THE
GLORIOUS MYSTERY
OF THE
PERSON OF CHRIST,
GOD AND MAN.
TO WHICH ARE SUBJOINED,
MEDITATIONS AND DISCOURSES
ON THE
GLORY OF CHRIST.
BY JOHN OWEN, D.D.
WITH AN INTRODUCTORY NOTICE,
BY REV. JOHN HENDRICKS.
NEW-YORK:
ROBERT CARTER, 58 CANAL STREET
1839.
THE HEW YORK
vmv:\^ ■■'■'■■''
ASTOR, LENOX AND
miEN FOUNDATIONS'
R I919
Nb\v-Y ore:
Printed by Scatcherd & Adams,
No. 38 Gold Street.
INTRODUCTORY NOTICE.
Since my first acquaintance with the works of Dr. Owen, I
have admired the great talent and ability which have been uni-
versally accorded to them, and, (I trust.) have been edified by
the marrow of sound doctrine, and the rich delineation of Chris-
tian experience by which they are characterized. Of his nume-
rous and valuable writings, the treatises " On the Person," and
" On the Glory of Christ," stand conspicuous for the importance
of their subjects, and the manner in which they are treated. I
long felt that the republication of them here, and a more general
diffusion of them among American Christians, would greatly
subserve the interests of sound and experimental religion. In
consequence, I issued some time since proposals for their re-
publication, and with considerable labour I have obtained a
respectable number of subscribers. I feel happy in now being
able to supply my subscribers with an edition in every respect
beautifully and thoroughly executed. 1 doubt not that the
remainder of the edition, beyond the supply of subscribers, will
meet with a ready demand. There is no religious work which
more richly deserves it.
As the Godhead of Christ, and that eternal redemption which
he wrought out as Mediator in our nature, lay near my heart,
so the greatest anxiety which I felt as a preacher, and do still
feel, is that, by the blessing of God, I might have some small
share in setting forth the glory of the Lord Jesus in as full an
orb of glory as is possible before the eyes of men. Christians
in general do not know half as much as they might of the per-
son of him whom their souls profess to love. While the ene-
mies of the true divinity, and mediatorial glory of the Re-
deemer, employ their intellectual power and skill in perverting
Scripture, and assailing the truth, it becomes every Christian to
be well-instructed, rooted, and grounded in these fundamental
and vital doctrines of his faith. To expand the mind, inflame
the hearts, and establish the faith of Christians in relation to the
person and work of Christ, I could not conceive any way more
effectual than to put in their hands, " Owen ox the Person
and Glory op Christ." It will fill the mouths of God's people
XVI INTRODUCTORY NOTICE.
with arguments ; and it will furnish the minister of the sanc-
tuary with appropriate materials, when he appears before the
public on these interesting topics. These are the considerations
which induced me to publish the following work by subscrip-
tion ; " a work," to express myself in the language of a learned
Episcopal divine, " without comparison the best written in the
English language on this momentous subject."
The numerous works of Dr. Owen cover the whole field of
Theology. Though all his works are invaluable ; yet as some
subjects are more important than others, and as no subject is of
more vital interest than the Person of Christ, and as this treatise
on it is so masterly, and rich, it may be considered as one of the
most valuable of the treasures scattered throughout his writings.
It is indeed an antepast of heaven. It is related that the treatise
on "the Glory of Christ," was written near the close of his life,
and was passing through the press when he lay on his dying
bed. Word was brought to him that the last sheet was then
finished, when he lifted up his eyes, and said, " lam noto going
to behold the Glory of Christ in a manner such as I have never
yet seen him" Dr. Owen, great as he was in learning, did not
indulge himself in vain speculations, but exerted his power in
laying open divine, by divine truth. Hence he is placed in
high distinction and elevation by all orthodox ministers, and he
is sometimes termed uthe prince of Divines."
For the loss of my time connected with the labour of procuring
subscriptions, and delivering the book, together with the ex-
pense of publication, I never expect to be paid in this world.
May the blessing of the Son of God, the uncreated angel of the
eternal covenant, whom my soul loves, and whose praise I have
proclaimed, and desire to proclaim in the great congregation,
rest in life and in death upon me, and upon all my subscribers
to whom the community is indebted lor the republication of
this work. May He, whose person and glory are here exhibited,
irradiate the minds, and sanctify the hearts of all those into
whose hands this work may fall. May the saving knowledge
of Jesus cover the earth as the waters cover the sea.
JOHN HENDRICKS.
Rhinebeck, September, 1839.
CONTENTS.
THE PERSON OF CHRIST.
The Life of the Author, ...... Page xix
Preface, xxv
Chap. I. Peter's confession, Mat. xvi. 16. Conceits of the Papists thereon. The
substance and excellency of that confession, - - - -49
Chap. II Opposition made unto the church as built on the person of Christ, 57
Chap. III. The person of Christ the most ineffable effect of divine wisdom and
goodness. Thence the next cause of all true religion. In what sense it is
so, 69
Chap. IV. The person of Christ the foundation of all the counsels of God, 80
Chap. V. The person of Christ the great representative of God and his will, 94
Chap. VI. The person of Christ the great repository of sacred truth. Its rela-
tion thereunto, - - - - - - - -112
Chap. VII. Power and efficacy communicated unto the office of Christ for the
salvation of the church from his person, - - 119
Chap. VIII. The faith of the church under the Old Testament in and concerning
the person of Christ, ---._-_ 138
Chap. IX. Honour due to the person of Christ ; the nature and causes of it, 142
Chap. X. The principal of the assignation of divine honour unto the person of
Christ, in both the branches of it ; which is faith in him, - - 162
Chap. XI. Obedience unto Christ, the nature and causes of it, - - 181
Chap. XII. The especial principle of obedience unto the person of Christ, which
is love. Its truth and reality vindicated, .... jgg
Chap. XIII. The nature, operations, and causes of divine love, as it respects the
person of Christ, ....... 200
Chap. XIV. Motives unto the love of Christ, - - - - 215
Chap. XV. Conformity unto Christ, and following his example, - 224
Chap. XVI. An humble inquiry into, and prospect of the .infinite wisdom of
God, in the constitution of the person of Christ, and the way of salvation there-
by, 236
3
XV11I CONTENTS.
Chap. XVII. Other evidences of divine wisdom, in the contrivance of the work
of redemption in and by the person of Christ, in effects evidencing a condecency
thereunto, Page 271
Chap. XVIII. The nature of the person of Christ, and the hypostatical union of
his natures declared, ------- 293
Chap. XIX. The exaltation of Christ ; with his present state and condition in
glory, during the continuation of his mediatory office, - 309
Chap. XX. The exercise of the mediatory office of Christ in heaven, - 230
THE GLORY OF CHRIST.
Chap. I. The explanation of the text, ..... 373
Chap. II. The glory of the person of Christ, as the only representative of God
unto the church, .-.----- 384
Chap. III. The glory of Christ in the mysterious constitution of his person, 403
Chap. IV. The glory of Christ in his susception of the office of a Mediator.
First, In his condescension, --.--- 425
Chap. V. The glory of Christ in his love, - - - - 439
Chap. VI. The glory of Christ in the discharge of his mediatory office, - 448
Chap. VII. The glory of Christ in his exaltation, after the accomplishment of
the work of mediation in this world, ----- 454
Chap. VIII. Representations of the glory of Christ under the Old Testament, 461
Chap. IX. The glory of Christ in his intimate conjunction with the church, 467
Chap. X. The glory of Christ in the communication of himself unto believ-
ers, 478
Chap. XI. The glory of Christ in the recapitulation of all things in him, 490
Chap. XII. Differences between our beholding the glory of Christ by faith in this
world, and by sight in heaven. The first of them explained, - - 499
Chap. XIII. The second difference between our beholding the glory of Christ
by faith in this world, and by sight in heaven, - 519
Chap. XIV. Other differences between our beholding the glory of Christ by
faith in this world, and by sight in heaven, - 544
Chap. XV. Application of the foregoing meditations concerning the glory of
Christ. First, In an exhortation unto such as are not yet partakers of him, 554
Chap. XVI. The way and means of the recovery of spiritual decays, and of
obtaining fresh springs of grace, ..... 573
THE LIFE OF THE AUTHOR.
He derived his pedigree from Lewis Owen of Kywn, near Dolle-
gelle, Esq. who was lineally descended from a younger son of Kewelyn
ap Gwrgan, prince of Glamorgan, lord of Cardifle ; this being the
last family of the five regal tribes of Wales. Henry Owen, the fa-
ther of the Doctor, was for some time minister at Stadhani in Oxford-
shire, and reckoned a strict puritan. John Owen was his second
son, who was born at Stadham, 1616. Such was his proficiency in
learning, that he was admitted to the university at about 12 years of
age. He then pursued his studies with such diligence, that for se-
veral years he allowed himself but four hours sleep in a night. His
whole aim and ambition was, as he himself afterwards confessed with
shame and sorrow, to rise to some eminence in church or state, to
each of which he was indifferent. When Laud imposed several su-
perstitious rites on the university of Oxford, Mr. Owen had received
so much light, that his conscience could not submit to them ; and
God had now made such gracious impressions on his heart as in-
spired him with a zeal for the purity of his worship, and reformation
in the church. The change of his judgment soon discovered itself
on thi3 occasion ; whereupon his friends forsook him as one infected
with puritanism, and he became so obnoxious to the Laudensian par-
ty that he was forced to leave the college. About this time he was
exercised with many perplexing thoughts about his spiritual state,
which, with his outward troubles, threw him into a deep melancholy,
which lasted three mouths, and it was near five years before he at-
tained to a settled peace. When the civil war commenced, he own-
ed the parliament's cause ; which his uncle, who had supported him
at college, being a zealous royalist, so vehemently resented, that he
turned him at once out of his favour, and settled his estate upon ano-
ther person. He then lived as chaplain with a person of honour,
who, though a royalist, used him with great civility ; but, he going at
length into the king's army, Mr. Owen went to London, where he
was a perfect stranger. He went one Lord's-day to Aldermanbury
church, with a view to hear Mr. Calamy ; but, alter waiting a long
time, a country minister (of whom he never could hear anything
any more) came into the pulpit, and preached on Matth. viii. 26.
XX THE LIFE OF THE AUTHOR.
which discourse was blest for the removing of his doubts, and laid
the foundation of that solid peace and comfort which he afterwards
enjoyed as long as he lived. His bodily health was now restored,
and he wrote his book called ' A Display ofJLrminianismf which made
way for his advancement. The committee for ejecting scandalous
ministers, presented him, on account of it, with the living of Fordham
in Essex, where he continued a year and a half, to the great satisfac-
tion of the parish and country round about. On a report that the se-
questred incumbent was dead, the patron, who had no regard for Mr.
Owen, presented the living to another ; whereupon the people at Cog-
geshall, about five miles distant, invited him to be their minister, and
the Earl of Warwick, the patron, readily gave him the living ;
where he preached to a more judicious and more numerous congre-
gation, (seldom fewer than 2000) with great success. Hitherto he
had been a Presbyterian ; but upon further inquiry he was convinced
that the Congregational plan was most agreeable to the New Testa-
ment ; he accordingly formed a church upon it, which long flourish-
ed, and 'subsists in good condition to this day. So great a man
could not be concealed. He was sent for to preach before the par-
liament, which he did April 29, 1646, on Acts xvi. 2. and several
times afterwards on special occasions, particularly the very day after
the death of Charles I. His discourse was on Jer. xv. 19, 20. which
deserves to be recorded as a perpetual monument of his integrity,
wisdom, and modesty. Soon after, calling upon General Fairfax,
(with whom he became acquainted at the siege of Colchester) he met
with Cromwell, who laying his hands upon his shoulders, said to
him, ' Sir, you are the person I must be acquainted with ;' and from this
time contracted an intimate friendship with him, which continued to
his death. He iuformed him of his intended expedition into Ire-
land, and insisted upon his company there to reside in the college at
Dublin. With great reluctance, and after much deliberation, Mr.
Owen complied, and continued there about a year and a half, preach-
ing and overseeing the affairs of the college. He then returned to
Coggeshall, but was soon called to preach at Whitehall.
In September 1650, Cromwell required him to go with him into
Scotland, and he being averse to go, procured an order of Parlia-
ment. He staid at Edinburgh about half a year; and once more
returned to his people at Coggeshall, with whom he hoped to have
spent the remainder of his days. But he was soon afterwards called
by the House of Commons to the deanry of Christ-Church, Oxford,
THE LIFE OF THE AUTHOR. Xxi
which, with the consent of his church, he accepted ; and in the fol-
lowing year (when he was also diplomated D. D.) he was chosen vice-
chancellor of the university, in which office he continued about five
years. This honourable trust he managed with singular prudence.
He took care to restrain the vicious, to encourage the pious, to pre-
fer men of learning and industry, and under his administration the
whole body of that university was visibly reduced to good order, and
furnished with a number of excellent scholars, and persons of distin-
guished piety. He discovered great moderation both towards Pres-
byterians and Episcopalians, to the former of whom he gave several
vacant livings at his disposal, and the latter he was ever ready to
oblige. A large congregation of them, statedly celebrated divine
service very near him, according to the liturgy of the church of Eng-
land, but he never gave them the least disturbance, though he was of.
ten urged to it. He was hospitable in his house, generous in his fa-
vours, and charitable to the poor, especially to poor scholars, some of
whom he took into his own family, and maintained at his own charge,
giving them academical education. He still redeemed time for his
studies, preaching every other Lord's day at St. Mary's, and often at
Stadham, and other adjacent places, and writing some excellent books.
In 1657 he gave place to Dr. Conant as vice-chancellor, and in 1659
he was cast out of his deanry, not long after Richard's being made
protector. It has been said*, that he had a principal hand in depos-
ing Richard, but this he himself and his friends solemnly denied.
After the Doctor had quitted his public station, he retired to Stad-
ham, where he possessed a good estate, and lived privately, till the
persecution grew so hot that he was obliged to remove from place to
place, and at length came to London, where he preached as he had
* Mr. Baxter says in his Life, ' Dr. Owen and his assistants did the main-
work.' In the memoirs of Dr. Owen this is contradicted, with some degree of
asperity. Dr. Calamy as warmly maintains it, by relating what Dr. Manton
had declared to several then living, viz. ' That being invited to the meeting at
Wallingford-house, standing in a passage, he 'distinctly heard Dr. Owen say
with vehemence, He must come down, and he shall come down.' But this is no
decisive evidence, as the Doctor might not then be speaking of the Protector ; and
it is confessed that Dr. Manton did not so understand him till after the event.
Mr. Baxter, however, stands exculpated from any intention to propagate false-
hood concerning Mr. Owen, by what Mr. Sylvester relates in his preface, « That
he wrote to Mrs. Owen in a most affectionate and respectful manner, to desire
her to send him what she could in favour of the Doctor, that he might insert it, or
expunge the above passage; but that his offer was rejected with contempt.'
XXII THE LIFE OF THE AUTHOR.
opportunity, and continued writing. His animadversions on a po-
pish book, called Fiat Lux (for which Sir E. Nichols procured
him the bishop of London's licence) recommended him to the esteem
of the Lord Chancellor Hyde, who assured him, that 'he had deserved
the best of any English Protestant of late years, and that the church
was bound to own and advance him ;' at the same time offering him
preferment, if he would accept it : but expressed his surprise that so
learned a man should embrace the novel opinion of Independency.
The Doctor offered to prove that it was practised for several hun-
dred years after Christ, against any bishop his lordship should please
to appoint. They had further discourse about liberty of conscience,
&c. But notwithstanding all the good service the Doctor had done
the Church of England, he was persecuted from place to place, and
once very narrowly escaped being seized by some troopers at Ox-
ford, who came in pursuit of him to the house where he was, but rode
off on being told by the mistress that he was gone early that morn-
ing, which she thought had been the case. When laid aside here, he
had thoughts of going into New England, where he was invited to the
government of their university, but he was stopped by particular or-
ders from the king. He was afterwards invited to be professor of
divinity in the United Provinces ; but he felt such a love for his na-
tive country, that he could not quit it so long as there was any oppor-
tunity of being serviceable in it. During Charles's indulgence, he wa3
assiduous in preaching, and set up a lecture, to which many persons
of quality and eminent citizens resorted. The writings which he still
continued to produce, drew upon him the admiration and respect of se-
veral persons of honour, who were much delighted in his conversation,
particularly the Earl of Orrery, the Earl of Anglesea, Lord Willough.
by of Parham, Lord Wharton, Lord Berkley, aud Sir John Trevor.
When he was at Turnbridge, the Duke of York sent for him, and
several times discoursed with him concerning the Dissenters, &c.
and after his return to London, he was sent for by King Charles him-
self, who discoursed with him two hours, assuring him of his favour
and respect, telling him he might have access to him when he would.
At the same time he assured the Doctor, he was for liberty of con-
•science, and was sensible of the wrong that had been done to the Dis-
senters ; as a testimony of which he gave him one thousand guineas
to distribute among those who had suffered the most. The Doctor
had some friends also among the bishops, particularly Dr. Wilkins,
bishop of Chester, and Dr. Barlow, bishop of Lincoln, formerly his
THE LIFE OF THE AUTHOR. XXU1
tutor, who (when he applied to him on behalf of John Bunyan) pro-
mised to 'deny him nothing that he could legally do ;' though in this
case he hardly fulfilled his word. This bishop once asked the Doc-
tor, 'What can you object to our liturgical worship which I cannot
answer V The Doctor's answer occasioned the bishop to make a
pause ; on which the Doctor said, ' Don't answer suddenly, but take
time till our next meeting;' which never happened. His great
worth procured him the esteem of many strangers, who resorted to
him from foreign parts ; and many foreign divines having read his
Latin works, learned English for the benefit of the rest. His cor-
respondence with the learned abroad was great ; and several tra-
velled into England to see and converse with him. His many la-
bours brought upon him frequent infirmities, whereby he Mas greatly
taken off" from his public service, though not rendered useless, for he
was continually writing, whenever he was able to sit up. At length he
retired to Kensington. As he was once coining from thence to Lon-
don, two informers seized upon his carriage ; but he was discharged
upon the interposition of Sir Edmond Godfrey, a justice of the peace,
who happened to come by at that instant. The Doctor afterwards re-
moved to an house of his own at Ealing, where he finished his course.
He there employed his thoughts on the other world, as one who was
drawing near it, which produced his i Meditations on the Glory of
Christ,' in which he breathed out the devotion of a soul continually
growing in the temper of the heavenly state. Mr. Wood's ill-natured
reflection, 'that he did very uuwillingly lay down his head and die/
needs no other answer than the following extract from a letter which
he dictated to a particular friend but two days before his death: "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 wearisome, through
strong pains of various sorts, which are all issued in an intermitting
fever. All things were provided to carry me to London to-day, ac-
cording to the advice of my physicians ; but we are all disappointed,
by my utter disability to undertake the journey. I am leaving the ship
of the church in a storm ; but whilst the great Pilot is in it, the loss
of a poor under-rower will be inconsiderable. Live, and pray, and
hope, and wait patiently, and do not despond : the promise stands
invincible, that he will never leave us, nor forsake us," &c. He died
on Bartholomew-day, 1683, aged 67. His character (which is drawn
at length in his Memoirs) may be briefly summed up as follows : As-
to his person, his stature was tall ; his visage grave, majestic, and
XXIV THE LIFE OF THE AUTHOR.
comely ; his aspect and deportment, genteel ; his mental abilities,
incomparable; his temper, affable and courteous ; his common dis-
course moderately facetious. He was a great master of his passions,
especially that of anger; and possessed great serenity of mind, nei-
ther elated with honour or estate, nor depressed with difficulties. Of
great moderation in his judgment, and of a charitable spirit, willing to
think the best of all men as far as he could, not confining Christianity
to a party. A friend of peace, and a diligent promoter of it among
Christians. In point of learning, he was one of the brightest orna-
ments of the university of Oxford. Mr. Wood, after some base re-
flections, thinks fit to own, That 'he was a person well skilled in the
tongues, Rabinical learning, and Jewish rites ; that he had a great
command of his English pen, and was one of the fairest and genteel-
est writers that appeared against the church of England.' His Chris-
tian temper in managing controversy was indeed admirable. He was
well acquainted with men and things, and would shrewdly guess a
man's temper and designs on the first acquaintance. His labours as
a minister of the gospel were incredible. He was an excellent preach-
er, having a good elocution, graceful and affectionate. Pie could, on
all occasions, without any premeditation, express himself pertinently
on any subject ; yet his sermons were mostly well studied and digest-
ed, though he generally used no notes in the pulpit. His piety and
devotion were eminent, and his experimental knowledge of spiritual
things very great. In all relations he behaved himself like a great
Christian.
It ought to be mentioned (as one of his successors observes) to
Dr. Owen's honour, that he seems to have been one of the first of our
countrymen who entertained just and liberal notions of the right of
private judgment, and of toleration ; which he was honest and zea-
lous enough to maintain in his writings, when the times were the
least encouraging ; for he not only published two pleas for indulgence
and toleration in 1667, when the Dissenters were suffering persecu-
tion under Charles II. but took the same side much earlier, pleading
very cogently against intolerance, in an essay for the practice of
church-government, and a discourse of toleration, both which are
printed in the collection of his sermons and tracts ; and clearly ap-
pear to have been written, and were probably first published about the
beginning of 1647, when the parliament was arrived at full power, and
he was much in repute.
He was buried at Bunhill, with uncommon respect, where he has
a tomb-stone with a Latin inscription.
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 believtth, shall not make haste, Isa. xxviii. 16. Yet it was also fore-
told concerning him, that this precious foundation should be for a stone of
stumbling, and for a rock of ofience, to both the houses of Israel ; for a
gin, and for a snare, unto the inhabitants of Jerusalem: bo as that many
among them should stumble and fall, and be broken, and be snared, and
be taken, Isa. viii. 14, 15. According unto this promise and prediction, it
hath fallen out in all ages of the church, as the Apostle Peter declares
concerning the first of them: Wherefore (faith he) also it is contained in
the Scripture, Behold, I lay in Zion a chief corner stone, elect, precious ;
and he that believeth on him, shall not be confounded. Unto you there-
fore which believe, he is precious ; but unto them Avhich be disobedient,
the stone which the builders disallowed, the same is made the head of
the corner, and a stone of stumbling, and a rock of offence, even to them
which stumble at the word, being disobedient, whereunto also they were
appointed, 1 Pet. ii. 6, 7, 8.
Unto them that believe unto the saving of the soul, he is, he always
hath been, precious ; the Sun, the Rock, the life, the bread of their
souls, every thing that is good, useful, amiable, desirable here, or unto
eternity. In, from, and by him, is all their spiritual and eternal life, light,
power, growth, consolation and joy here, with everlasting salvation here-
after. By him alone do they desire, expect and obtain deliverance from
that woful apostacy from God, which is accompanied withal, which con-
taineth in it virtually and meritoriouslv, whatever is evil, noxious and
destructive to our nature, and which, without relief, will issue in eternal
misery. By him are they brought into the nearest cognation, alliance,
and frendship with God, the firmest union unto him, and the most holy
communion with him, that our finite natures are capable of, and so con-
ducted unto the eternal enjoyment of him. For in him shall all the seed
of Israel be justified, and shall glory, Isa. xlv. 25. For Israel shall be
saved in the Lord, with an everlasting salvation, they shall not be asham-
ed nor confounded world without end, ver. 17.
On these and the like accounts, the principal design of their whole
4
XXVI PREFACE.
lives, unto whom he is thus precious, is to acquaint themselves with him,
the mystery of the wisdom, grace and love of God, in his person and me-
diation, as revealed unto us in the Scripture, which is "life eternal," John
xvii. 3. to trust in him, and unto him, as unto all the everlasting concern-
ments of their souls, to love and honour him with all their hearts, to en-
deavour after conformity unto him, in all those characters of divine
goodness and holiness, which are represented unto them in him. In
these things consist the soul, life, power, beauty and efficacy of Chris-
tian religion, without which, whatever outward ornaments may be put
upon its exercise, it is but an useless, lifeless carcase. The whole of this
design is expressed in those heavenly words of the apostle, Phil. iii. 8 —
12. " Yea, doubtless, and I count all things but loss, for the excellen-
cy of the knowledge of Christ Jesus my Lord ; for whom I have suf-
fered the loss of all things, and do count them but dung, that I may
win Christ, and be found in him, not having mine own righteousness,
which is of the law, but that which is through the faith of Christ, the
righteousness which is of God by faith ; that I may know him, and the
power of his resurrection, and the fellowship of his sufferings, being made
conformable unto his death ; if by any means I might attain unto the re-
surrection of the dead : not as though I had already attained, either were
already perfect: but I follow after, if that I may apprehend that for which
also I am apprehended of Christ Jesus." This is a divine expression of
that frame of heart, of that design which is predominant and efficacious
in them unto whom Christ is precious.
But, on the other hand, according unto the forementioned prediction,
as he hath been a sure foundation unto all that believe ; so he hath in like
manner been a stone of stumbling, and a rock of offence, unto them that
stumble at the word, being disobedient, whereuntothey also were appoint-
ed. There is nothing in him, nothing wherein he is concerned, nothing
of him, his person, his natures, his office, his grace, his love, his power,
his authority, his relation unto the church, but it hath been unto many a
stone of stumbling and rock of offence. Concerning these things have
been all the woful contests, which have fallen out, and been managed
among those that outwardly have made profession of the Christian reli-
gion. And the contentions about them do rather increase than abate,
unto this very day ; the dismal fruits whereof the world groaneth under,
and is no longer able to bear. For as the opposition unto the Lord Christ
in these things by men of perverse minds, hath ruined their own souls, as
having dashed themselves in pieces against this everlasting Rock ; so,
in conjunction with other lusts and interests of the carnal minds of mer,
it hath filled the world itself with blood and confusion.
The re-enthroning of the person, spirit, grace, and authority of Christ in
the hearts and consciences of men, is the only way whereby an end may
be put unto these woful conflicts. But this is not to be expected in any
degree of perfection, amongst them who stumble at this stone of offence,
PREFACE. XXVH
whereunto they are appointed, though in the issue he will herein also send
forth judgment unto victory, and all the meek of the earth shall follow after
it. In the mean time, as those unto whom he is thus a rock of offence, in
his person, his spirit, his grace, his office and authority, are diligent and
restless, (in their various ways and forms, in lesser or higher degrees, in
secret artifices, or open contradictions unto any or all of them, under vari-
ous pretences, and for divers ends, even secular advantages some of them,
which the craft of Satan hath prepared for the ensnaring of them) in all
the ways of opposition unto his glory ; so it is the highest duty of them un-
to whom he is precious, whose principal design is to be found built on him
as the sure foundation; as to hold the truth concerning him, (his person,
spirit, grace, office, and authority) and to abound in all duties of faith, love,
trust, honour and delight in him ; so also to declare his excellency, to plead
the cause of his glory, to vindicate his honour, and to witness him as the
only rest and reward of the souls of men, as they are called and have op-
portunity.
This and no other is the design of the ensuing treatise, wherein as all
things fall unspeakably short of the glory, excellency, and sublimity of
the subjects treated of, (for no mind can conceive, no tongue can express
the real substantial glory of them), so there is no doubt but that in all
the parts of it, there is a reflection of failings and imperfections from the
weakness of its author. But yet I must say with confidence, that in the
whole, that eternal truth of God concerning the mystery of his wisdom,
love, grace, and power, in the person and mediation of Christ, with our
duties towards himself therein, even the Father, Son, and eternal Spirit,
is pleaded and vindicated, which shall never be shaken by the utmost en-
deavours and oppositions of the gates of hell.
And in the acknowledgment of the truth concerning these things con-
sists that faith, in an especial manner, which was the life and glory of the
primitive church, which they earnestly contended for, wherein and whereby
they were victorious against all the troops of stumbling adversaries, by
whom it was assaulted. In giving testimony hereunto, they loved not
their lives unto death, but poured out their blood like water, under all the
Pagan persecutions, which had no other design but to cast them down and
separate them from this impregnable rock, this precious foundation. In
the defence of these truths did they conflict in prayers, studies, travels, and
waitings, against the swarms of seducers, by whom they were opposed.
And for this cause I thought to have confirmed the principal passages of
the ensuing discourse with some testimonies from the most ancient writ-
ers of the first ages of the church ; but I omitted that course, as fearing
that the interposition of such passages might obstruct instead of promo-
ting the edification of the common sort of readers, which I principally in-
tended. Yet withal I thought not good utterly to neglect that design, but
to give at least a specimen of their sentiments about the principal truths
pleaded for, in this preface to the whole. But herein also I met with a
XXV111 PREFACE.
disappointment: for the bookseller having, unexpectedly to me, finished
the printing of the discourse itself, I must be contented to make use of
what lieth already collected under my hand, not having leisure or time to
make any farther inquiry.
I shall do something of this nature the rather, because I shall have occa-.
sion thereby to give a summary account of some of the principal parts of
the discourse itself, and to clear some passages in it, which by some may
be apprehended obscure.
Chap. I. The foundation of the whole is laid in the vindication of those
words of our blessed Saviour, wherein he declares himself to be the Rock
whereon the church is built, Matt. xvi. 18. "And I say unto thee, that
thou art Peter, and upon this rock I will build my church, and the gates of
hell shall not prevail against it." The pretended ambiguity of these
words hath been wrested by the secular interests of men to give occasion
unto that prodigious controversy among Christians, namely, Whether
Jesus Christ or the Pope of Rome be the rock whereon the church is
built 1 Those holy men of old unto whom Christ was precious, being un-
tainted with the desires of secular grandeur and power, knew nothing
hereof. Testimonies may be, they have been by others multiplied unto
this purpose ; I shall mention some few of them. Ovros l?iv h ttPos t" iraripa
ayvaa bSdi, v Tri'rpa, i) kAcI;, b rroi/u>, &c. saith Ignatius Epist. ad Philadelph.
" He (that is, Christ) is the way leading unto the Father the Rock, the
Key, the Shepherd,"* wherein he hath respect unto this testimony. And
Origen expressly denies the words to be spoken of Peter, in Matth. xvi.
Tract, i. Quod si super unum ilium Petrum tantum e.vistimes totam
ecclesiam cedijicari, quid diclurus es de Johanne, el apostolorum uno-
quoque? num audebimus dicer e quod adversus Petrum unum non pre-
valiturcc sunt portce inferorum ? " If you shall think that the whole
church was built on Peter alone, what shall we say of John, and each of
the apostles 1 What ! shall we dare to say that the gates of hell shall not
prevail against Peter only ?" So he, according unto the common opinion
of the ancients, that there was nothing peculiar in the confession of Peter,
and the answer made thereunto, as unto himself, but that he spake and
was spoken unto in the name of all the rest of the apostles. Euseb.
Prseparat. Evangel, lib. I. Cap. 3. r',TS dvo^as-l vpoScairtaBliaa CKK^cia dvr3 isnut
Kara 0d8ov$ tppigwjiivr), koX fiexfs ovpavioiv axpiSwv ivxais boiuiv Ka\ Otocpi\iiv avbptbv
fitTitopigoy.hr] — 8ia piav iichvriv >}i/ avrog dTre^fii/aro AeJ'j', intuv, inl rrjv itirpav oiko8o-
[ifico us ri\v hKK\i\oiav, Kal iroXai aSu ov KaTLo-X'oo-«o-tp dvrrjs. " This his church that
was foretold by name, stood rooted upon the foundation, and hitherto exalted
* The publisher, to do justice to the Author, and those who are acquainted
with the languages, has continued all the Greek and Latin sentences which were
inserted by the author ; but, at the same time, has added, for the benefit of the
readers who are not acquainted with these languages, a translation of them, in
turned commas, especially in the preface, where most of them are to be found.
PREFACE. XXIX
to the poles of heaven, by the prayers of holy men, and lovers of God. —
Concerning this same one word which he declareth, saying, Upon this
Rock will I build my church, and the gates of hell shall not prevail against
it." He proves the verity of divine predictions from the glorious accom-
plishment of that word and 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 Unutn hoc est immobile fundamentum, una
hcec est fcclix fidei Petra, Petri ore confessa, tu es jilius Dei vivi.
saith Hilar, de Trin. lib. 2. "This is the only immovable foundation;
this is the blessed iock of faith, confessed by Peter — Thou art the Son of
the living God." And Epiphanus Hser. 39. i-l rn niroa ravrr, rns aa<pa\»s
xt?tm olKo&otfau )tS tUv iKtXiiaCd* ; "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, of the person of Christ which is so.
