, is our justification or righteousness before God?
A. The gracious, free actl of God, imputing the righteousness of
Christ to a believing sinner, and for that speaking peace unto his
conscience, in the pardon of his sin,-pronouncing him to be just and
accepted before him.-Gen. xv. 6; Acts xiii. 38, 39; Luke xviii. 14;
Rom. iii. 24, 26, 28, iv. 4-8; Gal. ii. 16.
Q. 3. Are we not, then, righteous before God by our own works?
A. No; for of themselves they can neither satisfy his justice, fulfil
his law, nor endure his trial.-Ps. cxxx. 3, 4, cxliii. 2; Isa. lxiv. 6;
Luke xvii. 10.
CHAP. XX.-OF SANCTIFICATION.
Q. 1. Is there nothing, then, required of us but faith only?
A. Yes; arepentance, and bholiness or new  obedience.-"Acts
xx. 21; Matt. iii. 2; Luke xiii. 3. b2 Tim. ii. 19; 1 Thess. iv. 7;
Heb. xii. 14.
Q. 2. What is repentance?
A. Godly asorrow for every known" 3 sin committed against God,
Legal and evangelical justification differ; first, on the part of the persons to be
justified, —the one requiring a person legally and perfectly righteous,-the other a
believing sinner; secondly, on the part of God, who in the one is a severe, righteous
judge,-in the other, a merciful, reconciled Father; thirdly, in the sentence, which
in the one acquitteth, as having done nothing amiss,-in the other, as having all
amiss pardoned.
2 Repentance includeth, first, alteration of the mind into a hatred of sin, before
loved; secondly, sorrow of the affections for sin committed; thirdly, change of the
actions arising from both.
3 Repentance is either legal, servile, and terrifying, from the spirit of bondage;
or evangelical, filial, and comforting, from the spirit of free grace and liberty,
which only is available.




488                     THE PRINCIPLES OF
b with a firm purpose of heart to cleave unto him for the future, e in
the killing of sin, the quickening of all graces, to walk before him in
newness of life. —  2 Cor. vii. 9-11; Acts ii. 37; Ps. li. 17.-b s.
xxxiv. 14; Isa. i. 16, 17; Ezek. xviii. 27, 28; Acts xiv. 15. —cEph.
iv. 21-24; RIom. vi. 12, 13, 18, 19, viii. 1; 2 Cor. v. 17; Gal. vi. 15.
Q. 3. Can we do this of ourselves?
A. No; it is a special gift and grace of God, which he bestoweth
on whom he pleaseth.-Lev. xx. 8; Deut. xxx.. 6; Ezek. xi. 19, 20;
2 Tim. ii. 25; Acts xi. 18.
Q. 4. Wherein doth the being of true repentance consist, without
which it is not acceptable?
A. In its' performance according to the Gospel rule, with faith
and assured hope of divine mercy.-Ps. li.; I John ii. 1, 2; 2 Cor.
vii. I0, 11; Acts ii. 38; Matt. xxvi. 75.
Q. 5. What is that holiness which is required of us?
A. That a universal,2 3 sincere obedience to the whole will of God,
bin our hearts, minds, wills, and actions, o whereby we are in some
measure made conformable to Christ, our head.- a Ps. cxix. 9; 1 Sam.
xv. 22; John xiv. 15; Rom. vi. 19; Heb. xii. 14; Tit. ii. 12; 2 Pet.
i. 5-7; Isa. i. 1 6, 17. —b 1 Chron. xxviii. 9; Deut. vi. 5; lMatt. xxii.
37. —  Rom. viii. 29; 1 Cor. xi. 1; Eph. ii. 21; Col. iii. 1-3; 2 Tim.
ii. 11, 12.
Q. 6. Is this holiness or obedience in us perfect-?
A. Yes, " in respect4 of all the parts of it, but bnot in respect of the
degrees wherein God requires it._a 2 Kings xx. 3; Job i. 1; Matt.
v. 48; Luke i. 6; 2 Cor. vii. 1; Eph. iv. 24; Tit. ii. 12.-b Isa.
lxiv. 6; Ps. cxxx. 3; Exod. xxviii. 38; Phil. iii. 12.