One or two more out of Austin shall close these testimonies. Super
hanc petram, quam confessus es, super meipsum filium Dei vivi, cedi-
fxabo ecclesiam meam. Super me cedijicabo te, non me super te ; De
verbis Dom. Ser. 13. " 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. 124. In Johan. Ecclesia in hoc seculo diversis lenta-
tionibus, velut imbribus, fiuminibus, tempestatibusque quatitur, et non
cadit; quoniam fundata est supra petram ; unde at petrus nomen acce-
pit. Non enim a Petro petra, sed Petrus a petra ; sicut non Christus
a Christiano, sed Christianus a Christo vocatur. Idea quippe ait Do-
minies super hanc petram mdificabo ecclesiam meam,, quia dixerat
Petrus, tu es Christus Jilius Dei vivi ; super hanc ergo (inquit) pe-
tram quam confessus es, atdiftcabo ecclesiam meam. Petra emim erat
Christus, supra quod fundamentum etiam ipse adificalus est Petrus ;
fundamentum quippe aliud nemo potest ponere, propter id quodpositum
est, quodest Jesus Christus. " The church in this world is shaken with di-
vers 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 Christian
from Christ. Therefore, said the Lord, Upon this rock I will build my
church, because Peter hath said, Thou art 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 no 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 per-
son of Christ, and the faith of the church concerning it, great opposi-
tion 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
XXX PREFACE.
the church from this foundation; all the heresies "wherewith, from the
beginning, and for some centuries of years ensuing, it was pestered, con-
sisted in direct and immediate oppositions unto the eternal truth concern-
ing the person of Christ. Some that are so esteemed indeed, never pre-
tended unto any sobriety, but were mere effects of delirant imaginations ;
yet did even they also one way or other derive from an hatred unto the
person of Christ, and centered therein. Their beginning was early in the
church, even before the writing of the gospel by John or his Revelations,
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 as-
saulted by them. Especially so soon as the gospel had subdued the Ro-
man 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 havock 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 not be 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 he-
resies 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 altogether useless. For almost every page of them, at first
view, presents the readers 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. For,
first, There is evidence given therein unto the truth of those predictions
of the Scripture wherein this fatal apostacy 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 dis-
course, represent them unto the reader again. Only I shall give a brief
account of the ways and means whereby they who retained the profession
PREFACE. XXXI
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 capa-
cities. 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. chap. iv. 1, 2, 3, 4. 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. chap. iv. 1. 2, 3. 2 John viii. 9. All true believers, in their seve-
ral stations, by mutual watchfulness, preaching or writing, according unto
their calls and abilities, effectually used the outward means for the preser-
vation and propagation of the faith of the church. And the same means
are still sufficient unto the same ends, were they attended unto with con-
science 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, that whilst this
way alone for the preservation of the truth was insisted on and pursued,
that although innumerable heresies arose one after another, 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, when other 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 Christian religion, another way was
fixed on for this end, namely, the use of such assemblies of bishops and
others as they called general councils, armed with a mixed power, partly
civil, and partly ecclesiastical, Avith respect unto the authority of the em-
perors, and that jurisdiction in the church which began then to be first
talked of. This way was begun in the 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, accord-
ing 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 clear-
ly 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 signification unto that
purpose was not determined therein, occasion was given unto endless
XXXll PREFACE.
contentions about them. The Grecians themselves could not for a long
season agree among themselves whether Ma essence, and Mricois substance,
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,
(Drat. 5. con. Avian 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.
78. The like difference immediately fell out between the Grecians and
Latins about hypostasis and persona. For the Latins rendered hyposta-
sis by substantia, and persona by *pd<ra>Trov the face. Hereof Jerom
complains in his epistle to Damascus, that they required of him in the
east to confess tres Hypostases, three substances, and he would only ac-
knowledge tres Personas, three persons, Epist. 71. And Austin gives an
account of the same difference, de Trinitate, lib. 5. cap. 8, 9. Athanasius
endeavoured the composing of this difference, and in a good measure ef-
fected it, as Gregory of 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 occasion many contests arose, even among them,
who all pleaded their adherence unto the doctrine of the Council of Nice.
And as the subtile Arians made incredible advantage hereof at first,
pretending that they opposed not the Deity of Christ, but only the ex-
pression of it by buoboios, the same essence ; so afterwards they counte-
nanced themselves in coining words and terms to express their minds
with, which utterly rejected it. Hence were their Apoiiiaios, trspSvios, i\ «
dvrav, and the like names of blasphemy, about which the contests were fierce
and endless. And there were yet further evils that ensued hereon. For
the curious and serpentine wits of men, finding themselves by this means
6et at liberty to think and discourse of those mysteries of the blessed Tri-
nity, and the person of Christ, without much regard unto plain divine testi-
monies, in such ways wherein cunning and sophistry did much bear
sway, began to multiply such new, curious and false notions about them,
especially about the latter, as caused new disturbances, and those of large
extent and long continuance. For their suppression, councils were called
one on the back of another, whereon commonly new occasions of differ-
ences did arise, and most of them managed with great scandal unto Chris-
tian religion. For men began much to forego the primitive ways of op-
posing errors and extinguishing heresies, betaking themselves unto their
interest, the number of their party, and prevalency with the present empe-
rors. 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 al-
ways sive 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 them who pretended to believe the
same truth, whether such or such a council should be received ; that is plain-
rREFACE. XXX11I
ly, whether the church should resolve its faith into their authority. The
strifes of this nature about the first Ephcsian council, and that at Chalcedon ;
not to mention them wherein tlic 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 to the Nestorian heresy,
condemned in the first Ephesian council, and afterwards in that at Chal-
cedon. Cyrillus of Alexandria, a man learned and vehement, designed
by all means to be unto it what his predecessor Athanasius had been to
the Ariau : but he fell into such excessesin his undertakings, as gave great
occasion unto farther tumults; for it is evident that he distinguished not
between viroraois and <piot;, and therefore affirms that the divine Word and
humanity had hiav <pv<nv one nature only. So he doth plainly in Epist. ad
Successum; they are ignorant, saith he, Sfi Kar d^Ociav c?t pia <pvci<; r«Xo>«
acaapKw^vri. u That according to truth one nature of the Word was incar-
nate." Hence Eutyches, the Archimandrite, took occasion to run into a
contrary extreme, being a no less fierce enemy to Nestorius than Cyrillus
was. For to oppose him, who divided the person of Christ into two, he
confounded his natures into one; hisdelirant folly being confirmed by that
goodly assembly, the second at Ephesus. Besides, it is confessed that
Cyrillus, through the vehemency of his spirit, hatred unto Nestorius, and
following the conduct of his own mind in nice and subtile expressions of
the great mystery of the person of Christ, did utter many things exceeding
the bounds of sobriety prescribed unto us by the apostle, Rom. xii. 3. if
not those of truth itself. Hence it is come to pass, that many learned
men begin to think and write that Cyrillus was in the wrong, and Nestor-
ius by his means condemned undeservedly. However, it is certain to me
that the doctrine condemned at Ephesus and Chalcedon as the doctrine
of Nestorius, was destructive of the true person of Christ ; and that Cyril,
though he missed it in sundry expressions, yet aimed at the declaration
and confirmation of the truth ; as he was long since vindicated by Theo-
rianus, Dialog, con. Armenios.
However, such was the watchful care of Christ over the church as unto
the preservation of the sacred fundamental truth, concerning his divine
person, and the union of his natures therein, retaining their distinct pro-
perties and operations, that, notwithstanding all the faction and disorder
that were in those primitive councils, and scandalous contests of many of
the members of them; notwithstanding the determination contrary unto it
in great and numerous councils, the faith of it was preserved entire in the
hearts of all that truly believed, and triumphed over the gates of hell.
I have mentioned these few things which belong unto the promise and
predictions of our blessed Saviour, Matth. xvi. 18. the place insisted on, to
shew that the church, without any disadvantage to the truth, may be pre-
5
XXXIV PREFACE.
served without such general assemblies, which in the following ages prov-
ed the most pernicious engines for the corruption of the faith, worship
and manners of it. Yea, from the 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 apostacy which
afterwards openly ensued.
The Lord Christ himself hath taken it upon him to build his church on
this rock of his person, by true faith of it and in it. He sends his holy
Spirit to bear testimony unto him, in all the blessed effects ol his power
and grace. He continueth his word with the faithful ministry of it, to re-
veal, declare, make known, and vindicate this sacred tiuth, unto the con-
viction of gainsayers. He keeps up that faith in him, that love unto him,
in the hearts of all his elect, as shall not be prevailed against. Wherefore,
although the oppositions unto this sacred truth, this fundamental article
of the church and Christian religion, concerning his divine person, its
constitution and use, as the human nature conjoined substantially unto it,
and subsistethin it, are in this last age increased ; although they are man-
aged under so great a variety of forms, as that they are notreduceable unto
any heads of order, although they are promoted with more subtilty and
specious pretences than in former ages; yet if we are not wanting unto our
duty, with the aids of grace proposed unto us, Ave shall finally triumph in
this cause, and transmit this sacred truth inviolate unto them that succeed
us in the possession of it.
Chap. III. This person of Christ, which is the foundation whereon the
church is built, whereunto all sorts of oppositions are endeavoured and de-
signed, is themost ineffable effect of divine goodness and wisdom, where-
of we treat in the next place. But herein when I speak of the constitution
of the person of Christ, I intend not his person absolutely as he is the
eternal Son of God. He was truly, really, completely a divine person
from eternity, which is included in the notion of his being the Son, and
so distinct from the Father, which is his complete personality. His being
so was not a voluntary contrivance or effect of divine wisdom and good-
ness.; his eternal generation being a necessary internal act of the divine
nature in the person of the Father.
Of the eternal generation of the divine person of the Son, the sober
writers of the ancient church did constantly affirm that it was firmly to
be believed, but as unto the manner of it not to be inquired into. Scru-
tator majesialis absorbetur a gloria, "the searcher into divine majesty
is swallowed up by his glory," was their rule. And the curious disputes
of Alexander and Arius about it, gave occasion unto that many-headed
monster of the Arian heresy which afterwards ensued. For when once
men of subtile heads and unsanctified hearts gave up themselves to in-
quire into things infinitely above their understanding and capacity, being
PREFACE. XXXV
vainly puffed up in their fleshly minds, they fell into endless divisions
among themselves, agreeing only in an opposition unto the truth. But
those who contented themselves to be wise unto sobriety, repressed this
impious boldness. To this purpose speaks Lactantius, lib. 4. de vera sa-
pient. Quonwdo igiiwr procreavit 1 Nee sciri a quoquam possunt nee
nurrari opera divina ; sed tamensacrcelitercedocent ilium. Deifilium,
Dei esse sermonem. "How therefore did the Father beget the Son 1
These divine works can be known of none, declared by none. But^the
holy writings teach wherein it is determined that he is the Son of God,
that he is the Word of God." And Ambrose defule ad Gralianum. Quce-
ro abste, quando aid quomodo putes filium esse generaturum? mild
enim impossibile est scire generationis secrelum. Mens deficit, voxsi-
let, nonmea tantum sed el angelorum, supra polestates, supra angelos,
supra cherubim, supra sensum, supra omnem sensum. Tu quoque ma-
num ori admove ; scrutari non licet supernamysteria. Licet scire quod
natus sit, non licet discutere quomodo natus sit ; Mud negare mihi una
licet, hoc qucerere metus est. Nam si Paulus ea qua; audivit, raptus in
lertium cozlum, ineffabilia dicit, quomodo nos e.rprimcre possnmus pa-
ternce generationis arcanum, quod nee s entire potuimus nee audire?
Quid te isla questionum tormenta delectant ? "I inquire of you when
and how the Son was begotten? Impossible it is to me to know the mys^
tery of this generation. My mind faileth, my voice is silent, and not only
mine, but of the angels ; it is above principalities, above angels, above the
cherubims, above the seraphims, above all understanding. Lay thy hand
on thy mouth; it is not lawful to search into these heavenly mysteries.
It is lawful to know that he was born ; it is not lawful to determine how
he was born : that it is not lawful for me to deny ; this I am afraid to in-
quire into. For if Paul, when he was taken into the third heaven, affirms
that the things which he heard could not be uttered ; how can we express
the mystery of the divine generation, which Ave can neither apprehend
nor hear. Why do such tormenting questions delight thee ?"
EJphraim Syrus wrote a book to this purpose, against them who would
search out the nature of the Son of God. Among many other things to
the same purpose are his words, cap. 2. Injadix profecto, miser, atque
impudent issimus est, qui scrutari cupit opificem suum. Millia milli-
um, et centis millies millena millia angelorum et archangelorum, cum
horrore glorificant, et tremcnles adorant ; et homines Ixdei, plenipec-
calis, de divinitate intrepide disserunt? Non illorum exhorescit cor-
pus, non contremescit animus ; sed securi et garridi, de Christo Dei
filio, qui pro me indigno peccatore passus est, deque ipsius utraque
generatione loquunturj nee saltern quod in luce ccecutiunt, sentiunt.
" He is unhappy, miserable, and most impudent, who desires to examine
or search out his Maker. Thousands of thousands, and hundreds of
thousands of millions of angels and archangels, do glorify him with dread,
and adore him with trembling ; and shall dirty men, full of sins, dispute
XXXVI PREFACE.
of the Deity without fear ? Horror doth not shake their bodies, their minds
do not tremble, but being secure and prating, they speak of the Son of God,
who suffered for me unworthy sinner, and of both his generations; at least
they are not sensible how blind they are in the light." To the same pur-
pose speaks Eusebius at large, Demon. Evan. lib. 5. cap. 2.
Leo well adds hereunto the consideration of his incarnation, in those
excellent words, Serm. 9. de Nativitat. Quia in Christo Jesu filio
Dei, non solum ad Divinam essentiam, sed etiam ad humanum spec-
tat naturam, quod dictum est per prophetam ; generationem ejus quis
enarrabitl Utramque enim substantiam in unam convenisse person-
am, nisijides credat, sermo non explicat ; et ideo materia numquam
deficit laudis ; quia nunquam svfficit copia laudatoris. Gaudiamus
igitur quod ad cloquendumtanlum misericordiasacr amentum impares
sumus : et cum salutus nostra altitudinem promere non valeamus,
seniiamus nobis bonum essi quod vincimur. Nemo enim ad cognitio-
nem veritatis magis propinquat, quam qui intelligit, in rebus divinis,
etiamsi multum proficiat, semper sibi superesse quad qucerat. " Be-
cause in Christ Jesus the Son of God, that relates not only to his divine
essence, but also to his human nature, which was spoken by the prophet ;
Who shall declare his generation ? For the word does not explicate
which substance is residing in one person, except faith believe it ; and
therefore matter of praise is never wanting, because the highest praise of
the praiseris never sufficient. Let us rejoice, therefore, that we are unable
to declare so great an oath of mercy ; and seeing we cannot be able to un-
derstand the depth of salvation, let us understand that it is happiness
that we are overcome. For none maketh a nearer approach unto the
knowledge of the truth, than he who knows that, although he may profit
much in divine matters, there is always something remaining for him to
seek after." See also Fidg. lib. 2. ad Thrasimund.
But I speak of the Person of Christ as unto the assumption of the sub-
stantial adjunct of the human nature, not to be a part, whereof his person
is composed, but as unto its subsistence therein by virtue of a substantial
union. Some of the ancients, I confess, speak freely of the composition
of the person of Christ in and by the two natures, the divine and human.
That the Son of God, after his incarnation, had one nature composed of
the Deity and humanity, was the heresy of Apolinarius, Eutiches the
Monothclites, or Monophysites, condemned by all. But that his most
simple divine nature, and the human, composed properly of soul and body,
did compose his own person, or that it was composed of them, they con-
stantly affirmed: Tov Qc5 \ktoiTr\v K<xi dvQpuTT(ov, Kararas ypa<p5s avyKtXcOai <j>atjxtv e<
tc rfjs k<i&' hjiai dvOponrdrriTos Tt\ziu$, £%«<Taj Kara r" i'Jiov \6yov koi Ik tS m<privoTOS, ck
BtS Kara Qvaiv itS, " We say that the Mediator betwixt God and man was
composed both of our human nature in perfection, on our account, accor-
ding to the Scriptures ; and also, of the Divine nature of the person of the
Son of God, according to his own word," saith Cyril of Alexandria. A
PREFACE. XXXVU
Sa7iclis Patribus adunatione ex divinitate et human ilale Christus
Dominus noster compositus pr&dicatur. Pet. Diacon. lib. de Incarnat.
et Grat. Christi ad Fulgentium. " Our Lord Christ was preached, by tin-
holy fathers, as composed of the divine and human nature." And the
union which they intended by this composition they called tvwaiv Qvotniiv,
t> cause it was of divers natures; and ivuoiv Kara avvdeacv, an union of com-
position.
But because there neither was, nor can be any composition, properly so
called, of the divine and human natures, and that 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 substan-
tial adjunct, or the human nature into personal subsistence with the Son
of God, as shall be afterwards explained. This they constantly ad-
mire as the most ineffable effect of Divine wisdom and grace ; «o aaapxoi
aapKUTai, b \oyos Traxvvcrai, b doparos bparai, b avails ipri\a<parai, S d%povos dp\trai, b
itos Ben i>io<; dvOpcom Xtvtrai, " He who is without flesh is incarnate, the Word
is embodied, he who is invisible is seen, he who shines in heaven is
throughly handled on earth, he who is from eternity begins, the Son of
God is become the Son of man," saith Gregory Nazianzen, Orat. 12, 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. Evang. lib. 4. cap.
5, &C. irG) Si (j>coroi fi\iv, ina Kal dvrri 7ros/?oX^, b/ia Si Kara avTO Karayagci ptv h;pa,
<pb>T£tga Si 6(p0a\ixn;, a^rjv Si Qtppaivti, iriaivti Si yr/v, av£ei Si tpvra, k- A. et yuv w$ iv
VtroOsoet \oyu, KaSeis ipavoOev aVTOs iavrov nafKpvm qXioj aov dvQpa>m>t{ Itti yq; no\ct-
revoiro, iSeva tuv iwi tti; yqs pcivaf dv uSia(papov Tzavrwv atWrjSrjv ijixpvx^v b/tv, Kixt itlpv.
Xtov aOpwa to tu <j>otos xpoaPo'Xr) Siacpdapri^ojievcov. 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 come down unto the earth, nothing could bear its heat and lus-
tre ; 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 incar-
nate are all things communicated unto us, in a way suited unto our recep-
tion and comprehension."
So is it admired by Leo, Serm. 3. de Natixilat. Nalura humana in
Crealoris societatem assitmpta est, non ut ille habitator, et Me esset
habitaculum ; sed ut naturce altera sic misceretur altera, tit quamvis
alia sit qua suscipitur, alia vero qua suscepit, in tantam tamen unita-r
tern conveniret utriusq ; diversitas, et unus idemq : sitjilius, qui se, et
secundum quod versus est homo, Patre dicit minorem, et secundum
XXXV111 PREFACE.
quod verus est Deus Patri seprofdelur aqualem, "Human nature is
assumed into the society of the Creator, not that he should be the inhabi-
tant, 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 an 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, professed himself equal unto
the Father." See also August, de fide, ad Pet. Diacon.cap. 17. Justin-
ianus Imperator. Epist. ad Hormisdam, Romai Episcopj.
And the mystery is well expressed by Maxientius, Biblioth. Patr. par.
prima. Non confundimus naturarum diversitatem j veruntamen
Christum non ut tu asserts Deum factum, sed Deum factum Christum
confitemur. Quia non cum pauper esset, dives factus est, sed cum
dives esset, pauper factus est, ut nos divites facer et ; neq ; enim cum
esset in forma servi, formam Dei accepit ; sed cum es set in j or ma
Dei, formam servi accepit ; similiter etiam nee, cum esset caro, Ver-
bum est factum ; sed cum esset verbum caro factum 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 Hierom, speaking of the effects of this mystery, Comment, in
Ezekiel, cap. xlvi. Ne miretur Lector si idem et princeps est et Sacer-
dos, etvitulus, et aries, et agnus; cum in Scripturis Sanctis pro varie-
tate causarum legamus eum Dominum, et Deum, et hominem, el Pro-
phetam, et virgam, et radicem, et for em, et principem, et Regent jus-
tum, el Justitiam, Apostolum, et Episcopum, Brachium, Servum, An-
gelum, Pastor em, Filium, et Unigenilum, et Primogenitwn, Ostium,
Viam, Sagittam, Sapientiam, etmidta alia. "Let not the reader won-
der if he find one and the same to be the Prince and Priest, the Bul-
lock, Ram, and Lamb ; for in the Scripture, on variety of causes, we find
him called Lord, God, and Man, the Prophet, a Rod, and the Root, the
Flower, Prince, Judge, and righteous King; Righteousness, the Apos-
tle 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 Hierom into verse.
PREFACE. XXXIX
Cordia domat, qui cuncta videt, quem cuncta trcmiscunt ;
Fons, via, dextra, lapis, vitulus, leo, lucifer, agnus ;
Janua, spes, virtus, verbum, sapientia, vates,
Ostia, virgultum, pastor, mons, rete, columba,
Flamrna, gigas, aquila, sponsus, patientia, nervus,
Filius, excelsus, Dominus, Deus ; omnia Christus.
In natalem Papre Epiphanii.
Quod homo est, esse Christus voluit ; ut et homo possit esse, quod
Christus est, saith Cyprian, de Vanitat. Judse. And Quod, est Christus
erimus Christiani, si Christumfuerimus secuti, ibid. And he explains his
mind in this expression by way ofadmiration, Serm. de Eleomosyn. Chris-
tus homiiiis filius esse voluit, ut nos filios Dei facer et ; humiliavit se,ut
populum qui prius jacebat, erigeret ; vulneratus cstut miner as nostra
sanaret. " Christ would be the Son of man, that he might make us the
sons of God ; he humbled himself, that he might lift up his people, that
formerly had fallen : he was wounded that he might heal our wounds."
Chap. IV. That he was the foundation cf all the holy counsels of God,
with respect unto the vocation, sanctification, justification, 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 thatgrace and glory in the church, which was design-
ed unto it in those eternal counsels. As the cause of all good unto us,
he is on this account acknowledged by the ancients.
Oiro; yovv b \oyog, b xP'T<>i koi th ci vai lraKai ftpa;, r/v yap iv 0£to, Acat T« ev swat.
~Nvv Si eiTKpavr) dvBptonoii, dvro; ovtos b Aoyoj, b jiovog djidiw 6to? r£ kox dvdpunrog, dnap-
twv fipiv aiTios dyaQwv, saith Clemens, Adh. ad Gentes. " He therefore
is the Word, the cause of old of our being, for he was in God, and the
cause of our well-being. But now he 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 well
being from eternity ; he was the foundation of the divine counsels in the
way explained ; and in his incarnation, the execution of them all was
committed unto him, that through him all actual good, all the fruits of
those counsels, might be communicated unto us.
Chap. V. He is also declared in the next place, as he is the image and
great representative of God, even the Father, unto the church. On what va-
rious accounts he is so called is fully declared in the discourse itself. In his
divine person, as he was the only begotten of the Father from eternity, he
is the essential image of the Father, by the generation of his person, and the
communication of the divine nature unto him therein. As he is incarnate,
Xl PREFACE.
he is both in his own entire person God and man, and in the administra-
tion of his office, the image or representative of the nature and will of
God unto us, as is fully proved. So speaks Clem. Alexand. Admonit. ad
G elites J i] ncv yap tu &eu r.iKuiv b Aoyoj dvru, Kai vios tu vv yvriaos, b Qaos \oyos, (jxii-
roi dpxcTvvov 0toS, elmov <5t ra> \oyn b dvBpuiros. " 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, PtedagOg. Upouuirov tu 6rs b \oyos, w <f>UTtg£Tai b Qtoi Kai yyupigerai.
" The word is the face, the countenance, the representation of God, in
whom he is brought to light and made known." As he is in his 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 after-
wards declared.
So also Hierom expresseth his mind herein, Comment, in Psal. 66.
Illuminet vultum suum super nos ; Dei fades que est ? utique imago
ejus. Dicit enim apostolus imaginem Patrisessefiliuni; ergo ima-
gine sua nos illuminet; hoc est, imaginem suam Jilium illuminet super
nos ; ul 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, who is his image, to shine upon us, that
he may illuminate us ; for the light of the Father and of the Son are the
same." Christ being the image of God, the face of God ; in him is'God re-
presented unto us, and through him are all saving benefits communicated
unto them that believe.
Eusebius also speaks often unto this purpose : as Demon. Evangel.
lib. 4. Cap. 2. 'Odev aVorws o'i xpTjcr^ot dco\oyuvTCs, dsov yivr)Tov dvTov dnoipatvovtrw,
tb$ dv ra; dviK<ppas-u, Kai d-rtepivoriTU deorrjros ftovov iv dvru) iptpovra tt)v eUoiva, Si hv Kai
6tov tii/at r£ dvrov Kai \tyiQai tjjs irpos to Trpwtov clojxoiuincw; xaPlv- " Wherefore
the holy oracles, speaking theologically, or teaching divine things, do right-
ly call him God begotten (of the Father), as he who alone bears in him-
self 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 con-
sists in this, that the whole divine nature being communicated unto him
by eternal generation, he is the image of God, even the Father, by whom
he is represented unto us. See the same book, chap. 7, to the same purpose.
Also De Ecclesiast. Theol. contra Marcell. lib. 2. cap. 17.
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 pur-
pose, one or more testimonies from him. Treating of Christ, as the
teacher of all men (his iraiSaywyoS,~) he affirms that he is Qos ev dvdpu-u oxn-
uari; "God in the figure Or form of man;'' axpavTOs TrarpiKco QtMjiaTi fiiaKovo;,
Xoyos, 0£os, 6 tv narpi, b Ik fa\iuv tu naTpos, cvv Kai ;u nxi/ian Qeos, ' impolluted,
PREFACE. xli
serving the will of the Father, the Word, God, who is in the Father, on
the ri^hl hand of the Father, and in or with the form of God. Ovtos fipn*
sikosv h dxaXiShiTOS, tuto ttovti Ocvti ittiparcov c^o/iOtnv rr/v \pvxiv- " He is the im-
age (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 Slromat.
lib. 4. 'O //Era ovv Qeo; dvanohiKTog itv, ovk i$-tv iiris-rinoviKos. 'O Si itot ao<pia rij
isri Kai crrim/tii, icai d^rjOeia, nai baa sXAa rurto cvyysvq. "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 cog-
nate hereunto. For in and by him doth God teach us, and represent him-
self 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 Irenseus: Qui nil
molitur inepte, lib. 1. cap. 1. Nonenim aliter nos discere poteramus que
sunt Dei, nisi Magister noster verbum e.vistens, homo factus fuisset.
Neque enim alius poterat ennarrare nobis quce sunt Patris, nisi pro-
prium ipsius verbum. Qitis 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 precipientes, uti imitatores quid em operum, fac-
tores 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 learn-
ed, unless we had seen our Master, and heard his voice, (in his incarna-
tion 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 in-
stances 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 unto 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
6
Xlii PREFACE.
worship, in adoralion and invocation. Wherefore no one person is or
can he worshipped, but in the ssrae individual act of worship each person
is equally worshipped and atlored. (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,
namely, 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 un-
to the relation of one person to the other; as 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 ini-
tiation 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. 5. cap. 9.
This form of baptism teacheth us, iit^Evsiv ei's to dvopa ™ naipos, Kal t« im, ku.
tv hym TrvevjiaTOS, 8ri\aSri, BcorriTog tz Kal Swapews Kal vaias puis t« warpo;, Kal re vm, Kal
T« ayiu TTVtVftaTos, irtni$-evoncvrji, bpoTipn Trig a^tas, Kal aiwiSiH ttis Pa<xt\ciag, iv rpiat
TcXeias biros-ao-to-i. " 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 nomini dixit, non
nominibus, ergo non aliud nomen patris est, &c. quia unus Dcus, Am-
bros. De Spirit. Sanct. lib. 1. cap. 14. 'Ovopa Si kuivov twv Tpuovlv, $0«3-ijS.
" The one name common to three is the Deity." Gregor. Nazianzen.
Orat. 40. Hence Austin gives it as a rule in speaking of the Holy Tri-
nity ; Quandounus triwm in aliquo opera nominatur, universa operari
Trinitas intelligitur, Enchired. cap. 28. " When one person ot 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 baptism of truth, al-
though we are baptised, and believe in the Father, Son, and Spirit, KaTa r"
ai>Tiv, ot'/iai, Tpoitov Kal \oyov, /na TpocKwriaei, r/ narpos, Kal ivavQpwirriGavTOS im, Kal dyiu
^•vt^aroj. " So plainly in my judgment there is one and the same adora-
PREFACE. iHii
tion of ihe Father, the Son incarnate, and the Holy Spirit." Cyril. Alex,
de Recta Fide, cap. 32.
And this they professed themselves to hold and believe in that ancient
doxolcry 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 na-
ture in each of them. I need not produce any testimonies in the farther
confirmation hereof: for in all their writings against the Arians, they ex-
pressly and constantly contend that the holy Trinity, that is, the divine
nature in three persons, is the individual object of all divine adoration, in-
vocation, 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. 35. and Epist. 66. 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 begun 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. 22. q. 81. a. 3. ad prima, 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 di-
vine person, or enumerate at once each person (<j Tpias dyia dpid/iu/ievr!, rpias
lv ivi dvojian dpiQjxn^evr,, Epiph. Ancorat. 8. 22.) " O holy Three enumer-
ate, Three numbered in one name." It doth not follow that we may make
a request in our prayers unto one person, 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, nor called on,
not equally adored with him who was so called on in the first place, al-
though the divine nature is the object of all religious invocation, which is
the same in each person. Wherefore in our divine invocation we name
and fix our thoughts distinctly on any person, according as our souls 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 for 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
Xliv PREFACE.
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
them are Rupertus, lib. 3. De gloria ei honore filii hominis. "Of the
honour and glory of the Son of man." .Albertus Magnus, in 3 distinct.
10. A. 4. Petrus Galatinus, lib. 3. cap. 4; as are Scotus, Halensis, and
others, whom Osiander followed. The same is affirmed by Socinus con-
cerning 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 eter-
nal Word, and the condecencies unto divine wisdom therein. See Iren-
cbus, lib. 3. cap. 20, 21. Eusebius, Demonst. Evangel, lib. 4. cap. 1
— 4, <$-c. Cyril. Alexand. lib. 5. cap. 7. lib. 1. de fide ad Regin.
Chrysostome, Homil. 19. in Johan. ei in. cap. 8. ad Rom. Serm. 18. Au-
gustin, de Trinit. lib. 13. cap. 13—20. Leo, Epist. 13, 18. Sermo. de
Nalivit. 1, 4, 10. Basil, in Psal. 48. Albinus, lib. 1. in Johan. cap. 11.
Damascen. lib. 3. 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 testi-
mony 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. 3. cap. 20. which, because his words are cited by
Theodoret, Dial. 2. I shall transcribe them from thence, as free from the
injuries of his barbarous translator: 'iivwoev iv Ka6u>s TspoeQayev t" dvOpwirov
to) 6£o>, ei yap uy dvBpuiros r/viKriaiv r™ dvrnraXov th dvdpu-KU, ovk dv 6iKaio>s iviKridt)
b ix&pos, ira^ivTC, ei pr] b Qeos iioiprirraTo rriv coirripiav, ovk av j3e6aiws exopev uvti)v,
Kal ei urj o-vvrivbiOt} 6 dvdpwtrog to) Gto) ovk dv fiSvvdr} neraxeiv tijs dtyOapoiag. 'E<fc(
yap t" fiiciTriv th Ben re Kal hvBpoiKwv, Sia tjjs k5iu{ izpos eKarepxg oiKtiOTT[TO% eig (pt-
\tav Kal dpnvotav r«s d^wrepm owvyayeiv. Words plainly divine, an illustri-
ous testimony of the faith of the ancient church, and expressive of the prin-
cipal 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 undefeasible 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 man, 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,
PREFACE. Xlv
with respect unto the conquest of the devil, lib. 5. cap. 1. Putens in om-
nibus Dei Verbum, et non deficiens in sua justitia, juste etiam adver-
sus ipsam conversus est, apostasiam, ea quce sunt redimens, ab eo, non
cum vi, quemadmodum ille initio dominabitur nostri, ea quce non erant
sua insatiabiliter rapiens. Suo'igitur sanguine redimente nos Domino,
et dante animam suampro 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 apostacy justly also ;
redeeming from him, (Satan, the head of the apostacy), the things which
were his own ; not 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 souls, 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 would 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 pur-
pose speaks the same holy writer, lib. 5. cap. 14. Non in semetipso reca-
pitulasset hcec Dominus, nisi ipse caro et sanguis secundum principa-
lem plasmationem j actus fuisset; salvans in semetipso in fine, illud
quod perierat in principio in Adam. Si autem, ob alteram quondam
dispositionem Dominus incarnatus est, et ex altera substantia carnem,
attulit, non ergo in semitipso recapitulatus est hominem., adhuc etiam
nee caro did potest — habuit ergo et ipse carnem et sanguinem, non al-
teram quandam, sed ipsamprincipalem Patris plasmalionam in se re-
capitulate, exquirens id quod perierat. And to the same purpose, lib.
5. cap. 1. Neque enim vere esset sanguinem et carnem habens, per
quam nos redemit, nisi antiquam plasmationem adce in scipsum reca-
pitulasset. That which these passages give testimony unto, is what we
have discoursed concerning 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 di-
vinely expressed. " Our Lord (saith he) had not gathered up these things
in himself, had not he been made flesh and blood, according unto its origi-
nal creation." (The reader may observe, that none of the ancient writers
do so frequently express the fall of Adam, hy our apostacy from God and
our recovery by a recapitulation in Christ, as Irenaeus doth. His recapitu-
lation being nothing but the hvaK£<pa\ai^n, or gathering up in the head,
mentioned by the Apostle, Eph. i. 10. And he here affirms, that unto this
end the word 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
himself in the end, what perished in Adam at the beginning. (The same
Xlvi PREFACE.
nature, in and by the same nature.) For if the Lord had been incarnate,
for any other disposition, (that is, cause, reason, or end,) and had brought
flesh from any other substance, (that is, ccelestial or a;therial, as the
Gnostics imagined,) he had not recovered men, brought our nature into an
head in himself, nor could he have been said to be flesh. He therefore him-
self had flesh and blood, not of any other kind; but he took to himself that
which was originally created of the Father, seeking that which was lost."
The same is observed by Austin, lib. de fide, ad Pctrum Diaconum.
Sic igitur Christum Dei Filium, id est, imam ex Trinitate personam,
Deum verum crede, ut divinitatem ejus de natura Patris natam esse
non dubites ; et sic eum verum hominem crede, et ejus carnem, non
caelestis, nonaerice, non alterius cujusquamputes esse natura, sed ejus
cujus est omnium car o ; id est, quam ipse Deus, homini primo de terra
plasmavit, et ceteris hominibus plasmat. "So believe Christ the Son
of God, that is, one person of the Trinity, to be the true God, that you
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 all 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 opin-
ion of Hormisda the bishop of Rome, who contended that it was unlawful
to say that one person of the Trinity was incarnate ; and persecuted some
Scythian monks, men not unlearned, about it, who were strenuously de-
fended 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 it is declared in our discourse : and that he was made
like unto us, that we might be made like unto him, and unto God through
him. So speaks the same Irenseus, lib. 5. Prsefat. Verbum Dei Jesus
Christus, qui propter immensam suam dilectionem, f actus est, quod
sumus nos, ulnos 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, lib. 3. cap. 20. Filius Dei existens apud Patrem, et homo
factus, longam hominum expositionem in scipso, recapitulavit ; in
compendio nobis, salutem prcestans, ut quod perdideramus in Adam, id
est, secundum imaginem et similitudinem esse Dei, hoc in Christo Je-
su reciperemus, quia enim non erat possibile qtu semel victus fuerat
et elifus per inobedientiam, replasmare et obtinere bravium victorias ;
iterum autem inipossibile erat ut salutem perciperet, qui sub peccato
ceciderat, utraque operatus est jilius verbum Dei existens, a Patre
descendens et incarnatus, usque ad mortem descendens, et dispensa-
tionem consummans salutis nostra. " Being the Son of God with the
Father, and being made man, he reconciled or gathered up in himself, the
PREFACE. Xlvii
long continued exposing of men (unto sin and judgment,) bringing in
salvation in this compendious way, in this summary of it, that what we
had lost in Adam, that is, our being in the image and likeness of God;
that we should recover in Christ. For it was not possible that man, that
had been once conquered and broken by disobedience, should (by him-
self) be reformed, and obtain the crown of victory; nor was it again pos-
sible that he should recover salvation who had fallen under sin. Both
were wrought by the Son, the Word of God, who, descending from the
Father, and being incarnate, submitted himself to death, perfecting the
dispensation of our salvation."
And Clemens Alexandrinus to the same purpose, Adhort. ad. Gentes,
fiat <pri[ii b ~Soyos b tu Oca dvQpcjiros ytvoptvos, iva Si Kal av vapa dvdpaiirs nadrji, mj tzots
dpa avQpoi-Koi yevrjrai Qtos. " The Word of God was made man, that thou
mightest learn of a man how man may become (as) God." And Ambrose,
in Psal. cxviii. Octon. S. Imago id est, verbum Dei, ad eum qui est
ad imaginem hoc est, hominem venit, et quoerat imago eum qui est ad
similitudinem, ut iterum signet, ut itentm conjirmet, qui amisit quod
accepit. " The image of God, that is, the word of God, came into him
who was after the image of God, that is man. And this image of God
seeks him who is after the image of God, that he might seal him with it
again, and confirm him, because he had lost that which he had receiv-
ed." And Austin in one instance gives a rational account why it was
condecent unto divine wisdom, that the Son, and not the Father or the
Holy Spirit, should be incarnate ; which we also inquire into, lib. de Defini-
tion. Orthodoxis, cap. 2. Non Pater camera assumpsit, neque Spiri-
tus Sanctus, sed Filius tantum ; ut qui erat in divinitate Dei Patris
Filius ipse Jieret in nomine, hominis matris Filius ; ne Filii nomenad
alterum transirit, qui non esset mterna nativitate Filius. "The Fa-
ther did not assume flesh, nor the Holy Spirit, but the Son only ; that he
who in the Deity was the Son of the Father, should be made the Son of
man, in his mother of human race ; that the name of the Son should not
pass unto any other, who was not the Son by an eternal nativity."
I shall close with one meditation of the same author, concerning the wis-
dom and righteousness of God in this mystery. Enchirid. ad Laurent,
cap. 99. Vide — universum genus humanum tarn justo judicio divino
in apostatica radice damnatum, ut etiam si nullus inde liberaretur,
nemo recte possit Dei vituperare justitiam ; et qui liberantur, sic opor-
tuisse liberari, ut ex pluribus non liberatis, atque damnations justis-
sima derelictis, ostenderetur, quod meruisset universa conspersio, et
quo etiam istos debitum judicium Dei duceret, nisi ejus indebita mi-
sericordia subveniret. ''Behold, the whole race of mankind by the just
judgment of God so condemned in the apostatical root, that if no one were
thence delivered, yet no man could rightly complain of the justice of God ;
and that those who were freed, ought so to be freed, that from the greater
number who are not freed, but left under most righteous condemnation, it
Xlviii PREFACE.
might be manifest what the whole mass had deserved, and whether the
judgment of God due unto them would lead them, if his mercy, which
was not due, did not relieve them." The reader may see what is discoursed
unto these purposes : and because the great end of the description given
of the person of Christ, is that we may love him, and thereby be trans-
formed into his image. I shall close this preface with the words of Hieron,
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 ; hie lituus excitet animam tuam, hoc amore
jurebundus ; qucere in lecto tuo, quern desiderat animo tuo. Epist. ad
Pamach, cap. 4. " Whether thou read est or writest, whether thou watch-
est or sleepest, let the voice of love (to Christ) sound in thine ears; let
this trumpet stir up thy soul; being overpowered, (brought into an ec-^
stacy) with this love, seek him on thy bed, whom thy soul desireth and
longeth for,"
XP 12 T 0 AOTIA:
OR,
A DECLARATION
OF THE
GLORIOUS MYSTERY
OF THE
PERSON OF CHRIST, <fcc.
CHAP. I.
peter's confession, Matth. xvi. 16. conceits op the pa=
PISTS THEREON. THE SUBSTANCE AND EXCELLENCY OF
THAT CONFESSION.
Our blessed Saviour inquiring of his disciples their apprehen-
sions concerning his person, and their faith in him, Simon
Peter, as he was usually the forwardest on all such occasions,
through his peculiar endowments of faith and zeal, returns an
answer in the name of them all, Matt. xvi. 16. ' And Simon
Perer answered and said, Thou art Christ the Son of the living
Cod.'
Baronius, and sundry others of the Roman church, do
affirm, that the Lord Christ herein did prescribe the 'form of a
general council. For here,' say they, ' the principal article of
our Christian faith was declared and determined by Peter,
whereunto all the rest of the apostles,' as in duty they were
obliged, 'did give their consent and suffrage.' This was done,
as they suppose, that a rule and law might be given unto future
7
50 THE PERSON OF CHRIST THE ONLY ROCK
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.
Bat 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 the absence of Christ, since his ascen-
sion into heaven. But that he should also have a substitute
whilst he was present, is somewhat uncouth. And whilst they
live, they shall never make the Pope president where Christ is
present. The truth is, he doth not propose unto his disciples
the framing of an article of truth, but inquires after their own
faith, which they expressed in this confession. Such things as
these will prejudice carnal interest, and the prepossession of the
minds of men with corrupt imaginations, cause them to adven-
ture on, to the scandal, yea, ruin of religion.
This short, but illustrious confession of Peter, comprizeth
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 this 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 God had anointed to be the Saviour
of the church, in the discharge of his kingly, priestly, and pro-
phetical 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 thy heart
that God raised him from the dead, thou shalt be saved.' 1 John
iv. 2, 3. 'Every spirit that confesseth that 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 are all
virtually comprised in this confession. And they will be so ac-
counted unto all who destroy them not by contrary errors and
WHEREON THE CHURCH IS BUILT. 51
imagination? inconsistent with them ; though it be the duty of
all men to obtain the express knowledge of the.m in particular,
according unto the means thereof which they do enjoy. The
danger of men's souls lieth not in a disability to attain a com-
prehension of longer or more subtile confessions of faith, but in
embracing things contrary unto, or inconsistent with this foun-
dation thereof. Whatever it be, whereby men cease to hold
the head, how small soever it seem, that alone is pernicious,
Col. ii. 18, 19.
This confession, therefore, as containing the sum and sub-
stance of that faith, which they were called to give testimony
unto, and concerning which their trial was approaching, is ap-
proved by our Saviour. And not only so, but eminent privi-
leges are granted unto him that made it, and in him unto the
whole church, that should live in the same faith and confession,
ver. 17, 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 will I
build my church, and the gates of hell shall not prevail against it.'
Two things doth our Saviour consider in the answer return-
ed unto his inquiry. (1.) The faith of Peter in this confes-
sion— the faith of him that made it. (2.) The nature and
truth of the confession ; both 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.
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, and which gives us an interest in the
truth confessed, is the 'believing of the heart,' which is unto
righteousness. With respect hereunto, the Lord Christ speaks,
ver. 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.'
52 THE PERSON OF CHRIST THE ONLY ROCK
He commends and sets forth the faith of Peter, (1.) From
its effect : (2). From its cause. Its effect is that it made him
blessed in whom it was. For it is not only a blessed thing to
brieve and know Jesus Christ, as it is called 'life eternal,'
John xvii. 3, hut it is that which give an immediate interest in
the blessed state of adoption, justification, and acceptance with
God, John i. 12. (2). The immediate cause of this faith is
divine revelation. It is not the effect 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 wrought in them,
by the power of God revealing Christ unto their souls. Those
who have more abilities of their own unto this end, than
Peter hud, we are not concerned in.
2. He speaks unto the confession itself, acquainting his dis-
ciples with the nature and use of it, which from the beginning
he principally designed, ver. 18. ' And I say unto thee, that
thou art Peter, and upon this rock will I build my church, and
the gates of hell shall not prevail against it.'
From the speaking of these* words unto Peter, there is a con-
troversy 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 is for
the Pope, and against Christ in this matter. And they have
good reason for their choice. For if Christ be the rock where-
on the church is built, whereas he is a living stone, those that
are laid and built on him must be lively stones also, as this
Apostle assures, 1 Epist. ii. 4, 5, they must be like unto Christ
himself, partaking of his nature, quickened by his Spirit, so as
it were ' to be bone of his bone, and flesh of his flesh,' Eph. v.
10. Nor can any be built on him, but by a living faith, effec-
tual in universal obedience. These things the generality of
men like not at all. And therefore the fabric of the living
temple of this foundation is usually but small, seldom conspic-
uous or outwardly glorious. But if the Pope be this rock, all
the Papists in the world, or all that have a mind so to b^, be
they never so wicked and ungodly, may be built upon him,
and be made partakers of all that deliverance from the powers
WHEREON THE CHURCH IS BUILT. 53
of hell, which that rock can afford them. And all this may be
Obtained at a very easy rate ; for the acknowledgment of the
Pipe's sovereign authority in the church, is all that is required
thereunto. H nv 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 in-
quire ; I have done it elsewhere. Here is fixed the root of the
tree, which is grown great, like that in Nebuchadnezzar's
dream, until it is 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
whom the Church is built.
1. The variation of the expressions proves undeniably, that
our Saviour intended we should not understand the person of
Peter to be the rock. He takes occasion from his name to de-
clare what he 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. Now he gives the reason of his
so doing, namely, because of the illustrious confession that he
should make of the rock of the church. As the name of God,
under the Old Testamsnt, was called on persons, and things,
anl plac3s, because of some especial relation unto him.
Wherefore the expression is varied on purpose to declare, that
whatever be the signification of the name Peter, yet the person
so called was not the rock intended, The words are <r.i»ii mrpoj,
kca tin TtxOrn m Ttirpa, Thou art Peter, and upon this rock. Had he
intended the person of Peter, he would have expressed it plain-
ly cv it nirpoi, Ka\ £t< aoi, Thou art a rock, and on thee will I build.
At least the gender had not been altered, but he would have
said, in tuto to) TTcrpoj, Upon thee, the rock, which would have
given some colour to this imagination. The exception which
they lay hereunto, from the use of Cephas in the Syriac,
which was the name of Peter, and signifies a rock or a stone,
lies not only against the authentic authority of the Greek ori-
54 THE PERSON OF CHRIST THE ONLY ROCK
ginal, but of their own translation of it, which reads the words,
Tu cs Pet r us, et super heme petram, ' Thou art Peter, and up-
on this rock.'
2. If the church was built on the person of Peter, then when
he died the church must utterly fail. For no building can pos-
sibly abide when its foundation is removed and taken away.
Wherefore they tell us they do not intend by the person of Pe-
ter, that singular individual person alone to be this rock ; but
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 into the privileges which belong unto tiiis con-
fession : 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 shewing the insufficiency of the Aaronical
priesthood, wherein there was a succession of God's own ap-
pointment, affirms that it could not bring the church into a
perfect state, because the high priests died one after another,
and so were many, Heb. vii. 8, 23, 24. And thereon he shews,
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 himself ; shall we suppose that the Lord Christ, who came
to consummate the church, and to bring it unto the most perfect
estate whereof in this world 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 same ; for the rock is that
whereon the church is built, that is the foundation. But that
WHEREON THE CHURCH IS BUILT. 55
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, Psalm cxv. 8. ' But their rock is not like
our rock,' themselves being judges, unless they will absolutely
equal the Pope unto Jesus Christ.
4. Immediately after this declaration of our Saviour's pur-
pose to build his church on the rock, he reveals unto his disci-
ples the way and manner how he would lay its foundation,
namely, in his death and sufferings, ver. 21. And thereon this
supposed rock, being a little left unto his own stability, shewed
himself to be but a reed shaken with the wind. For he is so
far from putting himself under the weight of the building, that
he attempts an obstruction of its foundation. He began to re-
buke Christ himself, for mentioning his sufferings, wherein
alone the foundation of the gospel-church was to be laid, ver.
22. And hereon he received the severest rebuke that ever the
Lord Jesus gave unto any of his disciples, ver. 23. And so it
is known, that afterwards through surprisal and temptation, he
did what lay in him to recal that confession which here he
mnde, and whereon the church was to be built. For that no
flesh might glory in itself, he that was singular in this confes-
sion of Christ, was so also in the denial of him. And if he in
his own person manifested how unmeet he was to be the foun-
dation of the church, they must be strangely infatuated who
can suppose his pretended successors so to be. But some men
will rather have the church to be utterly without any founda-
tion, 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 Sa-
viour 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, and
vested with his offices, whereunto he was called and anointed,
is the foundation of the church, the rock whereon it is built.
56 THE PERSON OF CHRIST THE ONLY ROCK
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 dis-
joined from it, or prevailed against by the opposition of the
gates of hell.
The two former of these I shall speak briefly unto, my prin-
cipal design being a 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 mys-
tical union of it unto him, with all the benefits whereof from
thence5 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 officers, is that
divine truth which in a peculiar manner animates, and consti-
tutes the church of the New Testament, Eph. ii. 19 — 22. With-
out the faith and confession hereof, no one person belongs unto
that church. I know not what is now believed, but I judge it will
not yet be denied that the external formal cause of the church
of the New Testament, is the confession of the faith concern-
ing the person, offices, and grace of Christ, with what is of us re-
quired thereon. In what sense we assert these things will be
afterwards fully cleared.
That the Lord Christ is thus the foundation of the church,
is testified unto, Isa. xxviii. 16. ' Thus saith the Lord God, Be-
hold, I lay in Zion for a foundation, a stone, a tried stone, a
precious corner-stone, a sure foundation ; he thatbelievetb 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 com-
pliance 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 applica-
tion of the last word of this promise by the Apostles, leaves no
pretence unto this insinuation. • He that believeth on him, shall
WHEREON THE CHURCH IS BUILT. 57
not be ashamed or confounded,' Rom. ix. 33. x. 11. 1 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 Psal. cxviii. 22. Mat. xxi. 42. Mark. xii.
10. Luke xx. 17. Acts iv. 11. 1 Pet. ii. 4. Eph. ii. 20—22.
Zach. iii. 9. But this fundamental truth of Christ being the
only foundation of the church is so expressly determined by
the Apostle Paul, as not to need any farther confirmation, 1 Cor.
iii. 11. 'For other foundation can no man lay, than that is
laid, which is Jesus Chirst.'
CHAP. II.
OPPOSITION MADE UNTO THE CHURCH AS BUILT ON THE
PERSON OF CHRIST.
There are in the words of our Saviour unto Peter concern-
ing the foundation of the church., a promise of its preservation,
and a prediction of the opposition that should be made there-
unto. And accordingly all things are come to pass, and carry-
ing 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 foundation ; that is, the faith of it concern-
ing his person, office, and grace, whereby it is built on him.
This as to what is past concerneth the matter of fact • where-
fore, therefore, I must give a brief account, and then we shall
examine what evidences we have of the same endeavour at pre-
sent.
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 subtilty. But where in these things he acts not visibly
in his own person, but by his agents, he hath always had two
sorts of them employed in his service. By the one he executes
8
58 OPPOSITION MADE UNTO THE CHURCH
his rage, and by the other his craft : he animates the one as a
lion, and the other as a serpent : in the one he acts as the dra-
gon, in the other, as the *■ beast that had two horns like the
lamb, bnt spake like the dragon.' The first is the unbelieving
world, the other apostates, and seducers of all sorts. Wherefore
his 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 he first
once attempted in his temptation, Mat. 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.' Where-
fore he betook himself unto open force, and by all means possi-
ble sought, his destruction ; so also the more at any time, the
church is by faith and watchfulness 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
him, no means were left unattempted that might instigate and
prepare the world for its ruin. Reproaches, contempt, scorn,
false and lying accusations by his suggestions, were heaped on
him on every hand. Hereby, in the whole course of his minis-
try, he ' endured the contradiction of sinners against himself/
Heb. xii. 3. And there is herein blessed provision made of in-
estimable 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 shewed them what is in it by his
own bearing of it. Contempt, reproach, despiteful usage, ca-
lumnies, false accusations, wrestlings of his words, blasphem-
ing 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 as-
sured 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 bet-
AS BUILT ON THE PERSON OP CHRIST. 59
ter measure than the Master met withal ? To be like unto him
in the worst of evils, for his sake, is the best and most honour-
able 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 subtilty and malice, Satan
fails short of the contrivances of divine wisdom and power.
For all that he attained by effecting his death, in the hour of
darkness, was but the breaking of his own head, the destruc-
tion 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 ma-
lice 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 instrumental unto his rage, eternal judg-
ment 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 Gen-
tiles 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 liv-
ing God.' This foundation they would cast it from, or exter-
minate it out of the earth. What were the endeavours of the
gates of hell in this kind, with what height of rage, 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 unsatiable 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
60 OPPOSITION MADE UNTO THE CHURCH
malice wherewith they were attended. The same rage conti-
nueth 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 advan-
tage, as it finds any door open unto it, it endeavours to act
itself in lesser or higher degrees. But whatever dismal appear-
ance 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 a rock, and those gates of hell shall not prevail against it.
The second way whereby Satan attempted the same end, and
yet continued 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 supposition, 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 di-
vine things, absolutely exclusive of the person and mediation
of Christ. Such was that of the Gnostics, begun, as it is sup-
posed, by Simon 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 con-
jugations of deities, or divine powers, which practically issued
in this, that Christ was such an emanation of light and know-
ledge 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 ; namely, by substituting a perfecting light and know-
ledge in the room of the person of Christ ; and, for aught I
know, it may be one of the last ways whereby he will endeavour
the accomplishment of the same design. Nor had I made men-
tion of these pernicious imaginations, which have lain rotting
AS BUILT ON THE PERSON OF CHRIST. 61
in oblivion for so many generations, bin that some again en-
deavour 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 pre-
existence unto his conception and birth of the holy virgin.
Such were the Ebionites, Samosetanians, and Photinians : 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 sub-
stituted sand in the room of it. For no better is the best of
human nature to make a foundation for the church, if not uni-
ted unto the divine. Many in those days followed those perni-
cious 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 that prevalency of atheism and profaneness
among those that are called Christians, doth again employ the
same engine to overthrow the faith of the church, and that
with more subtilty 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 subtile ma-
nagement of the Samosetanians, 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 Samosetanians, Photinians,
and Pelagians, against the power and grace of Christ, should.
62 OPPOSITION MADE UNTO THE CHURCH
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 ob-
serve, are fallen into such a dislike of the Christ of God, that
every thing concerning his person, Spirit, and grace, is an abo-
mination unto them. It is not want of understanding to com-
prehend doctrines, but hatred unto the things themselves,
whereby such persons are seduced. And there is nothing of
this nature, whereunto nature, as corrupted, doth not contribute
its utmost assistance.
(2.) There were such as opposed his divine nature under pre-
tence 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 pro-
fessing world almost was once surprised into that heresy. In
words they acknowledge his divine person ; but added, as a li-
mitation 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, re-
spected faith in the person of Christ as the Son of the living
God.
Secondly, 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 man and the Son of the living
God. And herein he infected the minds of men with endless
imaginations. Some denied him to have any real human
nature, but to have been a phantasm, an appearance, a dispen-
sation, 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 ra-
tional soul, but was immediately actdd by the power of the
Divine Being, which was unto it in the room of a living soul.
Some that his body was of an etherial nature, and was at length
turned into the sun ; with many such diabolical delusions.
AS BUILT ON THE PERSON OF CHRIST. 63
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 phantastical opinions about the nature of glori-
fied bodies may tend unto. The design of Satan in all these
pernicious imaginations, is to break the cognition and alliance
between Christ in his human nature and the church, whereon
the salvation of it doth absolutely depend.
Thirdly, he raised a vehement opposition against the hypo-
statical 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 na-
ture, to be the Son of the living God. They also acknowledg-
ed 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. An union they said there was between
them, but such as consisted only in love, power, and care.
God did, as they imagined, eminently and power fully manifest
himself in the man Christ Jesus, had him in an especial regard
and love, and did more act in him than in any other. But
that the Son of God assumed our nature into personal subsist-
ence 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 acknow-
ledge. And this pernicious imagination, though it seem to
make great concessions of truth, doth no less effectually avert
the foundation of the church than the former. For if the di-
vine and human nature of Christ do not constitute one indivi-
dual 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 believ-
ers ; but in a supreme degree of manifestation and power.
64 OPPOSITION MADE UNTO THE CHURCH
But though in these things there is a great endeavor to put a
new colour and appearance on old imaginations, the design of
Satan is one and the same in them all, namely, to oppose the
building of the church upon its proper sole foundation. And
these things shall be afterwards expressly spoken unto.
I intend no more in these instances but briefly to demonstrate
that the principal opposition of the gates of hell unto the
church, lay always unto the building of it by faith on the per-
son of Christ.
It were easy also to demonstrate that Mahometism, which
hath been so sore a stroke unto the Christian profession, is no-
thing 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 anti-christian apostacy ; which is not of my
present consideration.
But we may proceed to what is of our own immediate con-
cernment. 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 chnrch on it, the life and preservation of the church
thereby, are the things that the gates of hell are engaged in an
opposition unto. For,
1. It is known with what subtilty and urgency his divine
nature and person are opposed by the Socinians. What an ac-
cession is made daily unto their incredulity, what inclination
of mind multitudes 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 occa-
sions.
2. Many who expressly deny not his divine person, yet seem
to grow weary of any concernment therein. A natural reli-
gion, or none at all, pleaseth them better than faith in God by
Jesus Christ. That any thing more is necessary in religion,
but what natural light will discover and conduct us in, with
the moral duties of righteousness and honesty which it directs
AS BUILT ON THE PERSON OF CHRIST. 65
unto, there are too many that will not acknowledge. What is
beyond the line of nature and reason is rejected as unintelligi-
ble 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 objec-
tive religion, as it is very uncertain whether they leave any
place for the person of Christ in it or no. For, besides their
denial of the hypostatical union of his nature, they ascribe all
that unto a light within 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
devotion, who declare no erroneous conceptions about the doc-
trine 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 the
earth, are of no use with such persons unto the promotion of
piety 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
omnem Jesu non erat ibi. ' But the name of Jesus was not
there.'
5. Suited unto these manifest inclinations of the minds of
men, 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 ;
9
C6 OPPOSITION MADE UNTO THE CHURCH
As, (].) It is scandalously proposed and answered, Of what use
is the consideration of the person of Christ in our religion 1
Such are the novel inquiries of men who suppose there is any-
thing in Christian religion wherein the person of Christ is of
no consideration ; as though it were not the life and soul that
animates the whole of it, that which gives it its especial form
as Christian ; as though by virtue of our religion we received
any thing from God, any benefit in mercy, grace, privilege or
glory, and not through the person of Christ as though any one
duty or act of religion towards God could be acceptably per-
formed by us without a respect unto, or a consideration of the
person of Christ ; or that there were any lines of truth in reli-
gion 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 reflec-
tions are made on such as plead the necessity of acquaintance
willi him, or the knowledge of him, as though thereby they re-
jected the use of the gospel, (4.) Professed love unto the person
of Christ is traduced as a mere iancy and vapour of distemper-
ed minds or weak imaginations. (5.) The union of the Lord
Christ and his church is asserted to be political only, with res-
pect unto laws and rules of government. And many other
things of a like nature arc asserted, derogatory unto his glory,
and repugnant unto the faith of the church. Such as from the
foundation of Christian religion were never vented by any per-
son 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 be-
come a term of reproach and contempt ; nor can some, as they
AS BUILT ON THE PERSON OF CHRIST. 07
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 du-
ties, 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 know not whether it were not more for
the honour of Christ, that such persons would publicly renounce
the profession of his name, rather 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, whatever others may apprehend concerning
this state of things in the world, how any that love the Lord
Jesus in sincerity, especially such as are called to declare and
represent him unto men in the office of the ministry, can acquit
themselves to be faithful unto him, without giving their testi-
mony 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 con-
fession 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.
Panca ideo de Chrisio, 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 de-
clared the sole foundation of the church, will be comprised in
the ensuing discourse. And he who hath ordained strength
out of the mouths of babes and sucklings, as he hath given abi-
lity 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,
68 OPPOSITION MADE UNTO THE CHURCH, &C.
1. The instances which I shall give concerning he use and
consideration 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 1 ' What is his name, and what is his Son's
name if thou canst tell V 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 gather 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 depth
of any part of this great mystery of godliness, God manifest in
the 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 unto 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, 11, 12. Only I shall en-
deavour to represent unto the faith of them that do believe,
somewhat of what the Scripture doth plainly reveal, evidencing
in what sense the person of Christ is the sole 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 formerly
treated thereof, beyond their contradiction in way of reply. But
it is their conviction which I shall respect herein, who, under
an outward confession of the truth, do either notionally or prac-
tically, either ignorantly or designedly, God knows, I know not,
endeavour to weaken the faith of the church in its adherence
unto this foundation. Howbeit neither the one sort nor the
other have any place in my thoughts in comparison of the in-
struction and edification of others; who love the Lord Jesus
Christ in sincerity.
THE PERSON OF CHRIST. &C. 69
chap. in.
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 andworship. The divine
being itself 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 per-
formed 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 will. Yet the divine
essence is not in itself the next and immediate cause of reli-
gious worship ; but it is the manifestation of this being, and its
excellencies, wherewith the mind of rational creatures is imme-
diately affected, and whereby it is obliged to give that religious
honour and worship which is due unto that being, and neces-
sary from our relation thereunto. Upon this manifestation, all
creatures capable by an intelligent nature of a sense thereof,
are indispensably 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 all living, and dwelleth in that light whereunto no
creature can approach. This therefore God first made by the
creation of all things out of nothing. The creation of man him-
self with the principles of a rational intelligent nature, a con-
science attesting his subordination unto God, and of all other
things declaring the glory of his wisdom, goodness and power,
was the immediate ground of all natural religion, and yet con-
tinues so to be. And the glory of it answers the means and
70 THE PERSON OF CHRIST THE MOST INEFFABLE
ways of the manifestation of the divine Being, existence, ex-
cellencies and properties. And where this manifestation is
despised or neglected, there God himself is so; as the Apostle
discoursed! at large, Rom. i. 18, 19, 20, 21, 22.
But of all the effects of the divine excellencies, the constitu-
tion of the person of Christ, as the foundation of the new crea-
tion, as the mystery of godliness, was the most ineffable and
glorious. I speak not of his divine person absolutely. For his
distinct personality and subsistence 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 hirn only as incarnate, as he assumed
our nature into personal subsistence with himself. His con-
ception in the womb of the virgin, as unto the integrity of hu-
man nature, 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 instance of its conception, is that which is above
all miracles, nor can be designed by that name. A mystery it
is, so far above the order of all creating or providential opera-
tions, 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 cre-
ated understanding can comprehend. All other things were
produced and effected by an outward emanation of power from
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 two natures, so infinitely distinct as those of God and man,
whereby the 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 God will be admired and glorified unto all
EFFECT OF DIVINE WISDOM AND GOODNESS. 71
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 apos-
tacy, all things made new, all things in heaven and earth recon-
ciled and gathered into one head, and a revenue of eternal glo-
ry raised unto God, incomparably above what the first consti-
tution of all things, in the order of nature, could yield unto
him.
In the expression of this mystery the Scripture doth some-
times draw the veil over it, as that which we cannot look into.
So in his conception of the virgin with respect unto this union
which accompanied it,it wastold herthat the power of the highest
should overshadow her, Luke i. 35. A work it was of the power
of the Most High, but hid from the eyes of men in the nature
of it; and therefore, that holy thing which had no subsistence
of its own, which should be born of her, should be called the
Son of God, becoming one person with him. Sometimes it ex-
presseth the greatness of the mysiery. and leaves it as an object
of our admiration, 1 Tim. hi. 1(5. ' Without controversy great
is the mystery of godliness. God was manifested 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 hu-
man ; not by ceasing to be what he was ; but by becoming what
he was not, in taking our nature to be his own, whereby he
dwelt among us. This glorious Word, which is God, and de-
scribed by his eternity and omnipolency in the works of crea-
tion and providence, was made flesh, which expresseth the low-
est 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
72 THE PERSON OF CHRIST THE MOST INEFFABLE
them from above, saw his glory, the glory as of the only be-
gotten of the Father. The eternal Word being made flesh, and
manifested therein, they saw his glory, the glory of the only be-
gotten of the Father. What heart can conceive, what tongue
can express the least part of the glory of his divine wisdom
and grace? So also it is proposed unto us, Isa. ix. 6. ' Unto
us a Child is born, unto us a Son is given, and the government
shall be on his shoulders ; and his name shall be called Won-
derful, Counsellor, the Mighty God, the everlasting Father, the
Prince of Peace.' He is called, in the first place, Wonderful,
and that deservedly, Prov. xxx. 4. That the Mighty God
should be a Child 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
redemption and salvation of the church, but this only of the
incarnation and mediation of the Son of God, that there was no
wisdom in the contrivance 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 which, when it is effected, leaves nothing but
admiration unto the utmost of all created wisdom ? ' Who hath
known the mind of the Lord in this thing V Or who hath
been his counsellor in this work, wherein the mighty God be-
came a Child born to us, a Son given unto us?' Let all vain
imaginations cease ; there is nothing left unto the sons of men,
but either to reject the divine person of Christ, as many do
unto their own destruction, or humbly to adore the mystery of
infinite wisdom and grace therein. And it will require a con-
descending charity to judge that those do really believe the in-
carnation 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, 2, 3. ' God hath spoken unto us by his Son, by
whom also he made the worlds ; who being the brightness of
the Father's glory, and the express image of his person, up-
holding all things by the word of his power, by himself purged
our sins.' That he purged our sins by his death, and the ob-
lation of himself therein unto God, is acknowledged. That
this should be done by him, by whom the worlds were made,
EFFECT OF DIVINE WISDOM AND GOODNESS. 73
who is the essential brightness of the divine glory, and the ex-
press image of the person of the Father therein, he upholds,
rules, sustains all things by the word of his power, whereby
God purchased his church with his own blood, Acts xx. 28. is
that wherein he will be admired unto eternity. See Phil. ii. 6,
7, 8, 9.