Q. 7. Will God accept of that obedience which falls so short of
what he requireth?
A. Yes, from  them:' whose persons he accepteth and justifieth
freely in Jesus Christ. —-Rom. xii. 1; Phil. iv. 18; ileb. xiii. 16;
1 John iii. 22; Eph. i. 6.
Q. 8. What are the parts of this holiness?
A. aInternal, in the quickening of all graces, purging all sins;
band external, in fervent and frequent prayers, alms, and all manner
of righteousness. —2 Heb. ix. 14; Eph. iii. 16, 17; Rom. ii. 29, vi. 12.
-bMatt. v. 20; Rom. viii. 1, 2; Eph. iv. 22, 23; Tit. ii. 12.  Particular precepts are innumerable.
1 Every part of Popish repentance-viz., contrition, confession, and satisfaction-was performed by Judas.
2 Alt faith and profession, without this holiness, is vain and of no effect.
3 True faith can no more be without true holiness than true fire without heat.
4 Merit of works in unprofitable servants, no way able to do their duty, is a
Popish miracle.
5 In Christ are our persons accepted fieely, and for him our obedience.




THE- DOCTRINE OF CHRIST.                   489
Q. 9. May not others perform these duties acceptably, as well as
those that believe?
A. No;1 all their performances in this kind are but abominable sins
before the Lord.-Prov. xv. 8; John ix. 31; Tit, i. 15; Heb. xi 6.
CHAP. XXI.-OF THE PRIVILEGES OF BELIEVERS.
Q. 1. What are the privileges of those that thus believe and repent?
A. First, union with  Christ; secondly, adoption  of children;
thirdly, Christian liberty; fourthly, a spiritual, holy right to the seals
of the new  covenant; fifthly, communion with all saints; sixthly,
resurrection of the body unto life eternal.
Q. 2. What is our union with Christ?
A. An a holy, spirituala3 conjunction unto him, as our b head,
e husband, and d foundation, e whereby we are made partakers of the
same Spirit with him, fand derive all good things from him. —a 1 Cor,
xii. 12; John xv. 1, 2, 5-7, xvii. 23.- bEph. iv. 15, v. 23; Col. i. 18.
-c-2 Cor. xi. 2; Eph. v. 25-27; Rev. xxi. 9.dMatt. xvi. 18; Eph.
ii. 20-22; 1 Pet. ii. 4-7.*-e Rom. viii. 9, 11; Gal. iv. 6; Phil. i; 19.
-fJohn i. 12, 1-6; Eph. i. 3.
Q. 3. What is our adoption?
A. Our gracious reception into the family of God, as his children,
and co-heirs with Christ.  John i. 12; Rom. viii. 15, 17; Gal. iv. 5;
Eph. i. 5.
Q. 4. How come we to know this?
A. By the especial working of the Holy4 Spirit in our hearts,
sealing unto us the promises of God, and raising up our souls to an
assured expectation of the promised inheritance. —Rom. viii. 15, 17;
Eph. iv. 30; 1 John iii. 1; Rom. viii. 19, 23; Tit. ii. 13.
Q. 5. What is our Christian liberty?
A. An' holy and spiritual afreedom  from the bslavery of sin, the
ebondage of death and hell, the d curse of the law,  Jewish ceremonies, and fthraldom  of conscience, purchased for us by Jesus'The best duties of unbelievers are but white sins.
2 By virtue of this union, Christ suffereth in our afflictions; and we fill up in
our bodies what remaineth as his.
3 From Christ, as head of the church, we have spiritual life, sense, and motion,
or growth in grace; secondly, as the husband of the church, love and redemption;
thirdly, as the foundation thereof, stability and perseverance.
I This is that great honour and dignity of believers, which exalts them to a
despising all earthly thrones.
s Our liberty is our inheritance here below, which we ought to contend for,
against all opposers.