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
theseraphims which administered unto him, had six wings, with
two whereof they covered their faces, as not being able to be-
hold, or look into the glorious mystery of his incarnation, verse
2, 3. John xii. 40. chap. ii. 19. Col. ii. 9. But when the same
ministering spirits, under the name of cherubims, attended the
throne of God, in the administration of his providence^ as unto
the disposal and government of the world, they had four wings
only ; and covered not their faces, but steadily beheld the glory
of it, Ezek. i. 6. chap. x. 2, 3.
This is the glory of Christian religion; the basis and founda-
tion that bears the whole superstructure, the root whereon it
grows. This is its life and soul, that wherein it differs from,
and inconceivably excels whatever was in true religion before,
or whatever any false religion pretended unto. Religion in its
first constitution, in the state of purej uncorrnpted nature, was
orderly, beautiful and glorious. Man being made in the image
of God, was fit and able to glorify him as God. But whereas
whatever perfection God had communicated unto our nature,
he had not united it unto himself in a personal union, the fabric
of it quickly fell unto the ground : want of this foundation made
it obnoxious unto ruin. God manifested herein, that no gra-
cious relation between him and our nature could be stable and
permanent, unless our nature was assumed into personal union
and subsistence with himself. This is the only rock and assur-
ed foundation of the relation of the church unto God, which
now can never utterly fail. Our nature is eternally secured in
that union, and we ourselves, as we shall see thereby. Col. l.
10
/4 THE PERSON OF CHRIST THE MOST INEFFABLE
17, 18. In him all things consist ; wherefore, Avhatever beau-
ty and glory there Avas in the relation that Avas between God
and man, and the relation of all things unto God by man, in
the preservation Avhereof 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 sub-
sistence of the divine and human natures in the same single
individual person. And Avhereas God, in that state, 'had given
man dominion over the fish of the sea, and the (o\v\ of the air,
and over the cattle, and over all the earth,' Gen. i. 26. It was
all but an obscure representation of the exaltation of our nature
in Christ, as the Apostle declares, Heb. ii. 6, 7, 8, 9.
There was a true religion in the world after the fall, both
before and after 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 Avas brought into under the
tabernacle and temple, it was beyond Avhat is represented in the
institutions of the gospel. Yet is Christian religion, our evan-
gelical 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 introduced this in the room thereof; so
the Apostle proves it in all considerable instances, in his epistle
to the Hebrews, Avritten unto that purpose. There were tAVO
things before in reiligion : the promise which Avas the life of it,
and the institutions of worship under the law, which Avere the
outward glory and beauty of it. And both these were nothing,
or had nothing in them, but only Avhat they before proposed
and represented of Christ, God manifested in the flesh. The
promise Avas concerning him ; and the institution of Avorship
did only represent him. So the Apostle declares it, Col. ii. 17.
Wherefore as all the religion that Avas in the world after the
fall was built on the promise of this work of God in due time
to be accomplished, so it is the actual performance of it Avhich
is the foundation of Christian religion, and Avhich gives it the
pre-eminence above all that went before it. So the Apostle ex-
pressed it, Heb. i. 1, 2, 3. 'God who at sundry times, and in
EFFECT OF DIVINE WISDOM AND GOODNESS. 75
divers manners, 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 upholding all things by
the word of his power, when he had by himself purged our
sins, sat down on the right hand of the Majesty on high.'
All false religion pretended always unto things that were
mysterious. And the more men could invent, or the devil sug-
gest, that had any 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 imagination of men, could never extend
itself unto the least resemblance of this mystery. And it is not
amiss conjectured, that the Apostle, in his description of it, I
Tim. iii. 16. did reflect upon, and condemn the vanity of the
Eleusynian mysteries, which were of the greatest vogue and
reputation among the Gentiles.
Take away the consideration hereof, and we despoil Chris-
tian religion of all its glory, debasing it unto what Mahometism
pretends unto, and unto what in Judaism was really enjoyed.
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 incom-
prehensible. It is ncyxos ov ffXenoiiivav, Heb. xi. 1. The evidence
of things not seen ; that which makes evident as by demonstra-
tion, 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 are the
things 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 emi-
nent 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, enjoy-
76 THE PERSON OP CHRIST THE MOST INEFFABLE
in g the best improvements of reason. For f 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 apos-
tle speaketh, foolish, 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 prin-
ciple which at this day shakes the very foundation of Christian
religion. It is not sufficient, they say, to determine that (he
faith or knowledge of any thing is necessary unto our obe-
dience and salvation, that it seems to be fully and perspicu-
ously revealed in the Scripture ; unless the things so revealed
be obvious and comprehensible unto our reason. An appre-
hension 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 incarnation of the
Son of God. But faith which is truly divine, is nevermore
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 by divine revelation.
Hence things philosophical, and of a deep rational indaga-
tion, find great acceptance in the world, as in their proper
place they do deserve. Men are furnished with proper mea-
sures of them, and they find them proportionate unto the
principles of their own understandings. But as for spiritual
and heavenly mysteries, the thoughts of men, for the most part,
recoil upon their fir>>t proposal, nor will be encouraged to en-
gage 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. ii. 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
EFFECT OF DIVINE WISDOM AND GOODNESS. 77
which it embraceth, heightens its efficacy in all blessed ef-
fects upon the soul. Sueh is this constitution of the person of
Christ, wherein the glory of all the holy properties and perfec-
tions of the divine nature are manifested, and do 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, chap. iv. 6. or the glorious re-
presentation which is made of him in the person of Christ,
whereof we shall treat afterwards. The glass wherein this
glory is represented unto us, proposed unto our view and con-
templation, is divine revelation in the gospel. Herein we be-
hold 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 like-
ness of God so represented unto them.
That which shall at last perfectly effect our utmost conform-
ity to God, and therein our eternal blessedness, is vision or
sight. l 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 bless-
edness shall consist. Faith hath the same object, and the same
operations in its degree and measure. The great and incom-
prehensible mysteries of the divine Being, of the will and wis-
dom of God, are its proper objects, and its operation with
respect unto us, is conformity and likeness unto him. And this
it doth, in a peculiar manner, 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
7S THE PERSON OF CHRIST THE MOST INEFFABLE
glory ;' which perfectly to consummate is the effect of sight in
glory. The exercise of faith herein doth more raise and per-
fect 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, namely, 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 any natural know-
ledge, nor to any knowledge of the most secret recesses of na-
ture.
I shall only say, that those who are inconversant with these
objects of faith, whose minds are not delighted in the admira-
tion 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 understanding, or else wil-
fully 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 wherein the
whole sanctification and salvation of the church is resolved,
wherein alone faith can find rest and peace. ' Other founda-
tion 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
EFFECT OF DIVINE WISDOM AND GOODNESS. 79
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 he is able to save unto the utmost those that
come unto 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
1 them perfect that came unto God by them,' nor take away
conscience condemning for sin, Heb. ii. 1, 2, 3, 4. Wherefore
it is not these things in themselves that can give us rest and
peace, but their relation unto the person of Christ. The obla-
tion 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. He
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 mindeth 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 right-
teous, 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 apostacy from God thereby. These
things are now generally looked on as of no great concern-
ment unto us ; by some made a mock of, and by the most
thought easy to be dealt withal at time convenient. But when
God fixeth an apprehension of his displeasure for them on the
soul, if it be not before it is 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 ob-
80 THE PERSON OF CHRIST THE FOUNDATION
jections, through the power of unbelief, will arise unto his dis-
quiet;i:ent. 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 in-
finite 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 for any other end what-
ever ? Against this no objection can arise. On this considera-
tion 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 and peace.
CHAP. 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 in-
tend 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 purposed in himself, that in the dis-
pensation of the fulness of times, he might gather together in
onej 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 sanc-
tification and salvation of the church here below, to be united
unto that above. The absolute original hereof was in his own
OF ALL THE COUNSELS OF GOD. 81
good pleasure, or the sovereign acting of his wisdom and will.
But it was all to be effected in Christ, which the Apostle twice
repeats ; he would gather ' all things into an head in Christ,
even in him ;' that is, in him alone.
Thus it is said of him, with respect unto his future incarna-
tion and work of mediation, ' that the Lord possessed him in
the beginning of his ways; 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 else-
where proved. Without it none of these things could be affirm-
ed of it. 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 ways, and set him up from everlasting.' God
possessed him eternally as his essential wisdom, as he was al-
ways, 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
ways, 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 our counsels are the beginning of our ways with respect
unto future 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, ver. 30, 31. 1 1 was by him as one brought
up with him, I was daily his delight, rejoicing before him, re-
joicing in the habitable parts of the 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, man was created. Not
only was the delight of the Father in him, but his delight was
in the habitable parts of the earth, and among the sons of men,
before the creation of the world. Wherefore the eternal pros-
pect of the work he had to do for the children of men is intend-
ed herein. In and with him God laid the foundation of all his
ii
THE PERSON OF CHRIST THE FOUNDATION
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 honour belonging unto the person of the Son, as
designed by the Father, unto the execution of all the counsels
of his will. Hence was that prayer of his upon the accom-
plishment of them, John xvii. 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 pray-
eth in these words for such a real communication of the pro-
perties 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 consequently 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
1 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. Where-
fore he had a peculiar glory of his own with the Father before
the world was. And this was no other, but that especial exal-
tation which he had, when he was set up from everlasting, as
the foundation of the counsels of God, for the salvation of the
church. In those eternal transactions that were between the
Father and the Son, with respect unto his incarnation and me-
diation, or his undertaking to execute and fulfil the eternal
counsels 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 mani-
festation hereof he now prays ; and that the glory of his good-
ness, grace and love, in his peculiar undertaking of the execu-
tion of the counsels of God, might be made to appear. And
this is the principal design of the gospel. It is the declaration
OF ALL THE COUNSELS OF GOD. 83
as of the grace of God the Father, so of the love, grace,
goodness and compassion of the Son, in undertaking from ever-
lasting 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 his 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 that 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 works 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
they were to be accomplished, wherein his delights were with
the sons of 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, 'daily 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 coun-
sel of peace was originally between Jehovah and the Branch,
Zech. vi. 13. or the Father and the Son, as he was to be incar-
nate. For therein was he ' fore-ordained before the foundation
of the world,' 1 Pet. i. 20. namely, to be a Saviour and Deliver-
er, by whom all the counsels of God were to be accomplished ;
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 pro-
mised before the world began,' Tit. i. 2. For although the first
foraial 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,
84 THE PERSON OF CHRIST THE FOUNDATION
that all the faithfulness of God was engaged in them. ( God
that cannot lie, hath promised before the world began.' There
was eternal life with the Father, that is, in his counsel treasur-
ed up in Christ, and in him was afterwards manifested unto us,
1 John i. 2. And to shew the stability of this purpose and
counsel of God, with the infallible consequence of his actual
promise, and efficacious accomplishment thereof, £ Grace is' 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, l Behold my servant whom I uphold, mine
elect in whom my soul delighteth,' Isa. xlii. I. as he also pro-
claims the same delight in him from heaven in the days of his
flesh, Matth. iii. 17. chap. xvii. 5. He was the delight of God,
as he in whom all his counsels for his own glory in the redemp-
tion and salvation of the church, were laid and founded. Isa.
xlix. 3. ' My servant in whom I will be glorified, (that is) by
raising the tribes of Jacob, restoring the preserved of Israel,
in being a light unto the Gentiles, and the salvation of God
unto the ends of the earth,' ver. 6.
We conceive not aright of the counsels of God, when we
think of nothing but the effect of them, and the glory that aris-
eth from their accomplishment. It is certainly true, that they
shall all issue in his glory, and the demonstration of it shall fill
up eternity. The manifestative glory of God unto eternity,
consists in the effects and accomplishment of his holy counsels.
Heaven is the state of the actual accomplishment of all the
counsels of God in the sanctification and salvation of the
church. Bat it is not with God as it is with men. Let men's
counsels be never so wise, it must needs abate of their satisfac-
tion in them, because their conjectures (and more they have
not) of their effects and events are altogether uncertain. But
all the counsels of God having their entire accomplishment
through revolutions perplexing and surpassing all created un-
derstandings, inclosed in them infallibly and immutably, the
OF ALL THE COUNSELS OF GOD. 85
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 un-
der. 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. (L.) In 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. i. 31. There was
that impression of his divine wisdom, power, and goodness, up-
on 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, f sang forth his praise,'
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 compla-
cency 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 prin-
cipal exercise is in the counsels themselves from whence they
proceed. Especially is it so as unto these counsels of the Fa-
ther 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, cer-
tain it is, from the notions we have of the divine Being and
excellencies, and from the revelation he hath made of himself,
that there is an infinite delight in God, in the eternal actings of
his wisdom, goodness, and love, wherein, according to our weak
86 THE PERSON OF CHRIST THE FOUNDATION
and dark apprehensions of things, we may safely place no small
portion of divine blessedness. Self-existence in its own im-
mense being, thence self-sufficiency unto itself in all things, and
thereon self-satisfaction, is the principal notion we have ot divine
blessedness.
1. God delighteth in these his eternal counsels in Christ, as
they are acts of infinite wisdom, as they are the highest in-
stance wherein it will exert itself. Hence, in the accomplish-
ment of them, Christ is emphatically said to be the ' wisdom of
God,' 1 Cor. i. 24. He in whom the counsels of his wisdom
were to be fulfilled. And in him is the ' manifold wisdom of
God' made known, Eph. iii. 10. Infinite wisdom being that
property of divine nature, whereby all the actings of it are dis-
posed 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 ra-
tional 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 other 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, 34, 35, 36.
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 good-
ness 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 intervention of a free act of his will. His goodness
is absolutely infinite, essentially perfect in itself ; which it cannot
be, if it belonged unto it naturally and necessarily to act and
communicate itself unto any thing without God himself. The
OF ALL THE COUNSELS OF GOD. 87
divine nature is eternally satisfied in and with its own goodness ;
but it is that principle which is the immediate fountain of all the
communications of good unto others, by a c free act of the. will
of God.' So when Moses 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 communica-
tion of God himself, are from his goodness, by the intervention
of a free act of his will. And the greatest exercise and emana-
tion of divine goodness, was in these holy counsels of God for
the salvation of the church by Jesus Christ. For whereas,
in all other effects of his goodness he gives of his own, herein
he gave himself in taking our nature upon him. And thence
as he expresseth the design of man in his fall as upbraiding him
with folly and ingratitude, ' Behold the man is become one of
us,' Gen. iii. 22. We may with all humble thankfulness ex-
press the means of our recovery, J Behold God is become like
one of us,' as the Apostle declares it at large, Phil. ii. 6, 7, 8.
It is the nature of sincere goodness, even in its lowest degree,
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
in 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, unmixed goodness, acting it-
self 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 ex-
press 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 goodness. Shall a liberal
man devise liberal things, because they are suited unto his in-
clination'? Shall a good man find a secret refreshment and
satisfaction in the exercise of that low, weak, imperfect, mixed
goodness that his nature is inlaid withal ; and shall not he, whose
goodness is essential unto him, whose being it is, and in whom
is the immediate principle of communicating himself unto
88 THE PERSON OF CHRIST THE FOUNDATION
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
the nearest manifestation of the glory of God himself unto them,
when 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 his delight continually before the foundation of the
world ; in that in him were all these counsels laid, and through
him were they all to be accomplished. The constitution of his
person was the only way whereby divine wisdom and goodness
would act and communicate 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 in the counsels of
God as wisdom and goodness have. And in the scripture notion
of these things, they superadd unto goodness this consideration,
that their object is sinners, and those that are unworthy. God
doth universally communicate of his goodness unto all his crea-
tures, though there be an especial exercise of it towards them
that believe. But as unto his love and grace, as they are pecu-
liar unto his elect, the church chosen in Christ before the foun-
dation of the world, so they respect them primarily in a lost un-
done condition by sin, Rom. v. S. ' God commendeth his love un-
to us, in that whilst we were yet sinners, Christ died for us. God
is love,' saith the Apostle, his nature is essentially so. And the
best conception of the natural internal actings of the holy per-
sons is love. And all the acts of it are full of delight. This is,
as it were, 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, Zeph. hi. 17. ' The Lord thy
God in the midst of thee is mighty ; he will save ; he will re-
joice over thee with joy ; he will rest in his love ; he will rejoice
over thee with singing.' The reason why, in the salvation of the
church, he rejoiceth with joy, and joyeth with singing, the
OF ALL THE COUNSELS OK GOD. 89
highest expression of divine complacency, is because he rest-
eth in his love, and so is pleased in the 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 end
the things ensuing may be distinctly considered.
J. God made all things in the beginning good, exceeding
good. The whole of his work was disposed into a perfect har-
mony, beauty, and order, suited unto that manifestation of his
own glory which he designed therein. And as all things had
their own individual existence, and operations suited unto their
being, and capable of an end, a rest, or a blessedness, congruous
unto their natures and operations ; so in the various respects
which they had each to other in their mutual supplies, assis-
tances, and co-operation, they all tended unto that ultimate end,
of 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. Thereon were the eternal
power and wisdom of God glorified in them ; the one in their
production, the other in their disposal into their order and har-
mony. Man was a creature that God made, that by him he
might receive the glory that he aimed at in and by the whole
inanimate creation, both that below, which was for his use, and
that above, which was for his contemplation. This was the
end of our nature in its original constitution. Thereunto are
we again restored in Christ, Jam. i. 18. Psal. civ. 24. cxxxvi. 5.
Rom. i. 20.
2. God was pleased to permit the entrance of sin, both in
heaven above and in earth beneath, whereby this whole order
and harmony was disturbed. There are yet characters of divine
power, wisdom, and goodness, remaining on the works of crea-
tion, and inseparable from their beings. But the primitive glory
that was to redound unto God by them, especially as unto all
things here below, was from the obedience of man unto whom
they were put in subjection. Their good estate depended on
their subordination unto him in a way of natural use, as his
did on God in the way of moral obedience, Gen. i. 26, 28. Psal.
viii. 6, 7, 8. Man, as was said, is a creature which God made,
that by him he might receive the glory that he aimed at, in and
12
90 THE PERSON OF CHRIST THE FOUNDATION
by the whole inanimate creation. This was the end of our
nature in its original constitution. Thereunto are we again
restored in Christ, Jam. 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 exceeding good, and cast into that of vanity
under the burden whereof they groan, and will do so to the end,
Gen. iii. 17, 18. Rom. viii. 20, 21. And these things we must
again consider afterwards.
3- Divine wisdom was no way surprised with this disaster.
God had from all eternity laid in provisions of counsels for the
recovery of all things into a better and more permanent estate
than what was lost by sin. This is the ovaritis, the dTroKom.rao-is
Kay™*, the revivification, the restitution of all things, Acts iii. 19,
21. The d^a.cj./.aXa.'oxr,;, or the gathering all things in heaven and
earth into a new head in Christ Jesus, Eph. i. 10. For although
it may be, there is more of curiosity than of edification, in a
scrupulous inquiry into the method or order of God's eternal
decrees or counsels, and the disposal of them into a subservi-
ency one unto another ; yet this is necessary from the infinite
wisdom, prescience, and immutability of God, that he is sur-
prised with nothing, that he is put unto no new counsels by any
events in the works of creation. All things were disposed by
him, into those ways and methods, and that from eternity which
conduce unto, and certainly issue in that glory which is ulti-
mately intended. For as we are careful to state the eternal de-
crees of God, and the actual operations of his providence, so as
that the liberty of the will of man as the next cause of all his
moral actions, be not infringed thereby ; so ought we to be
careful not to ascribe such a sacrilegious liberty unto the wills
of any creatures, as that God should be surprised, imposed on,
or changed by any of their actings whatever. For ' known unto
him are all his works from the foundation of the world,' and
with him there is neither ' variableness nor shadow of turning.'
4. There were therefore eternal counsels of God whereby he
disposed all things into a new order, unto his own glory in the
sanclification and salvation of the church. And of them two
OF ALL THE COUNSELS OF GOD. 91
things may be considered : (1.) Their original. (2.) The
design of their accomplishment.
(1.) The first spring or original was in the divine will and
wisdom alone, without respect unto any external moving cause.
No reason can be given, no cause be assigned of these counsels,
but the ' will of God alone.' Hence are they called or describ-
ed by, the 'good pleasure which he purposed in himself,' Eph.
i. 9. ' The purpose of him who worketh all things according
to the counsel of his will, ver. 11. Who hath known the mind
of the Lord? or who hath been his counsellor? or who hath
given first unto him, and it shall be recompensed tohimao;ain?
for of him, and through him, and to him are all things,' Rom.
xi. 34 — 36. The incarnation of Christ, and his mediation
thereon, were not the procuring cause of these eternal counsels
of God ; but the effects of them, as the Scripture constantly de-
clares. Bat the design of their accomplishment was laid in the
person of the Son alone. As he was the essential wisdom of
God, all things were at first created by him. But upon a pros-
pect of the ruin of all by sin, God would in and by him, as he
was fore-ordained to be incarnate, restore all things. The whole
counsel of God unto this end centered in him alone. Hence
their foundation is rightly said to be laid in him, and is declared
so to be by the Apostle, Eph. i. 4. For the spring of the sancti-
fication and salvation of the church lies in election, the decree
whereof compriseth the counsels of God concerning them.
Herein God from the beginning ' chooseth us unto salvation
through the sanctification of the Spirit,' 2 Thess. ii. 13. The
one being the end he designed, the other the means and way
thereof. But this he did in Christ; he ' hath chosen us in
him before the foundation of the world, that we should be holy
and unblameable before him in love ;' that is, l unto salvation
through the sanctification of the Spirit.' In him we were not
actually, nor by faith, before the foundation of Ihe world ; yet
were we then chosen in him, as the only foundation of the ex-
ecution of all the counsels of God, concerning our sanctification
and salvation.
Thus as all things were originally made and created by
him, as he was the essential wisdom of God, so all things are
$2 THE PERSON OF CHRIST THE FOUNDATION
renewed and recovered by him, as he is the provisional wisdom
of God in and by his incarnation. Therefore, as these things
put together and compared unto his glory, Col. i. 15, 16, 17:
IS, 19. 'He is the image of the invisible God, the first-born
of every creature. For by him were all things created that are
in heaven, and that are in the earth, visible and invisible, all
things were created by him and for him ; and he is before all
things, and by him all things consist ; and he is the head of
the body, the church ; who is the beginning, the first-born
from the dead, that in all things he might have the pre-eminence.'
Two things as the foundation of what is ascribed unto the
Lord Christ in the ensuing discourse, are asserted, ver. 15.
(I.) ' That he is the image of the invisible God.' (2.) That he
is the first-born of every creature ; tilings seemingly very dis-
tant in themselves, but gloriously united concentering in his
person.
1. He is the image of the invisible God ; or, as it is elsewhere
expressed, he is in the form of God, his essential form, for
Other forms there is none in the divine nature. The bright-
ness of his glory, and express image of the Father's person.
And he is called here the invisible God, not absolutely with
respect unto his essence, though it be most true, the divine es-
sence being absolutely invisible, and that equally whether con-
sidered as in the Father or in the Son. But he is called so,
with respect unto his counsels, his will, his love, and his grace.
For so 'none hath seen him at any time, but the only begot-
ten which is in the bosom of the Father,' he declares him, John
i. 18. As he is thus the essential, the eternal image of the in-
visible God. his wisdom and power, the efficiency of the first
creation, and its consistence being created, is ascribed unto
him, ver. 16, 17. ' By him were all things created that are in
heaven and in earth, visible and invisible.' And because of
the great notions and apprehensions that were then in the
world, especially among the Jews unto whom the Apostle had
respect in this epistle, of the greatness and glory of the invisi-
ble part of the creation in heaven above, he mentions them in
particular, under the most glorious titles that any could, or
then did ascribe unto them ; ' whether they be thrones or do-
OF ALL THE COUNSELS OF GOD. 93
minions, or principalities, or powers.' All things were created
by him, and for him ; the same expression that is used of God
absolutely, Rom. xi. 3b\ Rev. iv. 11. Add hereunto those other
places to this purpose, John i. 1, 2, 3. Heb. i. 1, 2, 3. and those that
are not under the efficacy of spiritual infatuations, cannot but
admire at the power of unbelief, the blindness of the minds of
men, and the craft of Satan, in them who deny the divine
nature of Jesus Christ. For whereas the Apostle plainly af-
firms, that the works of the creation do demonstrate the eternal
power and Godhead of him by whom they were created, Rom.
i. 19, 20. and not only so, but it is uncontrolably evident in the
light of nature ; it being so directly, expressly, frequently af-
firmed, that all things whatever, absolutely, and in their distri-
butions into heaven and earth, with the things contained res-
pectively in them, were made and created by Christ ; it is the
highest rebellion against the light and teachings of God, to dis-
believe his divine existence and power.
(2.) Again it is added, that he 'is the first-born of every
creature ;' which principally respects the new creation, as it is
declared, ver. 18. ' He is the head of the body, the church, the
beginning, the first-born from the dead ; that in all things he
might have the pre-eminence.' For in him were all the counr
sels of God laid for the recovery of all things unto himself ; as
he was to be incarnate. And the accomplishment of these coun-
sels of God by him, the Apostle declares at large in theensu^
ing verses. And these things are both conjoined and com-
posed in this place. As God the Father did nothing in
the first creation but by him as his eternal wisdom, John i. 3.
Heb. i. 2. Prov. viii. so he designed nothing in the new crea-
tion or restoration of all things unto his glory, but in him as he
was to be incarnate. Wherefore in his person were laid all
the foundations of the counsels of God for the sanctification
and salvation of the church. Herein he is glorified, and that
in a way unspeakably, exceeding all that glory which would
have accrued unto him from the first creation, had all things
abode in their primitive constitution.
His person, therefore, is the foundation of the church, the
great mystery of godliness, or the religion we profess ; the en-
94 THE PERSON OF CHRIST THE GREAT
tire life and soul of all spiritual truth ; in that all £ the coun-
sels of the wisdom, grace, and goodness of God, for the redemp-
tion, vocation, sanctification, and salvation of the church,
were all laid in him, and by him were all to be accomplished.'
CHAB. 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. For to know God, so as thereby to be
made like unto him, is the chief end of man. This is done
perfectly only in the person of Christ, all other means of it be-
ing subordinate thereunto, and none of them of the same na-
ture therewithal. The end of the world itself is to instruct us
in the knowledge of God in Christ. That, therefore, which I
shall now demonstrate is, ' That in the person and mediation
of Christ, (which are inseparable in all the respects of faith un-
to him,) there is made unto us a blessed representation of the
glorious properties of the divine nature, and of the holy
counsels of the will of God. The first of these I shall speak
unto in this chapter, the other in that which ensues ; wherein
we shall manifest how all divine truths do centre in the person
of Christ. And the consideration of sundry things are neces-
sary unto the explication hereof.
1. God in his own essence, being and existence, is absolute-
ly incomprehensible. His nature being immense ; and all his
holy properties essentially infinite, no creature can directly or
perfectly comprehend them, or any of them. He must be in-
finite that can perfectly comprehend that which is infinite.
Wherefore God is perfectly known unto himself only; but as
REPRESENTATIVE OF GOD AND HIS WILL. 95
for us, how little a portion is heard of him ? Hence he is call-
ed the invisible God, and said to dwell in light inaccessible.
The subsistence of his most single and simple nature in three
distinct persons, though it raises and ennobles faith in its reve-
lation, yet it amazeth reason which would trust to itself in the
contemplation of it : whence men grow giddy who will own
no other guide, and are carried out of the way of truth. ' No
man hath seen God at any time ; the only begotten who is in
the bosom of the Father, he hath declared him,' John i. 18.
1 Tim. vi. 16.
2. Therefore we can have no direct intuitive notions or ap-
prehensions of the divine essence, or its properties. Such
knowledge is too wonderful for us. Whatever is pleaded for
an intellectual vision of the essence of God in the light of
glory, yet none pretend unto a possibility of an immediate full
comprehension of it. But in our present state God is unto us
as was he unto Moses under all the external manifestations
of his glory, in thick darkness, Exod. xx. 21. All the rational
conceptions of the minds of men are swallowed up, and lost,
when they would exercise themselves directly on that which
is absolutely immense, eternal, infinite. When we say it is so,
we know not what we say, but only that it is not otherwise.
What we deny of God, we know in some measure, but what we
affirm we know not : only we declare what we believe and adore.
Neque sensus est ejus, neque phantasia, neque opinio,nec ratio,
nee scientia, says Dionys. de Devin. Nomin. 1. We have no
means, no corporal, no intellectual instrument or power for the
comprehension of him, nor bath any other creature, e™ a*™^
iitv b Qcos, ov ixuuov oi llpoiprjTai, dXX' iSsv ayysKoi etSov, ire d/>xaj jtXoi, dXX' iav ipoirrj-
eris clvtSs a.Kvar\ Kepi filv ras iatas He !nroKpivo[icvos So£a Si iv v\pirot$ povov aSovres tco
0£c5. Kav irapa tojv XepuSip. 17 twv atpiKpstji iniQvfivjrjai ti p.adiiv, to jivsikov tS ayiaafiS
lii\o; dKoiari, K<xl Sti Tr\t)prn b oipavds Kal 17 Xij t>is 5<5J*jj dvrS. ' For that wllidl
is God (the essence of God) not only have not the prophets
seen, but neither the angels nor the archangels. If thou wilt
inquire of them, thou shalt have nothing of the substance of
God, but only hear them say, Glory to God on high. If thou
askest the cherubims and seraphims, thou shalt only hear the
praise of holiness, the whole earth is full of his glory,' says
Chrysostome, in cap. 1. Job. v. 18. That God is in himself
96 THE PERSON OF CHRIST THE GREAT
absolutely incomprehensible unto us, is a necessary effect of
our infinite distance from him. But as he externally repre-
sents himself unto us, and by the notions which are ingenera-
ted in us by the effects of his properties, are our conceptions of
him, Psal. xix. 1. Rom. i. 21.
This is declared in the answer given unto that request by
Moses ; ' 1 beseech thee, shew me thy glory.' Exod. xxxiii. 28.
Moses had heard a voice speaking unto him, but he that spake
was in thick darkness, he saw him not. Glorious evidences he
gave of his majestatical presence, but no appearance was made
of his essence or person. Hereon Moses desireth for the full
satisfaction of his soul (as the nearer any one is unto God,
the more earnest will be his desire after the full fruition of
him) that he might have a sight of his glory, not of that created
glory in the tokens of his presence and power which he had
beheld, but of the uncreated glory of his essence and being.
Through a transport of love to God, he would have been in hea-
ven whilst he was on the earth; yea, desired more than heaven it-
self will afford, if he would have seen the essence of God with
his corporeal eyes. In answer hereunto, God tells him, That
he cannot see his face and live : none can have either bodily
sight or direct mental intuition of the divine Being. But this
I will do, saith God, 'I will make my glory pass before thee,
and thou shalt see my back parts,' Exod. xxxiii. 18 — 23, &c.
This is all that God would grant ; namely, such external repre-
sentations of himself in the proclamation of his name, and cre-
ated appearances of his glory, as we have of a man whose back
parts only we behold as he passeth by us. But as to the being
of God, and his subsistence in the Trinity of persons, we have
no direct intuition into them, much less comprehension of them.
3. It is evident, therefore, that our conceptions of God, and
of the glorious properties of his nature, are both ingenerated in
us, and regulated under the conduct of divine revelation, by re-
flections of his glory on other things, and representations of his
divine excellencies in the effects of them. So the invisible
things of God, ' even his eternal power and Godhead, are clear-
ly seen, being manifested and understood by the things that
are made, Rom. i. 20. Yet must it be granted, that no mere
creature, not the angels above, not the heaven of heavens, are
REPRESENTATIVE OF GOD AND HIS WILL. 97
meet or able to receive upon them such characters of the divine
excellencies, as to be a complete satisfactory representation of
the being and properties of God unto us. They are all finite
and limited, and so cannot properly represent that which is in-
finite and immense. And this is the true reason why all wor-
ship or religious adoration of them is idolatry. Yet are there
such effects of God's glory in them, such impressions of the di-
vine excellencies upon them, as we cannot comprehend nor
search out unto perfection. How little do we conceive of the
nature, glory and power of angels? so remote are we from an
immediate comprehension of the uncreated glory of God, as that
we cannot fully apprehend, nor conceive aright, the reflection
of it on creatures in themselves finite and limited. Hence they
thought of old when they had seen an angel, that so much of
the divine perfections had been manifested unto them, that
thereon they must die, Judg. xiii. 21, 22. Howbeit they come
infinitely short of making any complete representation of God,
nor is it otherwise with any creature whatever.
4. Mankind seemed to have always had a common appre-
hension, that there was need of a nearer and more full repre-
sentation of God unto them, than was made in any of the
works of creation or providence. The heavens indeed declared
his glory, and the firmament always shewed his handy-work.
The invisible things of his eternal power and Godhead were
continually made known by the tilings that are made. But
men generally miscarried and missed it in the contemplation
of them, as the Apostle declares, Rom. i. For still they were
influenced by a common presumption, that there must be a
nearer and more evident manifestation of God; that made by
the works of creation and providence being not sufficient to
guide them unto him. But in the pursuit hereof, they utterly
ruined themselves. They would do what God had not done.
By common consent they had framed representations of God
unto themselves; and were so besotted therein, that they utter-
ly lost the benefit which they might have received by the mani-
festation of him in the works of creation, and took up with most
foolish imaginations. For whereas they might have learned
from thence, the being of God, his infinite wisdom, power, and
13
98 THE PERSON OF CHRIST THE GREAT
goodness, namely, in the impressions and characters of them
on the things that were made ; in their own representations of
him, they changed the 'glory of the invisible God into an im-
age made like unto corruptible man, and to birds, and to four-
footed beasts, and creeping things,' Rom. i. 23. wherefore this
common presumption, that there was no way to attain a due sense
of the divine being, but by some representation of it, though
true in itself, yet by the craft of Satan, and foolish superstitions
of the minds of men, became the occasion of all idolatry and fla-
gitious wickedness in the world. Hence were all those ivi^aveiat,
or supposed illustrious appearances of their gods, which Satan
deluded the Gentiles by; and hence were all the ways which
they devised to bring God into human nature, or the likeness
of it. Wherefore in all the revelations that ever God made of
himself, his mind and will, he always laid this practice of
making representations of him, under the most severe interdict
and prohibition. And this he did evidently for these two rea-
sons :
(1.) Because it was a bold and foolish intrenching upon his
provisional wisdom in the case. He had taken care that there
should be a glorious image and representation of himself, infi-
nitely above what any created wisdom could find out. But as
when Moses went into the mount, the Israelites would not wait
for his return, but made a calf in his stead ; so mankind, refus-
ing to wait for the actual exhibition of that glorious image of
himself which God had provided, they broke upon his wisdom
and sovereignty, to make some of their own. For this cause
was God so provoked, that he gave them up to such stupid
blindness, that in those things wherein they thought to shew
themselves wise, and to bring God nearer unto them, they be-
came contemptibly foolish, abased their nature, and all the no-
ble faculties of their minds unto hell, and departed unto the ut-
most distance from God, whom they sought to bring near unto
them.
(2.) Because nothing that can fall into the invention or ima-
gination of men, could make any other but false representations
of him, and so substitute an idol in his place. His own imme-
diate works have great characters of his divine excellencies upon
REPRESENTATIVE OF GOD AND HIS WILL. 99
them, though unto us obscure, and not clearly legible without
the light of revelation. Somewhat he did of old represent of his
glorious presence, though not of his being, in the visible insti-
tutions of his worship. But all men's inventions to this end,
which are neither divine works of nature, nor divine institu-
tions of worship, are all but false representations of God, and
therefore accursed by him.
Wherefore it is granted, that God hath placed many charac-
ters of his divine excellencies upon his works of creation and
providence ; many of his glorious presence, upon the taberna-
cle and temple of old ; but none of these things ever did or
could give such a representation of him, as wherein the souls of
men might fully acquiesce, or obtain such conceptions of him
as might enable them to worship and honour him in a due man-
ner. They cannot, I say, by all that may be seen in them, and
learned from them, represent God as the complete object of all
our affections, of all the actings of our souls in faith, trust, love,
fear, obedience, in that way whereby he may be glorified, and
we may be brought unto the everlasting fruition of him. This
therefore is yet to be inquired after. Wherefore,
5. A mere external doctrinal revelation of the divine nature
and properties, without any exemplification, or real representa-
tion of them, was not sufficient unto the end of God in the mani-
festation of himself. This is done in the Scripture ; but the
whole Scripture is built on this foundation, or proceeds on this
supposition, that there is a real representation of the divine na-
ture unto us, which it declares and describes. And as there was
such a notion on the minds of all men, that some representation
of God, wherein he might be near unto them, was necessary,
which arose from the consideration of the infinite distance be-
tween the divine nature and their own, which allowed of no
measures between them ; so as unto the event God himself hath
declared that in his own way such a representation was needful
unto that end of the manifestation of himself, which he designed.
For,
6. All this is done in the person of Christ. He is the com-
plete image and perfect representation of the divine being and
excellencies. I do not speak of it absolutely, but as God proposeth
100 THE PERSON OF CHRIST THE GREAT
himself as the object of our faith, trust, and obedience. Hence
it is God as the Father, who is so peculiarly represented in him
and by him, as he says, ' he that hath seen the Son, hath seen
the Father also,' John xiv. 9.
Unto such a representation two things are required. (1.)
That all the properties of the divine nature, the knowledge
whereof is necessary unto our present obedience and future bles-
sedness, be expressed in it, and manifested unto us. (2.) That
there be therein the nearest approach of the divine nature made
unto us whereof it is capable, and which we can receive. And
both these are found in the person of Christ, and therein
alone.
In the person of Christ we consider both the constitution of
it in the union of his natures, and respect of it unto his work of
mediation, which was the end of that constitution. And,
(1.) Therein as so considered, is there a blessed representa-
tion made unto us of all the holy properties of the nature of
God ; of his wisdom, his power, his goodness, grace, and love,
his righteousness, truth, and holiness, his mercy, and patience.
As this is affirmed concerning them all in general, or the glory
of God in them, which is seen and known only in the face of
Christ; so it were easy to manifest the same concerning every
one of them in particular, by express testimonies of Scripture.
But I shall at present confine myself unto the proofs of the
whole assertion which do ensue.
(2.) There is therein the most incomprehensible approach of
the divine nature made unto ours ; full as all the imaginations
of men did ever infinitely fall short of; as hath been before de-'
clared. In the assumption of our nature into personal union
with himself, and our cognation unto God thereby, with the
union which believers obtain with him thereon, being ' one in
the Father, and the Son, as the Father is in the Son, and the
Son in the Father,' John xvii. 20, 21. there is the nearest ap-
proach of the divine being unto us, that the nature of things is
capable of. Both these ends were designed in those representa-
tions of God, which were of human invention ; but in both of
them they utterly failed. For, instead of representing any of
the glorious properties of the nature of God, they debased it,
REPRESENTATIVE OP GOD AND HIS WILL. 101
dishonored it, and filled the minds of men with vile conceptions
of it. xlnd, instead of bringing God nearer unto them, they put
themselves at an infinite moral distance from him. But my
design is the confirmation of our assertions from the Scripture.
Col. i. 15. ' U.5 is the image of the invisible God.' This title
or property of invisible, the Apostle here gives unto God, to
shew what need there was of an image or representation of him
unto us, as well as of one in whom he would declare the coun-
sels of his will. For he intends not only the absolute invisi-
bility of his essence, but his being unknown unto us in himself.
Wherefore, as was before observed, mankind was generally
prone to make visible representations of this invisible God, that
in them they might contemplate on him, and have him present
with them, as they foolishly imagined. Unto the craft of Satan
abusing this inclination of mankind, idolatry owes its original
and progress in the world. Howbeit, necessary it was that this
invisible God shouldjie so represented unto us by some image
of him, as that we might know him, and that therein he might
be worshipped according unto his own mind and will. But
this must be of his own contrivance, an effect of his own infi-
nite wisdom. Hence as he absolutely rejecteth all images and
representations of him, of men's devising, for the reasons before-
mentioned, and declares that the honour that any should think
would thereby redound unto him, was not given unto him, but
unto the devil; so that which he hath provided himself, unto
his own holy ends and purposes, is every way approved of him.
For he will have all ' men honour the Son, even as they honour
the Father ;' and so, as that he who ' honoureth not the Son,
honoureth not the Father,' John. v. 23, 25.
Tnis image, therefore, is the person of Christ ; £he is the im-
age of the invisible God.' This, in the first place, respects the
divine person absolutely as he is the essential image of the Fa-
ther ; which must briefly be declared.
1. The Son is sometimes said to be iv ^arpi, in the Father, and
the Father in the Son. John xiv. 10. ' Believest thou not that
I am in the Father, and the Father in me?' This is from the
unity or sameness of their nature ; for ' he and the Father are
one,' John x. 30. Thence 'all things that the Father hath are
102 THE PERSON OF CHRIST THE GREAT
his,' chap. xvi. 15. because their nature is one and the same.
With respect unto the divine essence absolutely considered,
wherein the Father is in the Son, and the Son in the Father,
the one cannot be said to be the image of the other. For he
and the Father are one ; and one and the same thing cannot be
the image of itself in that wherein it is one.
2. The Son is said not only to be h narpt, in the Father, in the
unity of the same essence; but also wpo? tov ^artpa, or Qcov, with
the Father, or with God, in the distinction of his person. John
i. 1. ' The Word was with God, and the Word was God.' The
Word was God, in the unity of the divine essence ; and the
Word was with God in its distinct personal subsistence. The
Word, that is, the person of the Son, as distinct from the Fa-
ther, was with God, or the Father. And in this respect he is
the essential image of the Father, as he is called in this place,
and Heb. i. 3. and that because he partakes of all the same di-
vine properties with the Father.
But although the Father on the other side be partaker of all
the essential divine properties of the Son, yet is not he said to
be the image of the Son. For this property of an image respects
not the things themselves, but the manner of the participation
of them. Now the Son receives all from the Father, and the
Father nothing from the Son. Whatever belongs unto the per-
son of the Son, as the person of the Son he receives it all from
the Father by eternal generation ; for ' as the Father hath life
in himself, so hath he given unto the Son, to have life in him-
self,' John v. 2(5. He is therefore the essential image of the
Father, because all the properties of the divine nature are com-
municated unto him, together with personality from the Father.
3. In his incarnation the Son was made ihe representative
image of God unto us, as he was in his person the essential
image of the Father by eternal generation. The invisible God,
whose nature and divine excellencies our understandings can
make no approach unto, doth in him represent, exhibit, or make
present unto our faith and spiritual sense, both himself and
all the glorious excellencies of his nature.
Wherefore our Lord Jesus Christ, the Son of God, may be
considered three ways :
REPRESENTATIVE OF GOD AND HIS WILL. 103
1. Merely with respect unto his divine nature. This is one
and the same with that of the Father. Jn this respect the one
is not the image of the other, for hoth are the same.
2. With respect unto his divine person as the Son of the Fa-
ther ; the only begotten, the eternal Son of God. Thus he re-
ceives as his personality, so all divine excellencies from the
Father ; so he is the essential image of the Father's person.
3. As he took our nature upon him; or in the assumption
of our nature into personal union with himself, in order unto
the work of his mediation ; so is he the only representative
image of God unto us; in whom alone we see, know, and
learn all the divine excellencies, so as to live unto God, and be
directed unto the enjoyment of him. All this himself instructs
us in.
He reflects it on the Pharisees as an effect of their blindness
and ignorance, that they ' had neither heard the voice of God at
any time, nor seen his shape,' John v. 37. And in opposition
hereunto, he tells his disciples, that 'they had known the Fa-
ther, and seen him,' chap. xiv. 7. And the reason he gives
thereof, is, ' because they that knew him, knew the Father also.'
And when one of his disciples, not yet sufficiently instructed in
this mystery, replied, 'Lord shew us the Father, and it sufficeth
us,' ver. 9. His answer is, ' Have I been so long time with you,
and hast thou not known me 1 He that hath seen me, hath seen
the Father,' ver. 10.
Three things are required unto the justification of this asser-
tion :
(1.) That the Father and he be of the same nature, have the
same essence and being. For otherwise it would not 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 can-
not be a seeing of the Father by the seeing of him. He is seen
in the Son as represented by him, as his image ; the Word, the
104 THE PERSON OF CHRIST THE GREAT
Son of the Father, as he was with God. The unity of nature,
and the distinction of persons, is the ground of that assertion
of our Saviour ; £ he that hath seen me, hath seen the Father
also.'
(3.) Bit, moreover, the Lord Christ hath a respect herein
unto himself in his entire person as he was incarnate, and there-
in unto the discharge of his mediatory work. ' Have I been so
long time with you, and hast thou not known me ?' Whilst he
was with them, dwelt among them, conversed with them, he
was the great representative of the glory of God unto them.
And notwithstanding this particular mistake, they did then 'see
his glory, the glory of the only begotten of the Father,' John i.
14. And in him was manifested the glory of the Father. ' He
is the image of the invisible God.' In him God was, in him
he dwelt, in him is he known, in him is he worshipped accord-
ing unto his own will, in him is there a nearer approach made
unto us, by the divine nature, that ever could enter into the
heart of men to conceive. In the constitution of his person of
two natures, so infinitely distinct and separate in themselves,
and in the work it was designed unto, the wisdom, power, good-
ness, love, grace, mercy, holiness, and faithfulness of God, are
manifested unto us. This is the one blessed image of the invi-
sible God, wherein we may learn, wherein we may contemplate
and adore all his divine perfections.
The same truth is testified unto, Heb. i. 3. ' God spake unto
Us in the Son, who is the brightness of his glory, and the ex-
press ima^e of his person.' His divine nature is here included,
as that without which he could not have made a perfect repre-
sentation of God unto us. For the Apostle speaks of him, as of
him 'by whom the worlds were made, and who upholdeth all
things by the word of his power.' Yet doth he not speak of
himself absolutely as he was God, but also as he, who ' in him-
self purged our sins, and sat down at the right hand of the ma-
jesty on high,' that is, in his whole person. Herein he is ami-
ra^a riii 6o^r,(, the cffulgency, the resplendency of divine glory.
That wherein the divine glory shines forth, is an evident mani-
festation of itself unto us. And as a further explication of the
same mystery, it is added that he is the character or express
REPRESENTATIVE OF GOD AND HIS WILL. 105
image of the person of the Father. Such an impression of all
the glorious properties of God is on him, as that thereby they
become legible unto all them that believe.
So the same Apostle affirms again, that he is ' the image of
God,' 2 Cor. iv. 4. In what sense and unto what end he de-
clares, ver. 6. ' We have the knowledge of the glory of God
in the face of Jesus Christ.' Still it is supposed that the glory
of God, as essentially in him is invisible unto us, and incompre-
hensible by us. Yet is there a knowledge of it necessary unto
us, that we may live unto him, and come unto the enjoyment
of him. This we obtain only in the face or person of Christ
iv irpo(7a)7ra) ruXpi-n; 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.
c They saw his glory, the glory as of the only begotten of the
Father, full of grace and truth,' John i. 14. The divine
glory was manifest in him, and in him they saw the glory of
the father. So the same Apostle witnesseth again who record-
ed this testimony, 1 John i. 2. ' For the life was manifested,
and we have seen it, and bear witness that eternal life was with
the Father, and was manifested unto us.' In the Son incar-
nate, that eternal life which was originally in and with the
Father, was manifest unto us.
It may be said, that the Scripture itself is sufficient for this
end of the declaration of God unto us, so that there is no need
of any other representation of him; and these things serve only
to turn the minds of men from learning the mind and will
of God therein, to seek for all in the person of Christ. But the
true end of proposing these things, is to draw men unto the dili-
gent study of the Scripture, wherein alone they are revealed
and declared. And in its proper use, and unto its proper end,
it is perfect and most sufficient. It is \6y0STsees, the word of
God: howbeit it is not Xo^s 'icnoSns, the internal essential word
of God, but \oyoi rrpo<popiKos, the external word spoken by him.
It is not, therefore, nor can be, the image of God either essen-
tial or representative, but is the revelation and declaration of
it unto us, without which we can know nothing of it.
Christ is the image of the invisible God, the express image
14
106 THE PERSON OF CHRIST THE GREAT
of the person of the Father. And the principal end of the
whole Scripture, especially of the gospel, is to declare him so
to be, and how he is so. What God promised by his prophets
in the holy Scriptures, concerning his Son Jesus Christ, is fully
declared in the gospel, Rom. i. 1, 2, 3, 4. The gospel is the
declaration of Christ, as ' 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 Jidei ; the real formal object
of our faith in this matter. This is the person of Christ, the
Son of God incarnate, the representative image of the glory of
God unto us ; as in the testimonies insisted on.
2. Medium revelans, or lumen deferens ; the means of its
revelation, or the objective light whereby the perception and
knowledge of it is conveyed unto our minds. This is the gos-
pel compared unto a glass, because of the prospect which we
have the image of God therein, 2 Cor. iii. 18. But without it,
by any other means, and not by it, we can behold nothing of
this image of God.
3. Lumen prceparans, elevans, disponens subjectum. The
internal light of the mind in the saving illumination of the
holy Spirit enabling us by that means, and in the use of it,
spiritually to behold and discern the glory of God in the face
of Jesus Christ, 2 Cor. iv. 6.
Through both these, in their several ways of operation, there
proceeded! from the real object of our faith, Christ as the image
of God, a transforming power, whereby the soul is changed
into the same image, or is made conformable unto Christ,
which is that whereunto we are predestinated. But we may
yet a little further contemplate on these things, in some in-
stances wherein the glory of God and our own duty are con-
cerned.
1. The glory of God's wisdom is exalted, and the pride of
the imaginations of men is proportionably debased. And in
these two consists the real foundation of all religion in our souls.
This God designed in the dispensation of himself and his will,
1 Cor. i. 29, 31. This he calls us unto, Isa. ii. 22. Zech. ii. 13.
REPRESENTATIVE OF GOD AND HIS WILL. 107
As this frame of heart is prevalent in us, so do all other graces
shine and flourish. And it is that which influences all our
duties, so for as they are acceptable unto God. And there is
no truth more instructive unto it than that before us. It is
taken for granted, and the event hath demonstrated it to be so,
that some express representation should be made of God unto
us ; wherein we might contemplate the glorious excellencies
of his nature, and he might draw nigh unto us, and be present
with us. This, therefore, men attempted to effect and accom-
plish, and this God alone hath performed, and could so do.
And their several ways for this end are herein manifest. As
the way whereby God hath done it, is the principal exaltation of
his infinite wisdom and goodness, as shall be immediately more
fully declared, so the way whereby men attempted it, was the
highest instance of wickedness and folly. It is, as we have de-
clared, in Christ alone that God hath done it. And that therein
he hath exalted and manifested the riches, the treasures of his
infinite wisdom and goodness, is that which the gospel, the spirit,
and the church, do give testimony unto. A more glorious ef-
fect of divine wisdom and goodness, a more illustrious mani-
festation of them, there never was, nor ever shall be, than in
the findiug out and constitution of this way of the representa-
tion of God unto us. The ways of men for the same end
were so far from giving a right representation of the perfec-
tions of the divine nature, that they were all of them below,
beneath, and unworthy of our own. For in nothing did the
blindness, darkness, and folly of our nature, in its depraved
condition, ever so exert and evidence themselves, as in the con-
triving ways for the representation of God unto us, that is, in
idolatry the worst and vilest of evils. So Psa. cxv. 4, 5, 6, 7, 8.
Isa. xliv. Rev. i. 19, 20, &c. This pride and folly of men,
was that which lost all knowledge of God in the world, and all
obedience unto him. The ten commandments are but a tran-
script of the light and law of nature. The first of these requir-
ed that God, the only true God, the Creator and Governor of
all, should be acknowledged, worshipped, believed in, and
obeyed. And the second was, that we should not make unto
ourselves any image or representation of him. Whatever he
108 THE PERSON OF CHRIST THE GREAT
would do himself, yet he strictly forbids that we should make
any such unto ourselves. And here began the apostacy of the
world from God. They did not absolutely reject him, and so
cast off the first fundamental precept of the law of nature ; but
they submitted not unto his wisdom and authority in the next,
which was evidently educed from it. They would make im-
ages and representations of him unto themselves. And by this
invention of their own, they first dishonoured him. and then
forsook him, giving themselves up unto the rule and service of
the devil. Wherefore, as the way that God in infinite wisdom
found out for the representation of himself unto us, was the
only means of recovery from the first apostacy ; the way found
out by men unto the same end, was the great means of casting
the generality of mankind unto the farthest degree of a new
apostacy from God, whereof our nature is capable. And of the
same kind will all our contrivances, in what belongs unto his
worship and glory, be found to be, though unto us they may
appear both specious and necessary. This, therefore, should
lead us into a continual admiration of the wisdom and grace
of God ; with a due sense of our own vileness and baseness by
nature. For we are in nothing better or wiser than they,
who fell into the utmost folly and wickedness, in their designs
for the highest end, or the representation of God unto us.
The more we dwell on such considerations, the more fear and
reverence of God, with faith, trust, and delight in him will be
increased ; as also humility in ourselves, with a sense of divin
grace and love.
2. There is a peculiar ground of the spiritual efficacy of
this representation of God. The revelation that he hath made
of himself, and of the glorious properties of his nature in the
works of creation and providence, are in themselves clear, plain,
and manifest, Psal. xix. 1, 2. Rom. i. 21, 22. Those which
are made in Christ are sublime and mysterious. Howbeit, the
knowledge we have of him as he is represented unto us in
Christ, is far more clear, certain, steady, effectual, and operative,
than any we can attain in and by all other ways of revelation.
The reason hereof is, not only because there is more full and
extensive revelation made of God, his counsels and his will, in
REPRESENTATIVE OF GOD AND HIS WILL. 109
Christ and the gospel, than in all the works of creation and
providence ; but because this revelation and representation of
God is received by faith alone, the other by reason only ; and it is
faith that is the principle of spiritual light and life in us. What
is received thereby is operative and effectual unto all the ends
of the life of God. For we live by faith here, as we shall by
sight hereafter. Reason alone, especially as it is corrupted and
depraved, can discern no glory in the representation of God by
Christ. Yea, all that is spoken thereof or declared in the gos-
pel, is foolishness unto it. Hence many live in a profession of
the faith of the letter of the gospel, yet having no light, guide,
nor conduct, but that of reason, they do not, they cannot really
behold the ' glory of God in the face of Jesus Christ ;' nor hath
the revelation of it any efficacy upon their souls. The mani-
festation of him in the light of nature, by the works of creation
and providence, is suited unto their reason, and doth effect it ;
for that which is made in Christ, they say of it, as the Israel-
ites did of manna that came down from heaven, What is it ?
We know not the meaning of it. For it is made unto faith
alone, and all men have not faith. And where God shines into
the heart, by that faith which is of divine operation, there, with
' open face we behold the glory of God as in a glass,' or have
the knowledge of the glory of God in the face of Jesus Christ.
There is not the meanest believer, but in the real exercise of
faith in Christ, hath more glorious apprehensions of God, his
wisdom, goodness, and grace, of all his glorious excellencies,
than the most learned and wise in the world can attain unto, in
the exercise of reason, on the proper objects of it. So are these
things opposed by the Apostle, 1 Cor. i. Wherefore faith in
Christ is the only means of the true knowledge of God ; and
the discoveries which are made of him and his excellencies
thereby, are those alone which are effectual to conform us un-
to his image and likeness. And this is the reason why some
men are so little affected with the gospel, notwithstanding the
continual preaching of it unto them, and their outward profes-
sion of it. It doth not inwardly affect them, it produceth no
blessed effects in them. Some sense they have of the power of
God in the works of creation and providence, in his rule and
110 THE PERSON OF CHRIST THE GREAT
government ; and in the workings of natural conscience. Be-
yond these they have no real sense of him ; the reason is, be-
cause they have not faith, whereby alone the representation that
is made of God in Christ, and declared in the gospel, is made
effectual unto the souls of men. Wherefore,
3. It is the highest degeneracy from the mystery of the Chris-
tian religion, for men to satisfy themselves in natural discover-
ies of the divine being and excellencies, without an acquaintance
with that perfect declaration and representation of them which is
made in the person of Christ, as he is revealed and declared in
the gospel. It is confessed, that there may be good use made of
the evidence which reason gives, or takes from its own innate
principles, with the consideration of the external works of divine
wisdom and power, concerning the being and rule of God. But
to rest herein, to esteem it the best and most perfect knowledge
of God that we can attain, not to rise up unto the more full,
perfect, and evident manifestation of himself that he hath made
in Christ, is a declaration of our unbelief, and a virtual renunci-
ation of the gospel. This is the spring of that declension unto a
mere natural religion, which discovers itself in many, and usual-
ly ends in the express denial of the divine person of Christ. For
when the proper use of it is despised, on what grounds can the
notion of it be long retained ? But a supposition of his divine
person is the foundation of this discourse. Were he not the es-
sential image of the Father in his own divine person, he could
not be the representative image of God unto us, as he is incar-
nate. For if he were a man only, however miraculously pro-
duced and gloriously exalted, yet the angels above, the glorious
heavens, the seat and throne of God, with other effects of crea-
ting power and wisdom, would no less represent his glory than
it could be done in him. Yet are they nowhere jointly nor se-
parately styled the ' image of the invisible God ; the brightness
of his glory, and the express image of his person ;' nor doth God
shine into our hearts to give us the knowledge of his glory'in the
face of them. And it argues the woful enmity of the carnal
mind against God, and all the effects of his wisdom, that where-
as he hath granted us such a glorious image, and representation
of himself, we like it not, we delight not in the contemplation
REPRESENTATIVE OF GOD AND HIS WILL. 11 J.
of it, but either despise it, or neglect it, and please ourselves
in that which is incomparably beneath it.
4. Because God is not thus known, it is that the knowledge
of him is so barren and fruitless in the world, as it manifests it-
self to be. It were easy to produce, yea, endless to number, the
testimonies that might be produced out of heathen writers, given
unto the being and existence of God, his authority, monarchy,
and rule ; yet what were the effects of that knowledge
which they had ; besides that wretched idolatry wherein they
were all immersed? as the Apostle declares, Rom. i. it rescued
them from no kind of wickedness and villainy, as he there also
manifests. And the virtues which were found among them,
were evidently derived from other causes, and not from the
knowledge they had of God. The Jews have the knowledge
of God by the letter of the Old Testament. But yet not know-
ing him in Christ, and having lost all sense and apprehension
of those representations which were made of his beinof in him in
the law, they continue universally a people carnal, obstinate, and
wicked. They have neither the virtues of the heathens among
them, nor the power of the truth of religion. As it was with them
of old, so it yet continueth to be; -they profess that they know
God, but in works they deny him, being abominable and disobe-
dient, and to every good work reprobate,' Titus i. 16. So is it
among many that are called Christians at this day in the world.
Great pretence there is unto the knowledge of God ; yet did fla-
gitious sins and wickedness scarce ever more abound among
the heathens themselves. It is the knowledge of God in Christ
alone that is effectually powerful to work the souls of men unto
a conformity unto him. Those alone who behold the glory of
God in the face of Jesus Christ, are changed into the same im-
age from glory to glory.
112 THE PERSON OF CHRIST THE GREAT
CHAP. VI.
THE PERSON OF CHRIST THE GREAT REPOSITORY OF
SACRED TRUTH. ITS RELATION THEREUNTO.
Divine supernatural truth is called by the Apostle the c truth
which is according to godliness,' Titus i. 1. Whereas, there-
fore, the person of Christ is the great mystery of godliness, we
must, in the next place, inquire what is the relation of spiritual
supernatural truth thereunto. And this I shall do in pursuit of
what was proposed in the foregoing chapter, namely, That he is
the great representative unto the church of God, his holy pro-
perties, and the counsels of his wilh
All divine truth may be referred unto two heads : first, that
which is essentially so ; and, secondly, that which is so decla-
ratively. The first is God himself, the other are the counsels
of his will.
1. God himself is the first and only essential truth, in whose
being and nature the springs of all truth do lie. Whatever is
truth, so far as it is so, is derived from him ; is an emanation
from that eternal fountain of it. Being, truth, and goodness,
are the principal notions of God, and in him they are all the
same. How this is represented in Christ, as he is in himself the
essential image of the Father, and as incarnate, the representa-
tive image of him unto us, hath been declared.
2. The counsels of God are the next spring and cause, as also
the subject matter or substance, of all truth, that is so declara-
tively. Divine truth is the declaration of all the counsels of
God, Acts xx. 27. Of them all, the person of Christ is the sa-
cred repository and treasury. In him are they to be learned ;
all their efficacy and use depends on their relation unto him.
He is the centre and circumference of all the lines of truth, that
is, which is divine, spiritual, and supernatural. And the beauty
of it is represented unto us only in his face or person. We see
it not, we know it not, but as God shines into our hearts to give
us the knowledge of it therein, 2 Cor. iv. 6. So he testifieth of
REPOSITORY OP SACRED TRUTH. 113
himself, ' I am the truth,' John xiv. 6. He is so essentially, as
he is one with the Father, the God of truth, Deut. xxxii. 4. He
is so efficiently : as by him alone it is fully and effectually de-
clared. For ' no man hath seen God at any time, the only be-
gotten who is in the bosom of the Father, he hath declared him,'
John i. 18. He is so substantially, in opposition unto the types
and shadows of the Old Testament ; for in him ' dwelt the ful-
ness of the Godhead bodily,' Col. ii. 9. The body is of Christ,
ver. 17. He is so subjectively ; for all divine truth relating to
the saving knowledge of God, is treasured up in him.
In ' him are hid all the treasures of wisdom and knowledge,'
Col. ii. 3. That is, the wisdom and knowledge of God in his
counsels concerning the vocation, sanctification, and salvation
of the church ; concerning which the 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.
1 How precious are thy thoughts unto me, O Lord, how great is
the sum of them?' They are treasures, because precious and
valuable, and are therefore usually preferred above all earthly
treasures which men most highly esteem, Prov. iii. 14, 15. And
they are so because of the greatness of the sum of them ; and
therefore also called unsearchable riches, Eph. iii. 8. These
precious unsearchable treasures of the wisdom and knowledge
of God, that is, all divine supernatural truths, are hid, or safely
deposited in Christ, in and from whom alone they are to be
learned and received. So are we said to ' learn the truth as it
is in Jesus,' Eph. iv. 21. And the knowledge of all evangeli-
cal sacred truth, is in the Scripture most frequently expressed
by the knowledge of him, John viii. 19. chap. xvii. 3. 2 Cor. ii.
14. chap. iv. 5, 6. Eph. i. 17. Phil. iii. 8—10. 1 John i. 1, 2.
chap. ii. 4—13, 14. chap. v. 20. 2 Peter ii. 20.
Setting aside what we have discoursed and proved before,
concerning the laying the foundation of all the counsels of God
in the person of Christ, and the representation of them in the
ineffable constitution thereof, I shall give some few instances of
this relation of all supernatural truth unto him ; manifesting
15
114 THE PERSON OF CHRIST THE GREAT
that we cannot learn them, nor know them, but with a due re-
spect thereunto.
1. There are two things wherein the glory of truth doth con-
sist: (1.) Its light. (2.) Its efficacy or power. And both these
do all supernatural truths derive from this relation unto Christ.
(1.) No truth whatever brings any spiritual light unto the
mind but by virtue thereof. ' In him is life, and the life is the
light of men,' John i. 4. ' 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 communi-
cate any light unto the mind, but only as it is a beam from him,
as it is an organ to convey it from that fountain. Separated
from him and its relation unto him, it will not retain, it cannot
communicate any real spiritual light or understanding to the
souls of men. How should it, if all light be originally in him,
as the Scripture testifieth ? Then alone is the mind irradiated
with heavenly truth, when it is received as proceeding from,
and leading unto the Sun of righteousness, the blessed spring
of all spiritual light, which is Christ himself. Whatever no-
tional knowledge men may have of divine truths, as they are
doctrinally proposed in the Scripture, yet if they know them not
in their respect unto the person of Christ as the foundation of
the counsels of God ; if they discern not how they proceed from
him, and centre in him; they will bring no spiritual saving light
unto their understanding. For all spiritual life and light is in
him, and from him alone. An instance hereof we have in the
Jews : they have the Scriptures of the Old Testament, wherein
the substance of all divine truth is revealed and expressed ;
and they are diligent in the study of them : howbeit their minds
are not at all illuminated, nor irradiated by the truths contained
in them, but they live and walk in horrible darkness. And the
only reason hereof is, because they know not, because they re-
ject the relation of them unto Christ, without which they are
deprived of all enlightening power.
(2.) Efficacy or power is the second property of divine truth.
And the end of this efficacy is to make us like unto God. Eph.
jv_ 20 — 24. The mortification of sin, the renovation of our
natures, the sanctification of our minds, hearts and affections,
REPOSITORY OF SACRED TRUTH. 115
the consolation of our souls, with their edification in all the
parts of the life of God, and the like, are the things that God
hath designed to effect by his truth, John xvii. 17. Whence it
is able to ' build us up, and give us an inheritance among all
them that are sanctified,' Acts xx. 32. But it is from their re-
lation unto the person of Christ, that they have any 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 a real union, are withering branches ; so truths profes-
sed, if doctrinally separated from him, or their respect unto
him, have no living power or efficacy in the souls of men.
When Christ is formed in the heart by them, when he dwelleth
plentifully in the soul through their operation, then and not else
do they put forth their proper power and efficacy. Otherwise
they are as waters separated from the fountain, they quickly
dry up or become a noisome puddle ; or as a beam interrupted
from its continuity unto the sun, is immediately deprived of
light.