490                    THE PRINCIPLES OF
Christ, and g revealed to us by the Holy Spirit. —a Gal. v. 1.-b John
viii. 32, 34, 36; Rom. vi. 17, 18; Isa. lxi. 1; 1 John i. 7; 2 Cor. v. 21.
cRom. viii. 15; Heb. ii. 15; 1 Cor. xv. 55, 57.  d Gal. iii. 13; Eph.
ii. 1.5, 16; Gal. iv. 5; Rom. viii. 1., —Acts xv. 10, 11; Gal. iii., iv., v.'2 Cor. i. 24; 1 Cor. vii. 23; 1 Pet. ii. 16. —  1 Cor. ii. 12.
Q. 6. Are we, then, whollyfreedfrom the moral law?
A. Yes, as a a covenant,' or as it hath any thing in it bringing into
bondage,-as the curse, power, dominion, and rigid exaction of obedience; bbut not as it is a rule of life and holiness._a Jer. xxxi.
31-33; Rom. vii. 1-3, vi. 14; Gal. iii. 19, 24; Rom. viii. 2; Gal.
v. 18.- b Matt. v. 17; Rom. iii. 31, vii. 13, 22, 25.
Q. 7. Are we not freed by Christ from  the magistrate's power
and human authority?
A. No; being ordained of2 God, and commanding for him, we owe
them  all lawful obedience.-Rom. xiii. 1-4; 1 Tim. ii. 1, 2; 1 Pet.
ii. 13-15.
CHAP. XXII.-OF THE SACRAMENTS OF THE NEW COVENANT IN PARTICULAR,
-A HOLY RIGHT WHEREUNTO IS THE FOURTH PRIVILEGE OF BELIEVERS.
Q. 1. What are the seals of the New Testament?
A. Sacraments instituted of Christ to be visible seals and pledges,
whereby God in him confirmeth the promises of the covenant to all
believers, re-stipulating of them growth in faith and obedience.Mark xvi. 16; John iii. 5; Acts ii. 38, xxii. 16; Rom. iv. 11; I Cor.
x. 2-4, xi. 26-29.
Q. 2. How doth God by these sacraments bestow grace upon us?
A. Not by any3 real essential conveying of spiritual grace by corporeal means, but by the way of promise, obsignation, and covenant,:confirming the grace wrought in us by the Word and Spirit.-Heb.
iv. 2; 1 Cor. x.; Rom. iv. 11, i. 17; Mark xvi. 16; Eph. v. 26.
Q. 3. How do ozur sacraments differ from  the sacraments of the
Jews?
A. Accidentally only, in things concerning the outward matter
and form, as their number, quality, clearness of signification, and the
like,-not essentially, in the things signified, or grace confirmed.I Cor. x. 1, 2, 3, &c.; John vi. 35; 1 Cor. v. 7; Phil. iii. 3; Col. ii. 11.
1 Nothing makes men condemn the law as a rule, but hatred of that universal
holiness which it doth require.
2 Rule and authority are as necessary for human society as fire and water for
our lives.
3 This is one of the greatest mysteries of the Roman magic and juggling, that
corporeal elements should have a power to forgive sins, and confer spiritual
grace.




THE DOCTRINE OF CHRIST.                    491
CHAP. XXIII.-OF BAPTISM.
Q. 1. Which are these sacraments?
A. Baptism and the Lord's supper.
Q. 2. What is baptism?
A. An a holy action, appointedl a of Christ, whereby being sprinkled
with water in the name of the whole Trinity, by a lawful minister of
the church,  we are admitted into the family of God, c and have the
benefits of the blood of Christ confirmed unto us. —  Matt. xxviii. 19;
Mark xvi. 15, 16. —bActs ii. 41, viii. 3. —Acts ii. 38,'39; John
iii. 5; Rom. vi. 3-5; 1 Cor. xii. 13.
Q. 3. To whom doth this sacrament belong?
A. Unto all to whom the promise of the covenant is made; that
is, to believers, and to their seed.-Acts ii. 39; Gen. xvii. 11, 12;
Acts xvi. 15; Rom. iv, 10, 11; 1 Cor. vii. 14.
Q. 4. How can baptism seal the pardon of all sins to us, all our
personal sins following it?
A. Inasmuch as it is a seal of that promise which gives pardon of
all to believers. —Acts ii. 39; Rom. iv. 11, 12.
CHAP. XXIV.-OF THE LORD'S SUPPER.
Q, 1. What is the Lord's supper?
A. An a holy action instituted and8 appointed by Christ, bto set
forth his death, e and communicate unto us spiritually his body and
blood by faith, being drepresented by bread and wine, eblessed by
his word, and prayer, f broken,4 poured out, and received of believers.
-  Matt. xxvi. 26-28; Luke xxii. 14-20; 1 Cor. xi. 23-25. —bLuke
xxii. 19; 1 Cor. xi. 25, 26. —-l Mark xiv. 22-24; 1 Cor. xi. 24, 25;
John vi. 63. — d 1 Co  xi. 23, 25. — 1 Cor. xi. 24; Matt. xxvi. 26.f Matt. xxvi. 26; MIark xiv. 22; Luke xxii. 19.
Q. 2. When did Christ appoint this sacrament?
A. On the night wherein he was betrayed to suffer.-1 Cor. xi. 23.
Q. 3. Whence is the right use of it to be learned?
Not the want, but the contempt of this sacrament, is damnable.
2 It is hard to say whether the error of the Papists, requiring baptism of absolute, indispensable necessity to the salvation of every infant, or that of the Anabaptists, debarring them from it altogether, be the most uncharitable.
3 Baptism is the sacrament of our new birth, this of our farther growth in
Christ.
4 No part of Christian religion was ever so vilely contaminated and abused by
profane wretches, as this pure, holy, plain action and institution of our Saviour:
witness the Popish horrid monster of transubstantiation, and their idolatrous
mass.




492                     THE PRINCIPLES OF
A. From  the word, practice, and actions of our Saviour, at its
institution.
Q. 4. What were the actions of our Savioour to be imitated by us?
A. First, blessing the elements by prayer; secondly, breaking the
bread, and pouring out the wine; thirdly, distributing them to the
receivers, sitting in a table-gesture.-Matt. xxvi. 26; Mark xiv. 22,
Luke xxii. 19, 20; 1 Cor. xi. 23, 24.
Q. 5. What were the words of Christ?
A. First, of command,-" Take, eat;" secondly, of promise,-" This
is my body;" thirdly, of institution for perpetual use,-" This do," &c.
-1 Cor, xi. 24-26.
Q. 6. Who are to be2 3 receivers of this sacrament?
A. Those only have a true right to the signs who by faith have
an holy interest in Christ, the thing signified.-1 Cor. xi. 27-29;
John vi. 63.
Q. 7. Do the elements remain bread and wine still, after the blessiJng of them?
A. Yes; all the spiritual change is wrought by the faith of the receiver, not the words of the giver: to them that believe, they are the
body and blood of Christ.-John vi. 63; 1 Cor. x. 4, xi. 29.
CHAP. XXV.-OF THE COMMUNION OF SAINTS, —THE FIFTIIH PRIVILEGE OF
BELIEVERS.
Q. 1. What is the communion of saints?
A. An holy conjunction4 between all God's people, wrought by
their participation of the same Spirit, whereby we are all made members of that one body whereof Christ is the head.-Cant. vi. 9; Jer.
xxxii. 39; John xvii. 22; 1 Cor. xii. 12; Eph. iv. 3-6, 13; 1 John
i. 3, 6, 7.
Q, 2. Of what sort is this union?
A. First, aspiritual and internal, in the enjoyment of the same
spirit and graces,-which is the union of the church catholic; secondly,
b external and ecclesiastical, in the same outward ordinance s,which
is the union of particular congregations.-a I Cor. xii. 12, 13; Eph.
Whatever is more than these, is of our own.
2 Faith in God's promises, which it doth confirm,-union with Christ, whereof it
is a seal,-and obedience to the right use of the ordinance itself,-are required of
all receivers.
3 There is not any one action pertaining to the spiritual nature of this sacrament,
not any end put upon it by Christ,-as, first, the partaking of his body and blood;
secondly, setting forth his death for us; thirdly, declaring of our union with him
and his,-but requires faith, grace, and holiness, in the receivers.