2. All divine spiritual truths are declarative either of the
grace and love of God unto us, or of our duty, obedience, and
gratitude unto him. But as unto these things, Christ is all and
in all. We can have no due apprehensions of the love and
grace of God, no understanding of the divine truths of the word
wherein they are revealed, and whereby they are exhibited unto
them that believe, but in the exercise of faith on Christ himself.
For in him, by, and from him alone it is, that they are proposed
unto us, that we are made partakers of them. It is from his
fulness that all grace is received. No truth concerning them
can by any imagination be separated from him. He is the life
and soul of all such truths, without which, as they are written
in the word, they are but a dead letter, and that of such a cha-
racter as is illegible unto us, as unto any real discovery of the
grace and love of God. And as to those of the other sort, which
are instructive unto us in our duty, obedience, and gratitude,
we cannot come unto a practical compliance with any one of
them but by the aids of grace received from him. For ' with-
116 THE PERSON OF CHRIST THE GREAT
out him we can do nothing,' John xv. 5. And he alone under-
stands divine truth, who doth it, John vii. 17. There is not
therefore any one text of Scripture which presseth our duty
unto God, that we can so understand as to perform that duty in
an acceptable manner, without an actual regard unto Christ,
from whom alone we receive ability for the performance of it,
and in or through whom alone it is accepted with God.
3. All the evidence of divine spiritual truth, and all the
foundation of our real interest in the things whereof it is a
declaration, as to benefit, advantage, and comfort, depends on
their relation unto Christ. We may take an instance in one
article of divine truth, which seems to be most disengaged
from any such relation, namely, the resurrection of the dead-
But there is no man who rightly believes or comprehends this
truth, who doth it not upon the evidence given unto it, and
example of it in the person of Christ rising from the dead.
Nor can any man have a comfortable expectation, or faith of
an especial interest in a blessed resurrection, (which is our
whole concern in that truth, Phil. iii. 11.) but by virtue of
a mystical union unto him as the head of the church that
shall be raised unto glory. Both these the Apostle insists
upon at large, 1 Cor. xv. So is it with all other truths what-
ever.
Wherefore all divine supernatural truths, revealed in the
Scripture, being nothing but the declaration of these counsels
of God, whose foundation was laid in the person of Christ ;
and whereas they are all of them expressive of the love, wis-
dom, goodness, and grace of God unto us, or instructive in
our obedience and duty to him, all the actings of God towards
us, and all ours towards him, being in and through him alone.
And whereas all the life and power of these truths, all their
beauty, symmetry, and harmony in their union and conjunc-
tion which is expressive of divine wisdom, is all from him,
who, as a living Spirit diffused through the whole system,
both acts and animates it, all the treasures of truth, wisdom,
and knowledge may be well said to be ' hid in him.' And we
may consider some things that ensue hereon.
(1.) Hence it is that those who reject the divine person of
REPOSITORY OF 3ACRED TRUTH. 117
Christ, who believe it not, who discern not the wisdom, grace,
love, and power of God therein, do constantly reject or cor-
rupt all other spiritual truths of divine revelation, nor can it
otherwise be. For they have a consistency only in their re-
lation unto the mystery of godliness, God manifest in the flesh ;
and from thence derive their sense and meaning. This being
removed, the truth in all other articles of religion immediately
falls to the ground. An instance hereof we have in the So-
cinians. For although they retain the common notions of
the unity and existence of the divine nature, which are inde-
libly fixed on the minds of men, yet is there no one truth that
belongs peculiarly unto Christian religion, but they either
deny it, or horribly deprave it. Many things concerning
God and his essential properties ; as his immutability, immen-
sity, prescience, they have greatly perverted. So is that
fulfilled in them which was spoken by Jude the Apostle, ver.
10. ' They speak evil of the things which they know not j
and what they do know naturally, as brute beasts, in them they
corrupt themselves.' So they do in the things mentioned,
whereof there are natural notions in the minds of men.
But of evangelical truths, which they know not, they speak
evil, and deride them. The holy Trinity they blaspheme;
the incarnation of the Son of God they scorn ; the work of
his mediation in his oblation and intercession, with the satis-
faction and merits of his obedience and suffering, they reject.
So do they whatever we are taught of the depravation of
our natures by the fall, of the renovation of them by the
Holy Ghost ; and unto all other articles of our faith do they
offer violence to corrupt them. The beginning of their trans-
gression or apostacy is in a disbelief of the divine person of
Christ. That being rejected, all other sacred truths are re-
moved from their basis and centre ; that which gives them
their unity and harmony. Hereon they fluctuate up and
down in the minds of men, and appearing unto them under
various deceiving colours, are easily misapprehended or dis-
believed. Yea, there can no direct proper representation be
made of them unto the understandings of men. Dissolve the
knot, centre, and harmony in the most beautiful composition
118 THE PERSON OF CHRIST THE GREAT
or structure, and every part will contribute as much unto the
deformity and ruin of the whole, as it did before unto its
beauty and consistency. So is it with every doctrine, so is it
with the whole system of evangelical truths. Take the per-
son of Christ out of them, dissolve their harmony in relation
thereunto, whereby we no longer hold the head in the faith
and profession of them, and the minds of men cannot deliver
them from an irreconcilable difference among themselves.
Hereon some of them are immediately rejected, and some of
them corrupted; for they lose their native light and beauty ;
they will neither agree nor consist any where but in Christ
Hence it is. that no one instance can be given of any who,
from the original of Christian religion, rejected the divine per-
son of Christ, and preserved any one evangelical truth besides,
pure and uncorrupted. And 1 do freely confess, that all which
we believe concerning the holy Trinity, the eternal counsels of
God, the efficacy of the mediation of Christ, his satisfaction and
merit, the way which we own of the sanctification, justifica-
tion, and salvation of the church, are to be esteemed fables, as
the Socinians contend, if what we believe concerning the per-
son of Christ be so also.
2. Hence it is that the knowledge and profession of the truth
with many is so fruitless, inefficacious, and useless. It is not
known, it is not understood nor believed in its relation unto
Christ, on which account alone it conveys either light or power
to the soul. Men profess they know the truth, but they know it
not in its proper order, in its harmony and use. It leads them not
to Christ, it brings not Christ unto them, and so is lifeless and
useless. Hence oft-times none are more estranged from the life
of God, than such as have much notional knowledge of the doc-
trines of the Scripture. For they are all of them useless, and
subject to be abused, if they are not improved to form Christ in
the soul, and transform the whole person into his likeness and
image. This they will not effect where their relation unto him
is not understood, where they are not received and learned as a
revelation of him, with the mystery of the will and wisdom of
God in him. For whereas he is our life, and in our living unto
God we do not so much live as he liveth in us, and the life
REPOSITORY OF SACRED TRUTH. 119
which we lead in the flesh is by the faith of him, so that we
have neither principle nor power of spiritual life but in, by. and
from him, whatever knowledge we have of the truth, if it do
not effect an union between him and our souls, it will be lifeless
in us, and unprofitable unto us. It is 'learning the truth as it
is in Jesus,' which alone reneweth the image of God in us, Eph.
iv. 21 — 21. Where it is otherwise, where men have notions
of evangelical truths, but know not Christ in them, whatever
they profess, when they come really to examine themselves,
they will find them of no use unto them, but that all things be-
tween God and their souls are stated on natural light and com-
mon presumptions.
CHAP. VII.
POWER AND EFFICACY COMMUNICATED UNTO THE OFFICE
OF CHRIST FOR THE SALVATION OF THE CHURCH FROM
HIS PERSON.
It is by the exercise and discharge of the office of Christ, as
the Kins-, Priest, and Prophet of the church, that we are redeem-
ed, sanctified, and saved. Thereby doth he immediately con>
municate all gospel benefits unto us, gives us an access unto
God here by grace, and in glory hereafter. For he saves us, as
he is the Mediator between God and man. But hereon an in-
quiry may be made, whence it is that the acts and duties of this
office of Christ, in their exercise and discharge, should have
such a power and efficacy with respect unto their supernatural
and eternal ends. For the things which depend upon them,
which are effected by them, are all the principal means of the
glory of God, and the only concernments of the souls of men.
And this I say is his holy mysterious person ; from thence alone
all power and efficacy is derived and transfused into his offices,
and into all that is due in the discharge of them.
120 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST
A truth this is of that importance, that the declaration and
demonstration of it is the principal design of one entire book of
the holy Scriptures, namely, of the epistle of Paul unto the He-
brews. That the glorious excellency of the person of Christ
doth enable him in the discharge of his offices, to accomplish
those ends which none other, though vested with the same offi-
ces, could in the exercise of them attain unto, is the sum and
substance of the doctrinal part of that discourse. Here, there-
fore, we must a little fix our meditation ; and our interest calls
us thereunto. For if it be so, it is evident that we can receive
no good, no benefit by virtue of any office of Christ, nor any
fruits of their exercise, without an actual respect of faith unto
his person, whence all their life and power is derived.
God gave of old both kingSj priests, and prophets unto the
church. He both anointed them unto their offices, directed
them in their discharge, was present with them in their work,
and accepted of their duties. Yet by none of them, nor by all
of them together, was the church supernaturally enlightened,
internally ruled, or eternally saved, nor could it so be. Some
of them, as Moses in particular, had as much power, and as
great a presence of God with him, as any mere man could be
made partaker of. Yet was he not in his ministry the saviour
of the church, nor could he be so any otherwise than typically
and temporally. The ministry of them all was subservient
unto that end, which by its own power it could not attain.
It is evident, therefore, that the redemption and salvation of
the church do not depend merely on this, that God hath given
one to be the king, priest,and prophet of the church, by the act-
ings of which offices it is redeemed and saved ; but on the per-
son of him who was so given unto us, as is fully attested,
Isa. ix. 6, 7, 8.
This must be declared.
Two things were required in general unto the person of
Christ, that his offices might be effectual unto the salvation of
the church, and without them they could not so have been.
And they are such as that their contrivance in the constitution
of one and the same person, no created wisdom could reach un-
FOR THE SALVATION OF THE CHURCH. 121
to. Wherefore the infinite wisdom of God is most gloriously
manifested therein.
I. The first of these is, that he should have a nature pro-
vided for him, which originally was not his own. For in his
divine nature, singly considered, he had no such relation unto
them, for whom he was to discharge his offices, as was neces-
sary to communicate the benefit of them, nor could he discharge
their principal duties. God could not die, nor rise again, nor be
exalted to be a Prince and a Saviour in his divine nature. Nor
was there that especial alliance between it and ours, as should
give us an especial interest in what was done thereby.
It was mankind in whose behalf he was to exercise these of-
fices. He was not to bear them immediately with respect unto
the angels, and therefore he took not their nature on him, Heb.
ii. 16. « yap Sr,™ ayyi\uv cTriXa/i/Wrai, ' He took not the nature of an-
gels unto him,' because he was not to be a mediator for them, a
Saviour unto them. Those of them who had sinned were left
unto everlasting ruin, and those who retained their original
righteousness needed no redemption. But God 'prepared a bo-
dy for him;' that is, an human nature, Heb. x. 5. The pro-
mise hereof, namely, that he should be ' of the seed of the
woman,' was the foundation of the church ; that is, he was
made so unto the church in and by that promise, Gen. iii. 15.
In the accomplishment thereof he was made of a woman, that
so he might be made under the law, Gal. iv. 4. ' And took upon
him the seed of Abraham,' Heb. ii. 16. 'For because the child-
ren were partakers of flesh and blood, he also himself took part of
the same,' ver. 14. ' For in all things it behoved him to be made
like unto his brethren, that he might be a merciful and faithful
High Priest in things appertaining unto God,' ver. 17. And
this was absolutely necessary unto the discharge of his offices,
on the twofold account before mentioned. For,
1. Those acts of his offices, whereon the sanctification and
salvation of the church do principally depend, could not be
performed but in and by that nature. Therein alone could he
yield obedience unto the law that it might be fulfilled in us,
without which we could not stand in judgment before God.
See Rom. vii. 3. chap. x. 3, 4. Therein alone could he under-
16
122 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST
go the curse of the law, or be mnde a curse 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. The like
may be said of his whole ministry on the earth, of all the effects
of his incarnation.
2. Herein that cognation and alliance between him and the
church, which were necessary to entitle it unto a participation
of the benefits of his mediation, do depend. For hereby he be-
came our Goel, the next of kin, unto whom belonged the right
of redemption, and from whom alone we could claim relief and
succour in our lost condition. This is divinely and at large de-
clared by the Apostle, Heb. ii. 10, U, 12, 13, 14, 15, 16, 17, 18.
Having at large explained this context in our exposition of that
chapter, and therein declared both the necessity and benefit of
the cognation between the church and its high priest, I shall not
here further insist upon it. See to the same purpose, Eph. v. 25.
26, 27. Wherefore had he not been partaker of our nature,
we could have received no benefit, not that without which we
must eternally perish, by any office that he could have under-
taken. This therefore was necessary unto the constitution of
his person with respect unto his offices. But,
II. There was yet more required thereunto, or to render his
offices effectual unto their proper ends. Not one of them could
have been so, had he been no more than a man, had he no
nature but ours. This I shall particularly demonstrate, con-
sidering them in their usual distribution, unto the glory of his
divine person, and our own edification in believing.
First, He could not have been the great and singular pro-
phet of the church, had he been a man only, though never so
excellent and glorious, and that for these three reasons :
1. He was to be the prophet of the whole Catholic church,
that is, of all the elect of God, of all that shall be saved in all
ages and places, from the beginning of the world, unto the end
thereof. He had a personal ministry for the instruction of the
church whilst he was on the earth, but his prophetical office
was not confined thereunto. For that was limited unto one
nation. Matth. xv. 21. Rom. xv. 8. and was for a short season
FOR THE SALVATION OF THE CHURCH. 123
only. Bat the church was never without a prophet; that is,
one on whom it was incumbent to reveal upon it, and instruct
it in the will of God, nor can be so unto the consummation of
all things. This is Christ alone. For,
1st, I take it for granted, that from the beginning, from the
giving of the first promise, the Son of God did in an especial
manner undertake the care of the church as unto all the ends
of the wisdom, will, and grace of God. And I take it for grant-
ed here ; because I have proved it at large elsewhere. It evi-
dently followeth on the eternal compact between the Father
and him unto this end. In the work which belonged hereunto,
that which concerned its instruction in the will of God, its sa-
ving illumination and spiritual wisdom, is of such importance,
as that without it none can be partaker of any other blessings
whatever. In this instruction and illumination consists the
discharge of the prophetical office of Christ.
2dly, Upon the account of his susception of his office, even
before his incarnation, considered as God, he is said to act in it
so as to be sent of God unto his work, Mic. v. 2. ' The ruler of
Israel ; whose goings forth have been from of old, from ever-
lasting.' His goings forth are not his eternal generation, which
consists in one individual, eternal act of the Father ; but it is
the egress, the exercise of his power and care for the church,
that is so expressed. These were from the beginning, the first
foundation of the church, in answer unto his everlasting coun-
sels, Zech. ii. 8, 9. ' Thus saith the Lord of hosts, after the
glory hath he sent me unto the nations which spoiled you ; and
I will shake mine hand upon them, and they shall be a spoil to
their servants ; and ye shall know that the Lord of hosts hath
sent me.' He who is sent calleth himself the Lord of hosts, and
affirms that he will destroy the nations by the shaking of his
hand, who can be no other but God himself. That is, it was
the Son of God who was to be incarnate, as is declared in the
next words, ' Sing and rejoice, O daughter of Zion ; for lo, I
come, and I will dwell in the midst of thee, saith the Lord.
And many nations shall be joined unto the Lord in that day,
and shall be my people ; and I will dwell in the midst of them,
and thou shalt know that the Lord of hosts hath sent me unto
124 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST
thee,' ver. 10, 11. He promiseth that he will dwell in the midst
of the people, which was accomplished when the ' Word was
made flesh, and dwelt among us,' John i. 14. which was the
time of the calling of the Gentiles, when many nations were to
be joined unto the Lord ; and those that were so called, were
to be his people ; ' 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 with respect
unto his susception of his offices towards the church, the Lord
of hosts, in the person of the Son, is said to be sent by the Lord
of hosts, that is in the person of the Father. So was he the
prophet of the church, even before his incarnation, sent or de-
signed by the Father to instruct it, to communicate spiritual
and saving light unto it ; so he testified concerning himself un-
to the Jews, ' Before Abraham was, I am,' John viii. 58. Which,
as it invincibly proves his eternal pre-existence unto his incar-
nation, so it is not only intended. He was so before Abraham,
as that the care of the church was then, and always from the
beginning, on him. And he discharged his office four ways :
(1.) By personal appearances in the likeness of human na-
ture, in the shape of a man, as an indication of his future incar-
nation ; and under those appearances instructing the church.
So he appeared unto Abraham, to Jacob, to Moses, and to Jo-
shua, as I have proved elsewhere. And those peculiar appear-
ances of the person of the Son, for the instruction of believers,
are a full demonstration that the care and work of it were com-
mitted unto him in a peculiar manner. And I am not without
thoughts, although I see some difficulty in it, That the whole
Old Testament, wherein God perpetually treats with men by an
assumption of human affections unto himself, so to draw us with
the cords of a man, proceeded from the person of the Son, in a
preparation for, and prospect of his future incarnation.
(2.) By the ministry of angels. Upon his undertaking to be
the Mediator for the church with God, the angels were in a
peculiar manner put into dependence on him, even as he be-
came a new and immediate head unto the whole creation.
This belonged unto that especial glory which he had with
the Father before the world was, whereof we have treated
FOR THE SALVATION OP THE CHURCH. 125
before. All things were to be anew gathered into an head in
him, ' both which are in heaven and which were on the earth,'
Eph. i. 10. And he became the ' first-born of every creature,'
Col. i. 15. the Lord and proprietor of them. Hence the whole
ministry" of angels was subordinate unto him ; and whatever
instruction was thereby given unto the church in the mind
and will of God, it was immediately from him. as the great
prophet of the church.
(3.) By sending his holy Spirit to inspire, act and guide
the prophets by whom God would reveal himself. God spake
unto them by the ' mouth of his holy prophets from the begin-
ning of the world,' Luke i. 70. But it was the Spirit of
Christ that was in them, that spake by them, that revealed
the things which concerned the redemption and salvation of
the church, 1 Pet. i. 11, 12. And by this Spirit he himself
' preached unto those that were disobedient in the days of
Noah,' who are now in prison for their disobedience. 1 Pet. iii.
19, 20. For he was so the prophet of the church always
as to tender manifold instructions unto the perishing unbe-
lieving world. Hence is he said to ' lighten every man that
cometh into the world,' John i. 9. by one way or other com-
municating to them some notices of God and his will : for his
light shineth in, or irradiates darkness itself; that darkness
which is come on the minds of men by sin, though the ' dark-
ness comprehend it not,' ver. 5.
(4.) By the ministry of holy men, acted and moved by his
Spirit. So he gave forth the word that was written for an
everlasting rule of faith and obedience unto the church.
Thus were the office and work of instructing and illuminat-
ing of the church on his hand alone from the beginning, and
thus were they by him discharged. This was not a work
for him who was no more but a man. His human nature
had no existence until the fulness of time, the latter days ;
and therefore could effect or operate nothing before. And
whereas the Apostle distinguished! between the speaking of
God in the Son, and his speaking in the prophets, opposing
the one to the other, Heb. i. 1, 2. he doth it with respect unto
his personal ministry unto the church of the Jews, and not
12'i POWER COMMUNICATED UNTO THE OFFICE OF CHRIST
with respect unto his being: the peculiar fountain of life and
light unto the whole church in all ages.
It is true, we have under the gospel many unspeakable ad-
vantages from the prophetical office of Christ, above what
they enjoyed under the Old Testament. But he was the
Prophet of the church equally in all ages. Only he hath
given out the knowlege of the mind of God in different de-
grees and measures; that which was most perfect, being for
many reasons reserved unto the times of the gospel ; the sum
whereof is, that God designed him unto a pre-eminence above
all, in his own personal ministry.
If any shall now inquire, how the Lord Christ could be
the Prophet of the church, before he took our nature on him,
and dwelt among us 1 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 incar-
nation also. To confine the offices of Christ, as to their vir-
tue, power, and efficacy, unto the times of the gospel only, is
utterly to evacuate the first promise, with the covenant of
grace founded thereon. And their minds are secretly influ-
enced by a disbelief of his divine person, who suppose that
the respect of the church unto Christ in faith, love, trust, and
instruction, commenceth from the date of his incarnation.
3dly, The full comprehension of the mind and will of God,
of the whole divine counsel concerning his glory in the sanc-
tification and salvation of the church, could not at once re-
side in the mind of any mere creature. Yet was this neces-
sary unto him, who was to be the Prophet of the church,
that is, the fountain of truth, life, and knowledge unto it.
Hence is his name Wonderful, Counsellor, as he who was
participant of all the eternal counsels of God ; whereon, in
him as incarnate, all the treasures of divine wisdom and know-
ledge were hid, Col. ii. 3. In him this could be alone, in
whom was life, and the 'life was the light of men,' John i. 4.
God did reveal his mind and will by angels and men. But as
FOR THE SALVATION OF THE CHURCH. 127
he did it at sundry times, so he did it by several parts or
various parcels, not only as the church was fit to receive it,
but as they were able to communicate it. The whole of the
divine counsels could not be comprehended, and so not de-
clared by any of them. Hence the angels themselves, not-
withstanding their residence in the presence of God, behold-
ing his face, and all the glorious messages wherein they were
employed, learned more of his min'd after the personal minis-
try of Christ, and the revelation of the mysteries of his coun-
sel therein, than ever they knew before, Eph. iii. 8, 9, 11.
1 Pet. 1. 13. And on the account of their imperfection in the
comprehension of his counsels, it is said that ' he chargeth his
angels with folly,' Job. iv. 15. And the best of the prophets
not only received divine truth by parcels, but comprehended
not the depths of the revelations made unto them, 1 Pet. i.
11,12.
To this purpose is that divine testimony, John i. 18. 'No
man hath seen God at any time ; the only begotten Son, who
is in the bosom of the Father, he hath declared him.' It is of
all the prophets concerning whom it is affirmed, that no man
hath seen God at any time. So is it evident in the antithesis
between Moses the principal of them, and the Lord Christ in
the verse foregoing. ' For the law was given by Moses, but
grace and truth came by Jesus Christ.' Wherefore, no man, no
other man or prophet whatever, hath seen God at any time;
that is, had a perfect comprehension 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 Ins secret counsels, as his
fellow and participant of all his bosom thoughts.
He says, that all 'that ever came before him were thieves and
robbers, but the sheep did not hear them,' John x. 5. This some
of old impiously applied unto the prophets of the Old Testa-
ment ; whereas he intended it only of those false prophets, who
pretended of themselves, that they, any of them, were the Mes-
siah, the great shepherd of the sheep, whom his elect sheep
would not attend unto. But it is true, that all who went before
128 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST
him, neither separately nor jointly had the knowledge of God,
so as to declare him fully unto the church.
It is the most fond and wicked imagination of the Socinians,
invented to countenance their disbelief and hatred of his divine
person, that during the time of his flesh, he was taken up into
heaven, and there taught the doctrine of the gospelj as Mahomet
feigned concerning himself and his Alcoran. The reason and
foundation of his perfect knowledge of God, was his being the
only begotten Son in the bosom of the Father : and not a ficti-
tious rapture of his human nature.
To this purpose have we his own testimony, John iii. 13.
'And no man hath ascended up to heaven, but he that came
down from heaven, even the Son of man which is in heaven.'
The matter whereof he treats, is the revelation of heavenly
things ; for finding Nicodemus slow in the understanding of
the doctrine and necessity of regeneration, which yet was plain
and evident in comparison of some other heavenly mysteries, he
asks of him, 'If I have told you earthly things, and ye believe
not, (things wrought in the earth, and in your own breasts,)
how will you believe if I tell you of heavenly things?' If I
declare unto you the deep counsels of the will of God above ?
ver. 12. But hereon a question might arise, How he should
himself come to the knowledge of these heavenly things where-
of they had never heard before, and which no other man could
tell them of, especially considering what he had said before, ver.
11. ' We speak that we do know, and testify what we have
seen.' Hereof he gives an account in these words. Wherefore
the ascending into heaven, which he denies unto all men what-
ever, no man hath ascended up to heaven, is an entrance into
all the divine heavenly counsels of God : no man either hath,
or ever had, a full comprehension of these heavenly things, but
he himself alone. And unto him it is ascribed on a double ac-
count ; first, that he came down from heaven ; secondly, that
when he did so, he yet still continued in heaven ; which two
properties give us such a description of the person of Christ, as
declares him a full possessor of all the counsels of God. He
descended from heaven in his incarnation, whereby he became
the Son of man ; and he is, and was then, in heaven in the es-
FOR THE SALVATION OF THE CHURCH. 129
sence and glory of his divine nature. This is the full of what
we assert. In the knowledge and revelation of heavenly mys-
teries unto the calling, sanctification, and salvation of the church,
doth the prophetical office of Christ consist. This he positive-
ly affirms could not otherwise be, but that he who came down
from heaven, was also at the same instant in heaven. This is
that glorious person whereof we speak. He who being always
in heaven in the glory and essence of his divine nature, came
down from heaven, not locally by a mutation of his residence,
but by dispensation in the assumption of our nature into per-
sonal union with himself; he alone is meet and able to be the
prophet of the church in the revelation of the heavenly myste-
ries of the counsels of the will of God. ' In him alone were hid
all the treasures of wisdom and knowledge.' Col. ii. 3. Because
in him alone 'dwelt all the fulness of the Godhead bodily,' ver.
9. I do not hereby ascribe an infusion of omniscience, of infi-
nite understanding, wisdom, and knowledge into the human na-
ture of Christ. It was, and is, a creature finite and limited, nor
is a capable subject of properties absolutely infinite and immense.
Filled it was with light and wisdom to the utmost capacity of
a creature. But it was so, not by being changed into a divine
nature or essence, but by the communication of the Spirit unto
it without measure. The Spirit of the Lord did rest upon him,
'the spirit of wisdom and understanding, the spirit of courage
and might, the spirit of knowledge, and of the fear of the Lord,
and made him of quick understanding in the fear of the Lord,'
Isa. xi. 25.
3. The Spirit of God dwelling in him in all the fulness of his
graces and gifts, gave him an understanding peculiar unto him-
self; as above that ot all creatures, so beneath the essential omnis-
cience of the divine nature. Hence some things, as he was a
man, he knew not, Mark xiii. 32. but as they were given him
by revelation, Rev. i. 1. But he is the Prophet of the church
in his whole entire person, and revealed the counsel of God, as
he was in heaven in the bosom of the Father. Cursed be he
that trusteth in man, that maketh flesh his arm, as to the reve-
lations of the counsels of God. Here lies the safety, the secu-
rity, the glory of the church. How deplorable is the darkness of
17
130 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST
mankind in their ignorance of God and heavenly things? In
what ways of vanity and misery have the generality of them
wandered ever since our first apostacy from God? Nothing but
hell is more full of horror and confusion, than the minds and
ways of men destitute of heavenly light. How miserably did
those among them, who boasted themselves to be wise, wax fool-
ish in their imaginations ! How wofully did all their inqui-
ries after the nature and will of God, their own state, duty, and
happiness, issue in curiosity, uncertainty, vanity, and falsehood !
He who is infinitely good and compassionate did from
the beginning give some relief in this woful state, by such
parcels of divine revelations as he thought meet to communi-
cate unto them by the prophets of old, such as they were able
to receive. By them he set up a ' light shining in a dark place,'
as the light of stars in the night. But it was the rising of the
Sun of righteousness alone tl>at dispelled the darkness that
was on the earth, the thick darkness that was on the people,
bringing life and immortality to light by the gospel. The di-
vine person of the Son of God, in whom were all the treasures
of wisdom and knowledge, who is in the bosom of the Father,
hath now made known all things unto the church, giving us the
perfect idea and certainty of all sacred truth, and the full assu-
rance of things invisible and eternal.
Three things are necessary that we may have the benefit of
divine light or truth. 1st, The fulness of its revelation ; 2dly,
The infallibility of it; and 3dly, The authority from whence
it doth proceed. If either of these be wanting, we cannot attain
unto stability and assurance in the faith of it, or obedience un-
to it.
1st, Full it must be, to free us from all attempts of fear that
any thing is detained or hidden from us, that were needful for
us to know. Without this the. mind of man can never come to
rest in the knowledge of truth. All that he knows may be
useless unto him, for the want of that which he neither doth
nor can know, because not revealed. And,
2dly, It must be infallible also. For this divine truth whereof
we treat, being concerning things unseen, heavenly, eternal
mysteries, transcending the reach of human reason, nothing but
FOR THE SALVATION OF THE CHURCH. 131
the absolute infallibility of the revealer can bring- the mind of
man to assurance and acquiescency. And whereas the same
truth enjoins unto us duties, many of them contrary unto our
inclinations, and cross unto our several interests, the great
guides of corrupted nature ; the revelation of it must proceed
from sovereign authority, that the will may comply with the
mind in the embracement of it. All these are absolutely secur-
ed in the divine person of the great Prophet of the church.
His infinite wisdom, his infinite goodness, his essential veraci-
ty, his sovereign authority over all, give the highest assimmce
whereof a created understanding is capable, that nothing is de-
tained from us, that there is no possibility of error or mistake
in what is declared unto us, nor any pretence left of declining
obedience unto the commands of the truth that we do receive.
This gives the soul assured rest and peace in the belief of things
which 'eye hath not seen, nor ear heard, nor can enter into
the heart of man to conceive.' Upon the assurance of this
truth alone, can it with joy prefer things invisible and eternal
above all present satisfactions and desires. In the persuasion
hereof, can it forego the best of present enjoyments, and under'
go the worst of present evil ; namely, in the experience of its
present efficacy, and choice of that future recompense which
it doth secure. And he believes not the gospel unto his own
advantage, or the glory of God, whose faith rests not in the di-
vine person of Jesus Christ, the great Prophet of the church.
And he who there finds rest unto his soul, dares not admit of
any co-partners with him as to instruction in the mind of
God.
3dly, It was requisite unto the office of this great Prophet of
the church, and the discharge thereof, that he should have pow-
er and authority to send the Holy Spirit to make his revelations
of divine truth effectual unto the minds of men. For the church
which he was to instruct, was not only in darkness by reason
of ignorance, and want of objective light or divine revelations,
but was incapacitated to receive spiritual things in a due man-
ner when revealed. Wherefore it was the work of this Pro-
phet, not only to make known and declare the doctrines of
truth, which are our external directive light, but also to irradi-
132 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST
ate and illuminate our minds, so as that we might savingly ap-
prehend them. And it is no wonder if those who are otherwise
minded, who suppose themselves able to receive spiritual things,
the things of God in a due manner, upon their external propo-
sal unto them, are regardless of the divine person of Christ, as
the Prophet of the church. But hereon they will never have
experience of the life and power of the doctrine of the gospel,
if the Apostle is to be believed, 1 Cor. ii. 9, 10, 11, 12. Now
this internal illumination of the minds of men unto the acknow-
ledgment of the truth, can be wrought in them only by the
Holy Spirit of God, Eph. i. 17, 18, 19. 2 Cor. iii. 18. None
therefore could be the prophet of the church, but he who had
power to send the Holy Spirit to enable it to receive his doc-
trine by the saving illumination of the minds of men. And
this alone he could do, whose Spirit he is, proceeding from him,
whom he therefore frequently promised so to send. "Without a
respect unto these things, we cannot really be made partakers
of the saving benefits and fruits of the prophetical office of
Christ. And this we can have only in the exercise of faith on
his divine person, which is the eternal spring from whence this
office derives all life and efficacy. The command of God in
respect unto him as the Prophet of the church, is, ' This is my
beloved Son in whom I am well pleased, hear him.' Unless we
actually regard him by faith as the only begotten Son of God,
we can perform no duty aright in the hearing of him, nor shall
we learn the truth as we ought. Hence it is that those who
deny his divine person, though they pretend to attend unto him
as the teacher of the church, do yet learn no truth from him,
but embrace pernicious errors in the stead thereof. So it is
with the Socmians, and all that follow them. For whereas
they scarcely own any other office of Christ but his prophetical,
looking on him as a man sent to teach the mind of God, and to
confirm his doctrine by his sufferings, whereon he was after-
wards highly exalted of God, they learn nothing from him in
a due manner.
But this respect unto the person of Christ is that which will
ingenerate in us all those holy qualifications that are necessary
to enable us to know the mind and will of God. For hence do
FOR THE SALVATION OF THE CHURCH. 133
reverence, humility, faith, delight, and assurance arise and flow,
without whose continual exercise in vain shall men hope to
learn the will of God by the utmost of their endeavours. And
the want of these things is the cause of much of that lifeless,
unsanctified knowledge of the doctrine of the gospel, which is
amongst many. They learn not the truth from Christ, so as
to expect all teachings from his divine power. Hence they
never come to know it, either in its native beauty drawing the
soul into the love and delight of what they know, nor in its
transforming efficacy, changing the mind into its own image
and likeness.