4 By virtue of this, we partake in all the good and evil of the people of God
throughout the world.




THE DOCTRINE OF CHRIST.                    493
xi. 16, 19-22; 1 Cor. x. 17; John xvii. 11, 21, 22; John x. 16;
Heb. ii. 11. —b1 Cor. i. 10, 11; Rom. xii. 5; 1 Cor. xii. 27, 28; Eph.
iv. 11-13; Phil. ii. 2; Col. iii. 15; 1 Pet. iii. 8.
CHAP. XXVI. -O  PARTICULAR CHURCHES.
Q. 1. What are particuclar churches?
A. Peculiar a assembliesl 2 of professors in one place, b under officers
of Christ's institution, enjoying the ordinances of God, dand leading lives beseeming their holy calling. —a Acts xi. 26; 1 Cor. iv. 17,
xi. 22; 2 Cor. i. 1,-b Acts xx. 17, 28, xiv. 23; 2 Cor. viii. 23; Heb.
xiii. 17.- 1 Cor. iii. 5; Rev. ii. 1-3. —ad2 Thess. iii. 5, 6, 1; Gal.
vi. 16; Phil. iii. 17; 1 Thess. ii. 12.
Q. 2. What are the ordinary officers of such churches?
A. First, apastors or doctors,3 to teach and exhort.; secondly,
elders, to assist in rule and government; thirdly, c deacons, to provide
for the poor. -  Rom. xii. 7, 8; Eph. iv. 11; 1 Cor. xii. 28, —b Rom.
xii. 8; 1 Tim. v. 1 7. — Acts vi. 2, 3.
Q. 3. What is required of these officers, especially the chiefest, or
ministers?
A. a That they be faithful in the ministry committed unto them;
bsedulous in dispensing the Word;  watching for the good of the
souls committed to them; dgoing before them  in an example of all
godliness and holiness of life. —a   Cor. iv. 2; Acts xx. 18-20. —
b2 Tim. ii. 15, iv. 1-5.- Tit. i. 13; 1 Tim. iv. 15, 16. —dTit. ii. 7;
1 Tim. iv. 12; 3Iatt. v. 16; Acts xxiv. 16.
Q. 4. What is required in the people unto them?.
A. Obedience ato their message and ministry; b honour and love
to their persons; C maintenance to them and their families. —- 2 Cor.
v. 20; Rom. vi. 17; Heb. xiii. 17; 2 Thess. iii. 14; Rom. xvi. 19;
2 Cor. x. 4-6.-b L Cor. iv. 1; Gal. iv. 14; I Tim. v. 17, 18.-C Luke
x. 7; James v. 4; 1 Tim. v. 117, 18; 1 Cor. ix. 9-13.
CHAP. XXVII.-OrF THE LAST PRIVILEGE OF BELIEvERS, —BEING THE DOOR
OF ENTRANCE INTO GLORY.
Q. 1. What is Di]e resurrection of the flesh?
A. An act of the4 mighty power of God's Holy Spirit, applying
Every corruption doth not presently unchurch a people.
2 Unholiness of fellow-worshippers defileth not God's ordinances.
3 Ministers are the bishops of the Lord; lord-bishops came from Rome.
4 The resurrection of the flesh hereafter is a powerful motive to live after the
Spirit here.




494,      THE PRINCIPLES OF THE DOCTRINE OF CHRIST.
unto us the virtue of Christ's resurrection, whereby, at the last day,
ie will raise our whole bodies from the dust, to be united again unto
our souls in everlasting happiness.-Job xix. 25-27; Ps. xvi. 9-11;
Isa. xxvi. 19; Ezek. xxxvii. 2, 3; Dan. xii. 2; 1 Cor. xv. 16, &c.;
Rev. xx. 12, 13.
Q. 2. What is the end of this whole dispensation?
A. The glory of God in our eternal salvation.
To Him be all glory and honour for evermore!  Amen.
Imprimatur.
JOHN DOWNAME,
END OF VOL. I.
EDINBURGH: PRINTED BY JORNSTONE AND HUINTER, l14 HIGH STREET,