2dly. The same also is the state of things with respect unto
his kingly office and power. But this I have at large treated
on elsewhere, and that much unto the same purpose ; namely,
in the exposition of the third verse of the first chapter of the
epistle unto the Hebrews. Wherefore I shall not here enlarge
upon it.
Some seem to imagine that the kingly power of Christ to-
wards the church, consists only in external rule by the gospel
and the laws thereof, requiring obedience unto the officers and
rulers that he hath appointed therein. It is true, that this also
belongs unto his kingly power and rule. But to suppose that
it consisteth solely therein, is an ebullition from the poisonous
fountain of the denial of his divine person. For if he be not
God over all, whatever in words may be pretended or ascribed
unto him, he is capable of no other rule or power. But indeed
no one act of his kingly office can be aright conceived or ac-
knowledged, without a respect had unto his divine person. I
shall instance only unto this purpose in two things in general :
1. The extent of his power and rule gives evidence hereun-
to. It is over the whole creation of God. ' All power is given
him in heaven and earth,' Matth. xxviii. 18. ' All things are
put under his feet, he only excepted who put all things under
him,' 1 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 ex-
134 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST
temal law or rule, as the whole inanimate creation, heaven and
earth, and the sea, with all things in them and under them,
Phil. ii. 10. with the dead bodies of men which he shall raise
at the last day. For this power over the whole creation is not
only a moral light to rule and govern it ; but it is also accom-
panied with virtue, force, or almighty power to act, order, and
dispose of it at his pleasure. So is it described by the Apostle
from thfi Psalmist, Heb. i. 10, 11, 12. ' Thou Lord in the be-
ginning hast laid the foundation of the earth, and the heavens
are the work of thy hands. They shall perish, but thou re-
mainest, and they shall all wax old as doth a garment. And as
a vesture shalt thou fold them up, and they shall be changed ;
but thou art the same, and thy years fail not.' That power is
required unto his kingly office, whereby he created all things
in the beginning ; and shall change them all as a man folds up
a vesture, in the end. Omnipotency, accompanied with eternity
and immutability, are required hereunto.
It is a vain imagination to suppose that this power can reside
in a mere creature, however glorified and exalted. All essen-
tial divine properties are concurrent with it ; and inseparable
from it. And where the properties of God are, there is the nature
of God ; for his being and his properties are one and the same.
If the Lord Christ, as King of the church, be only a mere
man, and be as such only to be considered, however he may be
exalted and glorified, however he may be endowed with ho-
nour, dignity, and authority, yet he cannot put forth or act any
real physical power immediately and directly, but where he is
present. But this is in heaven only ; for the ' heavens must re-
ceive him until the time of the restitution of all things,' Acts iii.
21. And hereon his rule and power would be the greatest disad-
vantage unto the church that could befal it. For, suppose it im-
mediately under the rule of God even the Father ; his omnipo-
tency and omnipresence, his omniscience, and infinite wisdom,
whereby he could be always present with every one of them,
know all their wants, and give immediate relief according to the
counsel of his will, was a stable foundation for faith to rest up-
on, and an everlasting spring of consolation. But now, whereas
all power, all judgment, all rule is committed unto the Son, and
FOR THE SALVATION OF THE CHURCH. 135
the Father doth nothing towards the church hut in and hy 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 pleajeth in the minds of men,
and in the whole creation of God, to relieve, preserve, and deli-
ver me, and to raise my body at the last day.
To suppose that the Lord Christ, as the king and head of the
church, hath not an infinite, divine power, whereby he is able al-
ways to relieve, succour, save, and deliver it, if it were to be done
by the alteration of the whole, or any part of God's creation, so
as that the fire should not burn, nor the water overwhelm them,
nor men be able to retain their thoughts or ability one moment
to afflict them ; and that their distresses are not always effects
of his wisdom, and never from the defect of his power, is utter-
ly to overthrow all faith, hope, and the whole of religion itself.
Ascribe therefore unto the Lord Christ, in the exercise of his
kingly office, only a moral power, operative by rules and
laws, with the help of external instruments ; deprive him of
omnipresence, and omniscience, with infinite divine power and
virtue, to be acted at his pleasure in and over the whole crea-
tion, and you raze the foundation of all Christian faith and
hope to the ground.
There are no true believers who will part with their faith
herein for the whole world ; namely, that the Lord Jesus Christ
is able by his divine power and presence immediately to aid,
assist, relieve, and deliver them in every moment of their sur-
prisals, fears, and dangers, in every trial or duty they may be
called unto, in every difficulty they have to conflict withal.
And to expect these things any otherwise but by virtue of
his divine nature, is wofully to deceive our own souls. For
this is the work of God.
2. The rule of Christ as king of the church is internal and
spiritual, over the minds, souls, and consciences of all that do
believe. There is no one gracious acting of soul in any one be-
liever at any time in the whole world, either in opposition un-
136 POWER COMMUNICATED UNTO THE OFFICE OF CHRIST
to sin, or the performance of duty, but it is influenced and under
the guidance of the kingly power of Christ. I suppose we
have herein not only the common faith, but also the common
spiritual sense and experience of them all. They know that in
their spiritual life it is he that liveth in them as the efficient
cause of all its acts, and that without him they can do nothing.
Unto him they have respect in every the most secret and retir-
ed actings of his grace, not only performed as under his eye,
but by his assistance ; on every occasion do they immediately
in the internal actings of their minds look unto him, as one
more present with their souls, than they are with themselves ;
and have no thoughts of the least distance of his knowledge or
power. And two things are required hereunto.
1st, That he be ko^.o^ws-w, that he have an actual inspec-
tion into all the frames, dispositions, thoughts, and internal
actings of all believers in the whole world, at all times, and
every moment. Without this, he cannot bear that rule in
their souls and consciences which we have described, nor can
they act faith in him, as their occasions do require. No man
can live by faith on Christ, no man can depend on his sove-
reign power, who is not persuaded, that all the frames of his
heart, all the secret groans and sighs of his spirit, all the in-
ward labourings of his soul against sin, and after conformity
to himself, are continually under his eye and cognizance.
Wherefore it is said, that l all things are naked and open unto
his eyes,' Heb. iv. 13. And he says of himself, that he search-
eth, that is, knoweth the ' 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 internal actings of the souls of believers ; an in-
timate efficacious operation with them in every duty, and un-
der every temptation. These, all of them, do look for, expect,
and receive from him, as the King and Head of the church.
This also is an effect of divine and infinite power. And to
deny these things unto the Lord Christ, is to raze the foun-
dation of Christian religion. Neither faith in him, nor love
unto him, nor dependence on him, nor obedience unto his
FOR THE SALVATION OF THE CHURCH. 137
authority, can be preserved one moment, without a persuasion
of his immediate intuition and inspection into the hearts,
minds, and thoughts of all men, with a real influence into all
the actings of the life of God in all them that believe. And
the want of the faith hereof, is that which hath disjoined the
minds of many from adherence unto him ; and hath produced
a lifeless carcase of Christian religion, instead of the saving
power thereof.
3dly, The same may be said concerning his sacerdotal of-
fice, and all the acts of it. It was in and by the human na-
ture that he offered himself a sacrifice for us. He had some-
what of his own to offer, Heb. viii. 3. And to this end a
' body was prepared for him,' chap. x. 5. But it was not the
work of a man by one offering, and that of himself, to expiate
the sins of the whole church, and for ever to perfect them that
are sanctified, which he did, Heb. x. 14. { God was to pur-
chase his church with his own blood,' Acts xx. 28. But this
also I have spoken to at large elsewhere.
This is the sum of what we plead for. We can have no
due consideration of the offices of Christ, can receive no benefit
by them, nor perform any act of duty with respect unto them,
or any of them, unless faith in his divine person be actually
exercised as the foundation of the whole. For that is it
whence all their glory, power, and efficacy are derived.
Whatever therefore we do with respect unto his rule, what-
ever we receive by the communication of his Spirit and grace,
whatever we learn from his word by the teachings of his
Spirit, whatever benefit we believe, expect, and receive by his
sacrifice and intercession on our behalf, our faith in them all,
and concerning them all, is terminated on his divine person.
The church is saved by his offices, because they are his.
This is the substance of the testimony given concerning him,
by God even the Father, 1 John v. 10, 11. ' This is the wit-
ness that God hath testified concerning his Son, that God hath
given unto us eternal life, and this life is in his Son.' Eter-
nal life is given unto us, as it was wrought out and procured
by the mediation of Christ on our behalf. But yet in him it
was originally, and from him do we receive it in the discharge
18
138 THE FAITH OF THE CHURCH
of his office ; for this life is in the Son of God. Hence it is
that all those by whom the divine person of Christ is denied,
are forced to give such a description of his offices, as that it is
utterly impossible that the church should be saved by the dis-
charge of them.
CHAP. VIII.
THE FAITH OF THE CHURCH UNDER THE OLD TESTAMENT,
IN AND CONCERNING THE PERSON OF CHRIST.
A brief view of the faith of the church under the Old
Testament, concerning the divine person of Christ, shall close
these discourses, and make way for those that ensue, wherein
our own duty with respect thereunto shall be declared.
That the faith of all believers from the foundation of the
world had a respect unto him, I shall afterwards demonstrate ;
and to deny it, is to renounce both the Old Testament and the
New. But that this faith of theirs did principally respect his
person, is what shall here be declared. Therein they knew was
laid the foundation of the counsels of God for their deliverance,
sanctiflcation, and salvation ; otherwise it was but little they
clearly understood of his office, or the way whereby he could
redeem the church.
The Apostle Peter, in the confession he made of him, Matth.
xvi. 16. exceeded the faith of the Old Testament in this, that he
applied the promise concerning the Messiah unto that indi-
vidual person ; ' Thou art Christ, the Son of the living God ;' he
that was to be the Redeemer and Saviour of the church. How-
beit, Peter then knew little of the way and manner whereby he
was principally so to be ; and therefore when he began to de-
clare them unto his disciples, namely, that they should be by
his death and sufferings, he in particular was notable to comply
with it, but, saith he, ' Master, that be far from thee,' ver. 22.
CONCERNING THE PERSON OF CHRIST. 139
As flesh and blood, that is, his own reason and understanding,
did not reveal or declare him unto Peter to be the Christ, the
Son of the living God, but the Father which is in heaven ; so
he stood in need of fresh assistance 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 evi-
dence that we have no faith at all.
Wherefore the faith of the saints under the Old Testament
did principally respect the person of Christ, both what it was,
and what it was to be in the fulness of time, when he was to
become the Seed of the woman. What his especial work was
to be, and the mystery of the redemption of the church there-
by, they referred unto his own wisdom and grace ; only they
believed, that by him they should be saved from the hand of all
their enemies, or all the evil that befel them on the account of
the first sin and apostacy from God.
God gave them indeed representations and prefigurations of
his office and work also. He did so by the high priest of the
law, the tabernacle, with all the sacrifices and services there-
unto belonging. All that Moses did as a faithful servant in the
house of God, was but a ' testimony of those things which were
afterwards to be declared,' Heb. iii. 5. Howbeit. the Apostle
tells us that all those things had but a ' shadow of good things
to come, and not the very image of the things themselves,' Heb.
x. 1. And although they are now to us full of light and in-
struction, evidently expressing the principal works of Christ's
mediation, yet were they not so unto them. For the vail is
now taken off from them in their accomplishment, and a decla-
ration is made of the counsels of God in them by the gospel.
The meanest believer may now find out more of the work of
Christ in the types of the Old Testament, than any prophets or
wise men could have done of old. Therefore they always ear-
nestly longed for their accomplishment ; that the day might
break, and the shadows flee away by the rising of the Sun
of righteousness with healing in his wings. But as unto his
140 THE FAITH OF THE CHURCH
person, they had glorious revelations concerning it, and their
faith in him was the life of all their obedience.
The first promise, which established a new intercourse be-
tween God and man, was concerning his incarnation, that he
1 should be the Seed of the woman,' Gen. iii. 16. that is, that the
Son of God should be ' made of a woman, made under the law,'
Gal. iv. 4. From the giving of that promise, the faith of the
whole church was fixed on him, whom God would send in our
nature, to redeem and save them. Other way of acceptance
with him there was none provided, none declared, but only by
faith in this promise. The design of God in this promise, which
was to reveal and propose the only way, which in his wisdom
and grace he had prepared for the deliverance of mankind from
(he state of sin and apoStacy whereunto they were cast, with
the nature of the faith and obedience of the church, will 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. chap. xv. 18. chap. xxii. 18.
which promise is explained by the Apostle, and applied unto
Christ, Gal. iii. 10. Hereon { Abraham believed on the Lord,
and it was counted unto him for righteousness,' Gen. xv. 6.
For he saw the day of Christ and rejoiced, John viii. 56.
The faith that Jacob instiueted his sons in, was, that 'the
Shiloh should come, and unto him should be the gathering of
the nations,' Gen. xlix. 10. Job's faith was, that his ' Redeem-
er was the living One, and that lie should stand on the earth
in the latter days,' Job xix. 25.
The revelations made unto David principally concerned his
person and the glory thereof, see Psal. ii. xlv. lxviii. lxxii. ex.
cxviii. especially Psal. xlv. and the lxxii. compared, which give
an account of their apprehensions concerning him.
CONCERNING THE PERSON OF CHRIST. 141
The faith of Daniel was, that God would ' shew mercy for
the Lord's sake,' Dan. ix. 17. and of all the prophets; that the
' Redeemer should come to Zion, and unto them that turn from
transgression in Jacob,' Isa. lix. 20.
Of the same nature were all his personal appearances under
the Old Testament, especially that most illustrious representa-
tion made of him unto the prophet Isaiah, chap. vi. And the
glorious revelation of his name, chap. ix. 6.
It is true, that both these and other prophets had revelations
concerning his sufferings also. For ' the Spirit of Christ that
was in them, testified beforehand of his sufferings, and the glory
that should ensue,' 1 Pet. i. 11. an illustrious testimony where-
unto we have given us, Psal. xxii. and lea. liii. Nevertheless
their conceptions concerning them were dark and obscure. It
was his person th it their faith principally regarded. Thence
were they filled with desires and expectations of his coming,
or his exhibition and appearance in the flesh. With renewed
promises hereof did God continually refresh the church in its
straits and difficulties. And hereby did God call off the body
of the people from trust in themselves, or boasting in their pre-
sent privileges, which they were exceedingly prone unto.
In process of time, this faith, which wrought effectually in
the church of Israel, degenerated into a lifeless opinion that
proved the ruin of it. Whilst they really lived in the faith of
him as the Saviour and Redeemer of the church from all its
spiritual adversaries, as he who was to make an end of sin, and
bring in everlasting righteousness, unto whom all their present
ordinances were subservient and directive ; all grace, love, zeal,
and patient waiting for the accomplishment of the promise,
flourished among them. But in process of time growing car-
nal, trusting in their own righteousness, and the privileges
which they had, by the law, their faith concerning the person
of Christ degenerated into a corrupt, obstinate opinion, that he
should be only a temporal king and deliverer ; but as unto
righteousness and salvation, they were to trust unto themselves
and the law. And this prejudicate opinion, being indeed a re-
nunciation of all the grace of the promises of God, proved their
utter ruin. For when he came in the flesh, after so many ages,
142 HONOUR DUE TO THE PERSON OF CHRIST ;
filled up with continued expectations, they rejected and despised
him as one that had neither form nor comeliness, for which he
should be desired. So doth it tall out in other churches. That
which was faith, truly spiritual and evangelical in their first
planting, becomes a lifeless opinion in succeeding ages. The
same truths are still professed, but that profession springs not
from the same causes, nor doth it produce the same effects in
the hearts and lives of men. Hence, in process of time, some
churches continue to have an appearance of the same body
which they were at first, but being examined, are like a lifeless,
breathless earcase ; wherein the animating spirit of grace doth
not dwell. And then is any church, as it was with that of the
Jews, nigh to destruction, when it corrupts formerly professed
truths, to accommodate them unto the present lusts and incli-
nations of men.
CHAP. IX.
HONOUR DUE TO THE PERSON OF CHRIST J THE NATURE
AND CAUSES OF IT.
Many other considerations of the same nature with those fore-
going, relating unto the glory and honour of the person of
Christ, may be taken from all the fundamental principles of
religion. And our duty it is in them all, to ' consider the apos-
tle and high priest of our profession, the author and finisher of
our faith.' I shall not insist on more, but proceed unto those
principles of truth which are immediately directive of our duty
towards him; without diligent attendance whereunto, we do
but in vain bear the name of Christians. And the substance
of what is designed may be included in the following assertion :
The glory, life, and power of Christian religion, as Christian
religion, and as seated in the souls of men, with all the acts and
duties which properly belong thereunto, and are therefore pecu-
liarly Christian, and all the benefits and privileges we receive
THE NATURE AND CAUSES OF IT. 143
by it, or by virtue of it, with the whole of the honour and glory
that arise unto God thereby, have all of them their formal na^
ture and reason, from their respect and relation unto the person
of Christ; nor is he a Christian who is otherwise minded.
In the confirmation hereof, it will appear what judgment
ought to be passed on that inquiry, which, after the uninterrupt-
ed profession of the Catholic church for so many ages of a faith
unto the contrary, is begun to be made by some amongst us ;
namely, of what use is the person of Christ in religion? For
it proceeds on this supposition, and is determined accordingly,
that there is something in religion wherein the person of Christ
is of no use at all. A vain imagination, and such as is de-
structive unto the whole real intercourse between God and man,
by the one and only Mediator.
The respect which we have in all acts of religion unto the
person of Christ, may be reduced unto these four heads : (1.)
Honour. (2.) Obedience. (3.) Conformity. (4.) The use we
make of him, for the attaining and receiving of all gospel privi-
leges, all grace and glory. And hereunto the whole of our re-
ligion, as it is Christian or evangelical, may be reduced.
First, The person of Christ is the object of divine honour and
worship. The formal object and reason hereof is the divine
nature, and its essential infinite excellencies. For they are no-
thing but that respect unto the divine Being, which is due unto
it from all rational creatures regulated by revelation, and en-
forced by divine operations. Wherefore the person of Christ
is primarily the object of divine honour and worship, upon the
account of his divine nature and excellencies. And those who,
denying that nature in him, do yet pretend to worship him
with divine and religious adoration, do but worship a golden
calf of their own setting up for a Christ, who is not over all,
God blessed for ever, is not better. And it implies a contradic-
tion, that any creature should, on any account, be the immedi-
ate proper object of divine worship; unless the divine essential
excellencies be communicated unto it, or transfused into it,
whereby it would cease to be a creature. For that worship is
nothing but the ascription of divine excellencies unto what is
so worshipped.
144 HONOUR DUE TO THE PERSON OF CHRIST;
But we now consider the Lord Christ, in his whole entire
person, the Son of God incarnate, God manifest in the flesh,
His infinite condescension in the assumption of our nature, did
no way divest him of his divine essential excellencies. For a time
they were shadowed and veiled thereby, from the eyes of men ;
when he made himself of no reputation, and took on him the
form of a servant. But he eternally and unchangeably con-
tinued 'in the form of God, and thought it no robbery to be
equal unto him.' Phil. ii. 6, 7. He can no more really and es-
sentially, by any act of condescension or humiliation, cease to
be God, than God can cease to be. Wherefore his being clothed
with our nature, derogates nothing from the true reason of di-
vine worship due unto him, but adds an effectual motive unto
it. He is therefore the immediate object of all duties of re-
ligion, internal and external. And in the dispensation of God
towards us, none of them can be performed in a due manner
without a respect unto him.
This, then, in the first place, is to be confirmed ; namely, that
all divine honour is due unto the Son of God incarnate, that is,
the person of Christ.
John v. 23. It is the will of the Father, ' That all men should
honour the Son, even as they honour the Father. He that ho-
noureth not the Son, honoureth not the Father that sent him.'
Some considerations on this divine testimony will confirm our
position. It is of the Son incarnate that these words are spoken ;
as all judgment was committed unto him by the Father, as he
was sent by him, ver. 22. that is, of the whole person of Christ
in the exercise of his mediatory office. And with respect here-
unto it is that the mind of God is peculiarly revealed. The
way whereby God manifesteth his will, that all men should thus
honour the Son as they honour the Father, is by committing
all power, authority, and judgment unto him ; ver. 20, 21, 22.
'For the Father loveth the Son, and shevveth him all things
that himself doth ; and he will shew him greater works than
these, that ye may marvel. For as the Father raiseth up the
dead, and quickeneth them ; even so the Son quickeneth whom
he will. For the Father judgeth no man ; but hath committed
all judgment unto the Son.' Not that these things are the for-
THE NATURE AND CAUSES OF IT. 145
mal reason and cause of the divine honour which is to be given
him ; but they are reasons of it, and motives unto it, in that
they are evidences of his being the Son of God.
But it may be said, what need is there that the Father should
so interpose an act of his will and sovereign pleasure, as to this
honouring of the Son, seeing the whole cause and reason of
this divine honour is the divine nature, which the Son is no
less partaker of than the Father? I answer, (1.) He doth not
in this command intend the honour and worship of Christ ab-
solutely as God, but distinctly as the Son, which peculiar wor-
ship was not known under the Old Testament, but was now
declared necessary in the committing all power, authority,
and judgment unto him. This is the honour whereof we speak.
(2.) He doth it, lest any should conceive that he was now sent
of the Father, and that in the form of a servant, this honour
should not be due unto him. And the world was then far
from thinking that it was so, and many, 1 fear, are yet of the
same mind.
He is therefore to be honoured by us, according to the will of
God, <ca9tuy, in like manner as we honour the Father. (1.) With
the same honour ; that is, divine, sacred, religious, and supreme.
To honour the Father with other honour, is to dishonour him.
When men design to give glory and honour to God which is not
truly divine, it is idolatry. For this honour in truth is nothing
but the ascription of all infinite divine excellencies unto him.
Whereon when men ascribe unto him that which is not so,
they fall into idolatry by the worship of their own imagina-
tions. So was it with the Israelites when they thought to have
given glory to God by making a golden calf, whereon they
proclaimed a feast unto Jehovah, Exod. xxxii. 5. And so was
it with the heathens in all their images of God, and the glory
which they designed to give him thereby, as the Apostle de-
clares, Rom. i. 23, 25. This is one kind of idolatry, as the
other is the ascribing unto creatures any thing that is proper
and peculiar unto God, any divine excellency. And we do not
honour God the Father with one kind of honour, and the Son
with another. That were not to honour the Son wOus as we
honour the Father, but in a way infinitely different from it.
19
146 HONOUR DUE TO THE PERSON OF CHRIST ]
(2.) In the same manner, with the same faith, love, reverence,
and obedience, always, in all things, in all acts and duties of
religion whatever. This distinct honour is to be given unto
the person of the Son by virtue of this command of the Father,
though originally on the account of his oneness in nature with
the Father. And our duty herein is pressed with the highest en-
forcement ; ' He that honours not the Son, honours not the Fa-
ther. He who denieth the Son (herein) hath not the Father :
but he that acknowledged! the Son hath the Father also,' 1
John ii. 23. ' For this is the record, that God hath given unto
us eternal life, and this life is in the Son. He that hath the
Son, hath life, and he that hath not the Son, hath not life,' chap.
v. 11, 12. If we are wanting herein, whatever we pretend, we
do not worship nor honour God at all.
And there is reason to give this caution ; reason to fear that
this great fundamental principle of our religion, is, if not dis-
believed, yet not much attended unto in the world. Many who
profess a respect unto the divine Being, and the worship there-
of, seem to have little regard unto the person of the Son in all
their religion. For although they may admit of a customary
interposition of his name in their religious worship ; yet the
same distinct veneration of him as of the Father, they seem not
to understand, or to be exercised in. Howbeit, all the accept-
ance of our persons and duties with God depends on this one
condition, ' that we honour the Son, even as we honour the Fa-
ther.' To honour the Son as we ought to honour the Father,
is that which makes us Christians, and which nothing else will
so do.
This honour of the person of Christ may be considered in
the duties of it, wherein it doth consist ; and in the principle, life,
or spring of those duties.
The duties whereby we ascribe and express divine honour
unto Christ may be reduced unto two heads ; 1. Adoration. 2.
Invocation.
1. Adoration is the prostration of soul before him as God,
in the acknowledgment of his divine excellencies, and the as-
cription of them unto him. It is expressed in the Old Testa-
ment by — humbly to bow down ourselves, or our souls, unto God.
THE NATURE AND CAUSES OF IT. 147
The LXX renders it constantly by^™™^, which is the word
used in the New Testament unto the same purpose. The La-
tins expressed it usually by adoro. And those words, though
of other derivations, are of the same signification with that in the
Hebrew ; and they do all of them include some external sign of
inward reverence, or a readiness thereunto. Hence is that ex-
pression, ' He bowed down his head and worshipped,' see Psal.
xcv. 6. And these external signs are of two sorts : (1.) Such
as are natural and occasional. (2.) Such as are solemn, stated,
or instituted. 1. Of the first sort are the lifting up of our eyes
and hands towards heaven upon our thoughts of him; and
sometimes the casting down of our whole persons before him,
which deep thoughts with reverence will produce. 2. Outward
instituted signs of this internal adoration are all the ordinances
of evangelical worship. In and by them do we solemnly pro-
fess and express our inward veneration of him. Other ways
may be invented to the same purpose, but the Scripture knows
them not, yea, condemns them. Such are the veneration and
adoration of the pretended images of him, and of the host, as
they call it, among the Papists.
This adoration is due continually to the person of Christ,
and that as in the exercise of the office of mediation. It is
due unto him from the whole rational creation of God. So is
it given in charge unto the angels above. For when he
brought the first-begotten into the world, he said, — (worship him
all ye gods, Psal. xcvii. 7.) Let all the angels of God worship
him, adore him, bow down before him, Heb. i. 6. See our ex-
position of that place ; the design of the whole chapter being
to express the divine honour that is due unto the person of
Christ, with the grounds thereof. This is the command given
also unto the church. 'He is thy Lord, and worship thou
him,' Psal xlv. 11.
A glorious representation hereof, whether in the church
above, or in that militant here on the earth, is given us, Rev.
v. 6 — 14. And I beheld, and lo, in the midst of the throne,
and of the four living creatures, and in the midst of the elders,
stood a Lamb as it had been slain, having seven horns and seven
eyes, which are the seven spirits of God sent forth into all the
148 HONOUR DUE TO THE PERSON OF CHRIST |
earth. And he came, and took the book out of the right hand
of him that sat upon the throne. And when he had taken the
book, the four beasts and four and twenty elders fell down be-
fore the Lamb, having every one of them harps, and golden
vials full of odours ; which are the prayers of saints. And
they sung a new song, saying, Thou art worthy to take the
book, and to open the seals thereof; for thou wast slain, and
hast redeemed us unto God by thy blood, out of every kindred,
and tongue, and people, and nation. And hast made us unto
our God kings and priests, and we shall reign on the earth.
And I beheld, and I heard the voice of marfy angels round
about the throne, and the beasts, and the elders, and the num-
ber of them was ten thousand times ten thousand, and thousands
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 tinder the
earth, and such as are in the sea, and all that are in them,
heard 1, saying, Blessing, honour, glory, and power be unto
him that sitteth upon the throne, and unto the Lamb for ever
and ever. And the four beasts said, Amen. And the four and
twenty elders fell down and worshipped him that liveth for
ever and ever. The especial object of divine adoration, the
motives unto it, and the nature of it, or what it consisteth in,
are here declared.
1. The object of it is Christ, not separately, but distinctly
from the Father, and jointly with him. And he is proposed,
(I.) As having fulfilled the work of his mediation in his in-
carnation and oblation ; as a Lamb slain. (2.) In his glo-
rious exaltation — in the m,idst of the throne of God. The
principal thing that the heathens of old observed concerning
Christian religion, was, that in it praises were sung to Christ
as unto God.
2. The motives unto this adoration are the unspeakable
benefits which we receive by his mediation ; ' Thou art wor-
thy, for thou wast slain, and hast redeemed us unto God,' &c.
Herein the same glory, the same honour is ascribed unto him
as unto God the Father : ' Blessing, honour, glory, and power,
THE NATURE AND CAUSES OF IT. 149
be unto him that sits on the throne, and unto the Lamb for
ever and ever.'
3. The nature of this adoration is described to consist in
three things : (1.) Solemn prostration. And ' the four living
creatures said, Amen. And the four and twenty elders fell
down and worshipped him that liveth for ever and ever.' So
also is it described, chap. iv. 10, 11. (2.) In the ascription of
all divine honour and glory, as it is at large expressed, ver. 11
— 13. (3.) In the way of expressing the design of their souls
in this adoration, which is by their praises ; they sung a new
song ; that is, of praise, for so are all those psalms which have
that title of a new song. And in these things, namely, solemn
prostration of soul in the acknowledgment of divine excel-
lencies, ascriptions of glory and honour, with praise, doth reli-
gious adoration consist. And they belong not unto the great
holy society of them who worship above and here below ;
whose hearts are not always ready unto this solemn adoration
of the Lamb, and who are not on all occasions exercised there-
in. And this adoration of Christ doth differ from the adora-
tion of God absolutely considered, and of God as the Father,
not in its nature, but merely on the account of its especial mo-
tives. The principal motive unto the adoration of God ab-
solutely considered, is the work of creation, the manifestation
of his glory therein, with all the effects of his power and
goodness thereon ensuing. So it is declared, Rev. iv. 8 — 11.
• Thou art worthy, O Lord, to receive glory, and honour, and
power ; for thou hast created all things, and for thy pleasure
they are and were created.' And the principal motive unto
the adoration and worship of God as the Father, is that eter-
nal love, grace, and goodness, which he is the fountain of in
a peculiar manner, Eph. i. 4, 5. But the great motive unto
the adoration of Christ, is the work of redemption, Rev. v. 12.
' Worthy is the Lamb that was slain, to receive power, and
riches, and wisdom, and strength, and honour, and glory, and
blessing.' The reason whereof is given, ver. 9, 10. ' For
thou wast slain, and hast redeemed us unto God by thy blood,
and hast made us unto our God kings and priests.' The adora-
tion is the same, ver. 13. { Blessing, and honour, and glory,
150 HONOUR DUE TO THE PERSON OF CHRIST |
and power, be unto him that sitteth upon the throne, and unto
the Lamb for evermore.' But the immediate motives of it are
different, as its objects are distinct.
Herein no small part of the life of Christian religion doth
consist. The humbling of our souls before the Lord Christ,
from an apprehension of his divine excellencies, the ascription
of glory, honour, praise, with thanksgiving unto him, on the
great motive of the work of redemption, with the blessed effects
thereof, are things wherein the life of faith is continually exer-
cised. Nor can we have any evidence of an interest in that
blessedness which consists in the eternal assignation of all glo-
ry and praise unto him in heaven, if we are not exercised unto
this worship of him here on earth.
2dly, Invocation is the second general branch of divine ho-
nour, of that honour which is due and paid unto the Son, as
unto the Father. This is the first exercise of divine faith, the
breath of the spiritual life. And it consisteth in two things, or
hath two parts. (1.) An ascription of all divine properties
and excellencies unto him whom we invocate. This is essen-
tial unto prayer, without which it is but vain babling. Who-
ever cometh unto God hereby, must believe that he is, and that
he is the rewarder of them that diligently seek him. (2.) There
is in it also a representation of our wills, affections, and desires
of our souls unto him on whom we call, with an expectation of
being heard and relieved, by virtue of his infinitely divine ex-
cellencies. This is the proper acting of faith with respect unto
ourselves ; and hereby it is our duty to give honour unto the
person of Christ.
When he himself died in the flesh, he committed his depart-
ed soul by solemn invocation into the hands of his Father, Psal.
xxxi. 5. Luke xxiii. 4. ' Father, into thy hands I commit
my spirit.' And to evidence that it is the will of God that we
should honour the Son, as we honour the Father, even as the
Son himself in his human nature, who is our example, honour-
ed the Father ; he who first died in the faith of the gospel be-
queathed his departing soul into the hands of Jesus Christ by
solemn invocation, Acts vii. 59. ' They stoned Stephen, so-
lemnly invocating, and saying, Lord Jesus, receive my spirit.
THE NATURE AND CAUSES OF IT. 151
And having by faith and prayer, left his own soul safe in the
hand of the Lord Jesus, he adds one petition more unto him,
wherewith he died, { Lord, lay not this sin to their charge,' ver.
60. Herein did he give divine honour unto Christ in the espe-
cial invocation of his name, in the highest instances that can
be conceived. In his first request wherein he committed his
departing soul into his hands, he ascribed unto him divine om-
niscience, omnipresence, love, and power. And in the latter
for his enemies, divine authority and mercy to be exercised in
the pardon of sin. In his example is the rule established, for
the especial invocation of Christ for the effects of divine power
and mercy.
Hence the Apostle describeth the church or believers, and
distinguisheth it, or them, from all others, by the discharge of
this duty, 1 Cor. i. 2. ' With all that call on the name of our
Lord Jesus Christ, both their Lord and ours.' To call on the
name of the Lord Jesus expresseth solemn invocation in the
way of religious worship. The Jews did call on the name of
God. All others in their way called on the names of their gods.
This is that whereby the church is distinguished from them all ;
it calls on the name of our Lord Jesus Christ.
He requires, that as we believe on God, that is, the Father, so
we should believe on him also, and therein honour the Son,
as we honour the Father, John xiv. 1. The nature of this
faith, and the manner how it is exercised on Christ, we shall
declare afterwards. But the Apostle, treating of the nature and
efficacy of this invocation, affirms that we 'cannot call on him
in whom we have not believed,' Rom. x. 14. Whence it follows
on the contrary, that he on whom we are bound to believe, on
him it is our duty to call. So the whole Scripture is closed
with a prayer of the church unto the Lord Christ, expressing
their faith in him — Even so, come, Lord Jesus, Rom. xxii. 20.
There is not any one reason of prayer, not any one motive
unto it, not any consideration of its use or efficacy, but render
this peculiar invocation of Christ a necessary duty. Two things
in general are required to render the duty of invocation lawful
and useful. First, That it have a proper object : Secondly,
That it have prevalent motives and encouragements unto it.
152 HONOUR DUE TO THE PERSON OF CHRIST J
These in concurrence are the formal reason and ground of all
religious worship in general, and of prayer in particular. So
are they laid down as the foundation of all religion, Exod. xx.
2, 3. 'I am the Lord thy God,' that is, the proper object of all
religious worship ; ' which brought thee out of the land of
Egypt, out of the house of bondage,' which being summarily
and typically representative of all divine benefits, temporal,
spiritual, and eternal, is the great motive thereunto* The want
of both these in all mere creatures, saints and angels, makes the
invocation of them, not only useless, but idolatrous. But they
both eminently concur in the person of Christ, and his actings
towards us. All the perfections of the divine nature are in him,
whence he is the proper object of religious invocation. On this
account when he acted in and towards the church, as the great
Angel of the covenant, God instructed the people unto all reli-
gious observance of him and obedience unto him. And no
motives are wanting hereunto. All that the Lord Christ hath
done for us, and all the principles of love, grace, compassion,
and power from whence what he hath so done did proceed, are
all of this nature. And they are accompanied with the encou-
ragement of his relation unto us, and charge concerning us.
Take away this duty, and the peculiar advantage of Christian
religion is destroyed.
We have lived to see the utmost extremes that Christian re-
ligion can divert into. Some with all earnestness do press the
formal invocation of saints and angels as our duty. And some
will not grant that it is lawful for us so to call on Christ him-
self.
The Socinians grant generally that it is lawful for us to
call on Christ ; but they deny that it is our duty at any time
so to do. But as they own that it is not our duty, so on their
principles it cannot be lawful. Denying his divine person,
they leave him not the proper object of prayer. For prayer
without an ascription of divine excellencies, as omniscience,
omnipresence, and almighty power unto him whom we invo-
cate, is but vain babling, that hath nothing of the nature of
true prayer in it. And to make such ascriptions unto him
who by nature is not God, is idolatrous.
THE NATURE AND CAUSES OF IT. 153
The solemn ordinary worship of the church, and so of pri-
vate believers, in the families and closets, is under an especial
directory and guidance. For the person of the Father, as
the eternal fountain of power, grace, and mercy, is the formal
object of our prayers, unto whom our supplications are direct-
ed. The divine nature, absolutely considered, is the object
of natural worship and invocation ; but it is the same divine
nature in the person of the Father, that is the proper object
of evangelical worship and invocation. So our Saviour hath
taught us to call on God under the name and notion of a
Father, Matth. vi. 9. that is, his God, and our God, his Father,
and our Father, John, xx. 17. And this invocation is to be,
by and in the name of the Son Jesus Christ, through the aid
of the Holy Spirit. 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 econo-
my of his wisdom and grace, wherein he doth dispense of
himself unto us in the persons of the Father, Son, and Spirit.
Otherwise he will not be honoured or worshipped by us.
And those who in their worship or invocation do attempt an
approach unto the divine nature as absolutely considered, with-
out respect unto the dispensation of God in the distinct per-
sons of the holy Trinity, do reject the mystery of the gospel,
and all the benefits of it. So is it with many. And not a [e\v
who pretend a great devotion unto God, do supply other things
into the room of Christ, as saints and angels, rejecting also the
aids of the Spirit to comply with imaginations of their own,
whose assistance herein they more approve of.
But this is the nature and method of ordinary solemn evan-
gelical invocation. So it is declared, Eph. ii. 18. 'Through
him we have an access by one Spirit unto the Father.' It is
the Father unto whom we have our access, whom we pecu-
liarly invocate; as it is expressed, chap.iii, 14 — 16. 'For this
cause I bow my knees unto the Father of our Lord Jesus
Christ, of whom the whole family in heaven and earth is
20
154 HONOUR DUE TO THE PERSON OF CHRIST J
named, that he would grant you,' &c. But it is through him,
that is, by Christ in the exercise of his mediatory office, that
we have this access unto the Father ; we ask in his name, and
for his sake, John xiv. 13, 14. chap. xvi. 23, 24. They did
so of old, though not in that express exercise of faith which
we now attain unto, Dan. ix. 17. ' Hear, O Lord, and have
mercy for the Lord's sake.' All this are we enabled unto by
one Spirit ; through the aid and assistance of the Spirit of
grace and supplication, Rom. viii. 26, 27. So that prayer is
our crying ' Abba, Father, by the Spirit of the Son,' Gal. iv. 6.
This is farther declared, Heb. iv. 15, 16. chap. x. 19, 20.
Herein is the Lord Christ considered, not absolutely with re-
spect unto his divine person, but with respect unto his office,
that ' through him our faith and hope might be in God,' 1 Pet.
i. 20.
Wherefore it being our duty, as hath been proved, to in-
vocate the name of Christ in a particular manner, and this
being the ordinary solemn way of the worship of the church,
we may consider on what occasions, and in what seasons,
this peculiar invocation of Christ, who in his divine person
is both our God and our advocate, is necessary for us, and
most acceptable unto him.
1. Times of great distresses in conscience, through tempta-
tions and desertions, are seasons requiring an application unto
Christ by especial invocation. Persons in such conditions,
when their souls, as the Psalmist speaks, are overwhelmed in
them, are continually solicitous about compassion and deliver-
ance. Some relief, some refreshment they often find in pity
and compassion from them who either have been in the same
condition themselves, or by Scripture light do know the terror
of the Lord in these things. When their complaints are des-
pised, and their troubles ascribed unto other causes than what
they are really sensible of and feel within themselves, as is
commonly done by physicians of no value, it is an aggravation
of their distress and sorrow. And they greatly value every sin-
cere endeavour for relief, either by counsel or prayer. In this
state and condition the Lord Christ in the gospel is proposed
as full offender compassion, as he alone who is able to relieve
THE NATURE AND CAUSES OF IT. 155
them. In that himself hath suffered being tempted, he is
touched with a feeling of our infirmities, and knows how to
have compassion on them that are out of the way, Heb. ii. 18.
chap. iv. 15. chap. v. 6. So is he also, as he alone who is able
to succour, to relieve, and deliver them. ' He is able to suc-
cour them that are tempted,' Heb. ii. 18. Hereon they are drawn,
constrained, encouraged to make applications unto him by
prayer, that he would deal with them according to his compas-
sion and power. This is a season rendering the discharge of
this duty necessary. And hereby have innumerable souls found
consolation, refreshment, and deliverance. A time of trouble
is a time of the especial exercise of faith in Christ. So himself
gives direction, John xiv. 1. ' Let not your hearts be troubled,
ye believe in God, believe also in me.' Distinct actings of faith
on Christ, are the great means of supportment and relief in
trouble ; and it is by especial invocation, whereby they put
forth and exert themselves. An instance hereof as unto tempta-
tion, and the distress wherewith it is attended, we have in the
Apostle Paul. He had a thorn in the flesh, a messenger of Sa-
tan to buffet him. Both expressions declare the deep sense he
had of his temptation, and the perplexity wherewith it was ac-
companied. ' For this cause he besought the Lord thrice that
it might depart from him,' 2 Cor. xii. 7, 8. He applied himself
solemnly unto prayer for its removal, and that frequently. And
it was the Lord, that is, the Lord Jesus Christ, unto whom he
made his application. For so the name of the Lord is to be
interpreted, if there be nothing contrary in the context, as the
name of God, is of the Father, by virtue of that rule, 1 Cor.
viii. 6, 7. ' To us there is one God the Father, and one Lord
Jesus Christ.' And it is evident also in the context. The an-
swer he received unto his prayer was, * My grace is sufficient
for thee, for my power is made perfect in weakness.' And
whose power that was, who gave him that answer, he declares
in the next words. • Most gladly therefore will I glory in my
weakness, that the power of Christ may rest upon me ;' that is,
the power of him on whom he called, who gave him that an-
swer, ' My power is made perfect in weakness.'
2. Times of gracious discoveries either of the glory of Christ
156 HONOUR DUE TO THE PERSON OF CHRTST ;
in himself, or of his love unto us, are seasons that call for this
duty. The glory of Christ in his person and offices is always
the same. And the revelation that is made of it in the Scrip-
ture varieth not. But as unto our perception and apprehension
of it, whereby our hearts and minds are affected with it in an
especial manner, there are apparent seasons of it, which no be-
lievers are unacquainted withal. Sometimes such a sense of it
is attained under the dispensation of the word, wherein as
Christ on the one hand is set forth evidently crucified before
our eyes, so on the other he is gloriously exalted. Sometimes
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. 56, 57. so he opens the
vail sometimes, and gives a clear affecting discovery of his glory
unto the minds and souls of believers ; and in such seasons are
they drawn forth and excited unto invocation and praise. So
Thomas being surprised with an apprehension and evidence of
his divine glory and power after his resurrection, (wherein he
was declared to be the Son of God with power, Rom. i. 4. cried
unto him, 'My Lord, and my God,' John xx. 28.) ; there was
in his words both a profession of his own faith, and a solemn in-
vocation of Christ. When therefore we have real discoveries
of the glory of Christ, we cannot but speak to him, or of him.
'These things said Isaiah, when he saw his glory, and spake
of him,' John xii. 41. And Stephen upon a view of it in the
midst of his enraged enemies testified immediately, 'I see the
heavens opened, and the Son of man standing at the right hand
of God.' And thereby was he prepared for that solemn invo-
cation of his name, which he used presently after, 'Lord Jesus
receive my spirit,' Acts vii. 56, 59. And so also upon his ap-
pearance as the Lamb to open the book of prophecies, wherein
there was an eminent manifestation of his glory, seeing none
else could be found in heaven or earth, or under the earth, that
was able to open the book, or so much as to look thereon, Rev.
y. 3. 'the four and twenty elders fell down before him,' and
presenting all the prayers of the saints, ' sang a new song of
praise unto him,' ver. 8, 9, 10. This is our duty, this will be
THE NATURE AND CAUSES OF IT. 157
our wisdom, upon affecting discoveries of the glory of Christ;
namely, to apply ourselves unto him by invocation or praise ;
and thereby will the refreshment and advantage of them abide
upon our minds.
So is it also as unto his love. The love of Christ is always
the same, and equal unto the church. Howbeit there are pecu-
liar seasons of the manifestation and application of a sense of it
unto the souls of believers. So it is when it is witnessed unto
them, or shed abroad in their hearts by the Holy Ghost. Then
is it accompanied with a constraining power, to oblige us to live
unto him who died for us, and rose again, 2 Cor. v. 14, 15.
And of our spiritual life unto Christ, invocation of him is no
small portion. And this sense of his love we might enjoy more
frequently than for the most part we do, were we not so much
wanting unto ourselves and our own concerns. For although
it be an act of sovereign grace in God, to grant it unto us, and
affect us with it, as it seems good unto him ; yet it is our duty
required to dispose our hearts unto its reception. Were we
diligent in casting out all that filthiness and superfluity of
naughtiness which corrupts our affections, and disposes the
mind to abound in vain imaginations ; were our hearts more
taken off from the love of the world, which is exclusive of a
sense of divine love; did we more meditate on Christ and his
glory, we should more frequently enjoy these constraining visits
of his love than now we do. So himself expressed) it, Rev. iii.
20. ( Behold I stand at the door and knock : if any man hear
my voice, and open the door, I will come in unto him, and sup
with him, and he with me.' He makes intimation of his love
and kindness unto us. But oft-times we neither hear his voice
when he speaks, nor do open our hearts unto him. So do we
lose that gracious refreshing sense of his love which he express-
ed in that promise, ' I will sup with him, and he shall sup
with me.' No tongue can express that heavenly communion
and blessed intercourse which is intimated in this promise. The
expression is metaphorical, but the grace expressed is real, and
more valued than the whole world, by all that have experience
of it. This sense of the love of Christ, and the effect of it in
communion with him, by prayer and praises, is divinely set
158 HONOUR DUE TO THE PERSON OF CHRIST;
forth in the book of Canticles. The church therein is repre-
sented as the spouse of Christ ; and as a faithful spouse she is
always either solicitous about his love, or rejoicing in it. And
when she hath attained a sense of it, she aboundeth in invoca-
tion, admiration, and praise. So doth the church of the New
Testament upon an apprehension of his love, and the unspeaka-
ble fruits of it. ' Unto him that loveth us, and washed us from
our sins in his own blood, and hath made us kings and priests
unto God and his Father, to him be glory and dominion for
ever and ever. Amen,' Rev, i. 5, 6. This therefore is another
season that calls for this duty.
3. Times of persecution for his name's sake, and for the pro-
fession of the gospel, are another season rendering this peculiar
invocation of Christ both comely and necessary. Two things
will befal the minds of believers in such a season. (1.) That
their thoughts will be greatly exercised about him, and conver-
sant with him. They cannot but continually think and me-
ditate on him for whom they suffer. None ever suffered perse-
cution on just grounds, with sincere ends, and in a due man-
ner, but it was so with them. The invincible reasons they have
to suffer for him, taken from his person, love, grace and autho-
rity, from what he is in himself, what he hath done for them,
and what account of all things is to be given unto him, do con-
tinually present themselves unto their minds. Wildernesses,
prisons, and dungeons, have been filled with thoughts of
Christ and his love. And many in former and latter ages
have given an account of their communion and holy inter-
course with the Lord Christ under their restraints and suffer-
ings. And those who at any time have made an entrance into
such a condition, will all of them give in the testimony of their
own experience in this matter. (2.) Such persons have deep
and fixed apprehensions of the especial concernment which the
Lord Christ hath in them as unto their present condition; as
also of his power to support them, or to work out their deliver-
ance. They know and consider, ( that in all their afMictions,
he is afflicted,' suffers in all their sufferings, is persecuted in all
their persecutions. That in them all he is full of love, pity,
and unspeakable compassion towards them ; that his grace is
THE NATURE AND CAUSES OF IT. 159
sufficient for them, that his power shall be perfected in their
weakness, to carry them through all their sufferings unto his
and their own glory. In these circumstances, it is impossible
for them who are under the conduct of his Spirit, not to make
especial applications continually unto him, for those aids of
grace, for those pledges of love and mercy, for those suppliesof
consolation and spiritual refreshments which their condition
calls for. Wherefore in this state, the invocation of Christ is
the refuge and sheet anchor of the souls of them who truly be-
lieve in him. So it was unto all the holy martyrs of old, and
in later ages.
This doctrine and duty is not for them who are at ease.
The afflicted, the tempted, the persecuted, the spiritually dis-
consolate will prize it, and be found in the practice of it. And
all those holy souls, who in most ages, on the account of the
profession of the gospel, have been reduced unto outwardly
unrelievable distresses, have, as was said, left their testimony
unto this duty, and the benefits of it. The refreshment which
they found therein, was a sufficient balance against the weight
of all outward calamities, enabling them to rejoice under them
with joy unspeakable, and full of glory. This is the church's
reserve against all the trials it may be exercised withal, and all
the dangers whereunto it is exposed. Whilst believers have
liberty of access unto him in their supplications, who hath all
power in his hand, who is full of ineffable love and compassion
towards them, especially as suffering for his sake, they are
more than conquerors in all their tribulations.
4. When we have a due apprehension of the eminent act-
ings of any grace in Christ Jesus, and withal a deep and abid-
ing sense of our own want of the same grace, it is a season of
especial application unto him by prayer for the increase of it.
All graces as unto their habit were equal in Christ ; they
were all in him in the highest degree of perfection. And every
one of them did he exercise in its due manner and measure on
all just occasions. But outward causes and circumstances
gave opportunity unto the exercise of some of them, in a way
more eminent and conspicuous than others were exercised in.
For instance, such were his unspeakable condescension, self-
160 HONOUR DUE TO THE PERSON OF CHRIST )
denial and patience in sufferings, which the Apostle unto this
purpose insists upon, Phil. ii. 5 — 8. Now, the great design of
all believers is to be like Jesus Christ, in all grace, and all the
exercise of it. He is in all things their pattern and example.
Wherefore when they have a view of the glory of any grace as it
was exercised in Christ, and withal a sense of their own defect
and want therein, (conformity unto him being their design,) they
cannot but apply themselves unto him in solemn invocation,
for a farther communication of that grace unto them, from his
stores and fulness. And these things mutually promote one
another in us, if duly attended unto. A due sense of our own
defect in any grace, will further us in the prospect of the glory
of that grace in Christ. And a view, a due contemplation ot
the glorious exercise of any grace in him, will give us light to
discover our own great defect therein, and want thereof. Un-
der a sense of both, an immediate application unto Christ by
prayer, would be an unspeakable furtherance of our growth in
grace, and conformity unto him. Nor can there be any more
effectual way or means to draw supplies of grace from him, to
draw water from the wells of salvation. When in an holy ad-
miration of, and fervent love unto any grace as eminently ex-
ercised in and by him, with a sense of our own want of the
same grace, we ask it of him in faith, he will not deny it unto
us. So the disciples, upon the prescription of a difficult duty,
unto whose due performance a good measure of faith was re-
quired ; out of a sense of the all-fulness of him and their own
defect in that grace, which was necessary unto the peculiar du-
ty there prescribed, immediately pray unto him, saying, 'Lord,
increase our faith,' Luke xvii. 5. The same is the case with
respect unto any temptation that may befal us, wherewith he
was exercised, and over which he prevailed.
5. The time of death, whether natural, or violent for his sake,
is a season of the same nature. So Stephen recommended his
departing soul into his hands with solemn prayer ; Lord Jesus,
said he, receive my spirit. To the same purpose have been the
prayers of many of his faithful martyrs in the flames and under
the sword. In the same manner doth the faith of innumerable
holy souls work in the midst of their death-bed groans. And
THE NATURE AND CAUSES OF IT. 161
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 a like nature may be given unto the same
purpose.
An answer unto an inquiry which may possibly arise from
what we have insisted on, shall close this discourse. For where-
as the Lord Jesus Christ as mediator doth intercede with the
Father for us, it may be inquired, Whether we may pray unto
him, that he would so intercede on our behalf ? whether this be
comprised in the duty of invocation or prayer unto him?
Answ. (1.) There is no precedent nor example of any such
thing, or any such prayer in the Scripture. And it is not
safe for us to venture on duties not exemplified therein. Nor
can any instance of a necessary duty be given, of whose per-
formance we have not an example in the Scripture.
(2.) In the invocation of Christ, we honour the Son, even
as we honour the Father. Wherefore his divine person is
therein the formal object of our faith. We consider him not
therein as acting in his mediatory office towards God for us,
but as he who hath the absolute power and disposal of all the
good things we pray for. And in our invocation of him, our
faith is fixed on him, and terminated on his person. Rut as
he is in the discharge of his mediatory office, through him
'our faith and hope is in God,' 1 Pet. i. 21. He who is the
Mediator, or Jesus Christ the Mediator, as God and man in
one person, is the object of all divine honour and worship.
His person, and both his natures in that person, is so the ob-
ject of religious worship. This is that which we are in the
proof and demonstration of. Howbeit it is his divine nature,
and not his discharge of the office of mediation, that is the
formal reason and object of divine worship. For it consists in
an ascription of infinitely divine excellencies and properties
unto him whom we so worship. And to do this on any ac-
count but of the divine nature, is in itself a contradiction, and
in them that do it idolatry. Had the Son of God never been
incarnate, he had been the object of all divine worship. And
could there have been a mediator between God and us, who
21
162 THE PRINCIPLE OF THE ASSIGNATION OF
was not God also, he could never have been the object of any
divine worship or invocation. Wherefore Christ the Media-
tor, God and man in one person, is in all things to be honour-
ed, even as we honour the Father; but it is as he is God
equal with the Father, and not as Mediator, in which respect
he is inferior unto him. With respect unto his divine person
we ask immediately of himself in our supplications ; as he is
Mediator, we ask of the Father in his name. The different
actings of faith on him, under the same distinction, shall be
declared in the next chapter.
CHAP. X.
THE PRINCIPLE OF THE ASSICINATION OF DIVINE HONOUR
UNTO THE PERSON OF CHRIST, IN BOTH THE BRANCHES
OF IT J WHICH IS FAITH IN HIM.
The principle and spring of this assignation of divine honour
unto Christ in both the branches of it, is faith in him. And
this hath been the foundation of all acceptable religion in the
world since the entrance of sin. There are some who deny
that faith in Christ was required from the beginning, or was
necessary unto the worship of God, or the justification and
salvation of them that did obey him. For whereas, it must be
granted, that ' without faith it is impossible to please God,'
which the Apostle proves by instances from the foundation of
the world, Heb. xi. They suppose it is faith in God under the
general notion of it, without any respect unto Christ that is in-
tended. It is not my design to contend with any, nor express-
ly to confute such ungrateful opinions, such pernicious errors.
Such this is, which, being pursued in its proper tendency,
strikes at the very foundation of Christian religion. For it
at once deprives us of all our contribution of light and truth
from the Old Testament. Somewhat I have spoken before of
DIVINE HONOUR UNTO THE PERSON OP CHRIST. 163
the faith of the saints of old concerning him. I shall now,
therefore, only confirm the truth, hy some principles which are
fundamental in the faith of the gospel.
1st, The first promise, Gen. iii. 15. truly called nPuTcvav}c\tOV,
was revealed, proposed, and given, as containing and express-
ing- the only means of delivery from that apostacy from God,
with all the effects of it, under which onr first parents and
all their posterity were cast by sin. The destruction of Satan
and his work in his introduction of the state of sin, by a Sa-
viour and Deliverer, was prepared and provided for in it.
This is the very foundation of the faith of the church, and if
it be denied, nothing of the economy or dispensation of God
towards it from the beginning can be understood. The whole
doctrine and story of the Old Testament must be rejected as
useless, and no foundation be left in the truth of God for the
introduction of the New Testament.
2dly, It was the person of Christ, his incarnation and me-
diation, that were promised under the name of the Seed of
the woman, and the work he should do in breaking the head
of the serpent, with the way whereby he should do it, in suf-
fering, by his power. The accomplishment hereof was in
God's sending his Son in ihe likeness of sinful fle^h, in the
fulness of time, made under the law, or by his manifestation
in the flesh, to destroy the works of the devil. So is this pro-
mise interpreted, Gal. iii. 10. chap. iv. 4. Heb. ii. 14, 15, 16.
1 John iii. 8. This cannot be denied, but upon on,e of these
two grounds:
(1.) That nothing is intended in that divine revelation, but
only a natural enmity that is between mankind and serpents.
But this is so foolish an imagination, that the Jews themselves,
who constantly refer this place to the Messiah, are not guilty
of. All the whole truth concerning God's displeasure on the
sin of our first parents, with what concerneth the nature and
consequents of that sin, is everted hereby. And whereas the
foundation of all God's future dealing with them and their pos-
terity is plainly expressed herein, it is turned into that which is
ludicrous, and of very little concernment in human life. For
such is the enmity between mankind and serpents, which not
164 THE PRINCIPLE OF THE ASSIGNATION OP
one in a million know any thing of, or are troubled with. This
is but to lay the axe of atheism unto all religion built on divine
revelation. Besides, on this supposition there is in the words
not the least intimation of any relief, that God tendered unto
our parents for their delivery from the state and condition
wherennto they had cast themselves by their sin and apostacy.
Wherefore they must be esteemed to be left absolutely under
the curse, as the angels were that fell, which is to root all reli-
gion out of the world. For amongst them who are absolutely
under the curse without any remedy, there can be no more
than is in hell. Or,
(2.) It must be, because some other way of deliverance and
salvation, and not that by Christ, is here proposed and promised.
But whereas they were to be wrought by the Seed of the wo-
man, if this were not that Christ in whom we do believe, there
was another promised, and he is to be rejected. And this is
fairly at once to blot out the whole Scripture as a fable. For
there is not a line of doctrinal truth in it, but what depends on
the traduction of Christ from this first promise.
3dly, This promise was confirmed, and the way of the deli-
verance of the church by virtue of it declared in the institution
of expiatory sacrifices. God in them, and by them, declared
from the beginning, ' that without shedding of blood,' there was
no remission ; that atonement for sin was to be made by sub-
stitution and satisfaction. With respect unto them the Lord
Christ was called the Lamb of God, even as he took away the
sins of the world by the sacrifice of himself, John i. 29. For
we ' were redeemed with the precious blood of Christ, as of a
Lamb without blemish and without spot,' 1 Pet. i. 19. Where-
in the holy Spirit refers unto the institution and nature of sacri-
fices from the beginning. And he is thence represented in hea-
ven as a ' Lamb that had been slain,' Rev. iv. 6. the glory of
heaven arising from the fruits and effects of his sacrifice. And
because of the representation thereof in all the former sacrifices,
is he said to be a ' Lamb slain from the foundation of the world,'
Rev. xiii. 8.
And it is strange to me that any who deny not the expiatory
sacrifice of Christ, should doubt whether the original of these
DIVINE HONOUR UNTO THE PERSON OP CHRIST. 165
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 revela-
tion, it must be granted that the foundation of all acceptable
religion in the world, was laid in, and resolved into the wisdom
and wills of men, and not into the wisdom, authority, and will
of God. For that the great solemnity of religion, which was
as the centre and testimony of all its other duties, did consist
in these sacrifices even before the giving of the law, will not
be denied. And in the giving of the law, God did not on
this supposition confirm and establish his own institutions
with additions unto them of the same kind, but set his seal and
approbation unto the inventions of men. But this is contrary
unto natural light, and the whole current of Scripture revela-
tions.
2. All expiatory sacrifices were from the beginning, types
and representations of the sacrifice of Christ, whereon all their
use, efficacy, and benefit among men, all their acceptance with
God, did depend. Remove this consideration from them, and
they were as irrational a service, as unbecoming the divine na-
ture, as any thing that reasonable creatures could fix upon.
They are to this day as reasonable a service as ever they were,
but that only their respect unto the sacrifice of Christ is taken
from them. And what person of any ordinary understanding
could now suppose them a meet service whereby to glorify the
divine nature ? Besides, all expiatory sacrifices were of the
same nature and of the same use, both before and after the giv-
ing of the law. But that all those afterwards were typical of
the sacrifice of Christ, the Apostle demonstrates at large in his
epistle unto the Hebrews. The inquiry, therefore, is, Whether
this blessed prefiguration of the Lord Christ and his sacrifice,
as he was the Lamb of God taking away the sins of the world,
was an effect of the wisdom, goodness, and will of God, or of
the wills and inventions of men ? And let it be considered
also, that these men who are supposed to be the authors of this
wonderful representation of the Lord Christ and his sacrifice,
did indeed know little of them, or, as the asserters of this opi-
166 THE PRINCIPLE OF THE ASSIGNATION OF
nion imagine, nothing at all. To suppose that those who knew
no more of Christ than they could learn from the first promise,
which, as some think, was nothing at all, should of their own
heads find out and appoint this divine service, which consisted
only in the prefiguration of him and his sacrifice, and that God
should not only approve of it, but allow it as the principal means
for the establishment and exercise of the faith of all believers
for 4000 years, is to indulge thoughts deviating from all rules
of sobriety. He that sees not a divine wisdom in this institu-
tion, hath scarce seriously exercised his thoughts about it.
But I have elsewhere considered the causes and original of
these sacrifices, and I shall not therefore farther insist upon
them.
4thly, Our first parents, and all their holy posterity, did be-
lieve this promise, or did embrace it, as the only way and
means of their deliverance from the curse and state of sin, and
were thereon justified before God. I confess we have not infal-
lible assurance of any who did so in pariicular, but those who are
mentioned by name in Scripture, as Abel, Enoch, Noah, and
some others. But to question it concerning others also, as of
our first parents themselves, is foolish and impious. This is
done by the Socinians, to promote another design, namely, that
none were justified before God on the belief of the first promise,
but on their walking according to the light of nature, and their
obedience unto some especial revelations about temporal things ;
the vanity whereof hath been before discovered. Wherefore
our first parents and their posterity did so believe the first pro-
mise, or they must be supposed either to have, been kept under
the curse, or else to have had, and to make use of, some other
way of deliverance from it. To imagine the first is impious ;
for the Apostle affirms that they had this ' testimony that they
pleased God,' Heb. xi. 5. Which under the curse, none can
do ; for that is God's displeasure. And in the same place he
confirms their faith, and justification thereon, with a cloud of
witnesses, chap. xii. 2. To affirm the latter is groundless.
And it includes a supposal of the relinquishment of the wisdom,
grace, and authority of God in that divine revelation, for men
to betake themselves to none knows what. For that there was
DIVINE HONOUR UNTO THE PERSON OF CHRIST. 1G7
in this promise the way expressed which God in his wisdom
and grace hud 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 :
(I.) That there is another way, that there are other means
for the justification and salvation of sinners, than that revealed,
declared, and proposed in that first promise. And when this
is done, they must shew to what end, on that supposition, the
promise itself was given, seeing the end of it is evacuated.
(2.) That upon a supposition that God had revealed in the
promise the way and means of our deliverance from the curse
and state of sin, it is lawful unto men to forsake it, and to betake
themselves unto another way, without any supernatural reve-
lation for their guidance. For if it was not, their relinquish-
ment of the promise was no less apostacy from God in the re-
velation of himself in a way of grace, than the first sin was, as
to the revelation of himself in the works of nature. Only the
one revelation was by inbred principles, the other by external
declaration, nor could it otherwise be. Or,
(3.) That there was some other way of the participation of
the benefits of this promise, besides faith in it, or in him who
was promised therein ; seeing the Apostle hath declared, that
no promise will profit them by whom it is not mixed with
faith, Heh. iv. 2. Unless these are plainly proved, which they
will never be, whatever men declaim about universal objective
grace in the documents of nature, it is but a vain imagination.
5thly, The declaration of this promise before the giving of
the law, with the nature and ends of it, as also the use of sacri-
fices whereby it was confirmed, was committed unto the ordi-
nary ministry of our first parents and their godly posterity, and
the extraordinary ministry of the prophets which God raised
up among them. For God spake of our redemption by Christ,
by the ' mouth of his holy prophets from the beginning of the
world,' Luke i. 70. No greater duty could be incumbent on
them by the light of nature, and the express revelation of the
168 THE PRINCIPLE OF THE ASSIGNATION OF
will of God, than that they should, in their several capacities,
communicate the knowledge of this promise unto all in whom
they were concerned. To suppose that our first parents who re-
ceived this promise, and those unto whom they first declared
it, looking on it as the only foundation of their acceptance with
God, and deliverance from the curse, were negligent in the de-
claration and preaching of it, is to render them brutish, and
guilty of a second apostacy from God. And unto this principle,
which is founded in the light of nature, there is countenance
given by revelation also. For Enoch did prophesy of the things
which were to accompany the accomplishment of this promise,
Jude ver. 15. And Noah was a preacher of the righteousness
to be brought in by it, 2 Pet. ii. 5. as he was an heir of the right-
eousness which is by faith in himself, Heb. xi. 7.
6thly, All the promises that God gave afterwards unto the
church under the Old Testament, before and after giving the
law, all the covenants that he entered into with particular per-
sons, or the whole congregation of believers, were all of them
declarations and confirmations of this first promise, or the way
of salvation by the mediation of his Son, becoming the Seed of
the woman, to break the head of the serpent, and to work out
the deliverance of mankind. As most of these promises were
expressly concerning him, so all of them in the counsel of God
were confirmed in him. 2 Cor. i. 20. And as there are depths
in the Scripture of the Old Testament concerning him which
we cannot fathom ; and things innumerable spoken of him or
in his person which we conceive not ; so the principal design
of the whole is the declaration of him and his grace. And it is
unprofitable unto them who are otherwise minded. Sundry
promises concerning temporal things were on various occasions
superadded unto this great spiritual promise of life and grace.
And the enemies of the person and mediation of Christ, do con-
tend that men are justified by their faith and obedience with
respect unto those particular revelations, which were only con-
cerning temporal things. But to suppose that all those revela-
tions and promises were not built upon, and resolved into,
did not include in them the grace and mercy of this first pro-
mise, is to make them curses instead of blessings, and depriva-
DIVINE HONOUR UNTO THE FERSON OF CHRIST. 169
tions of that grace which was infinitely better than what on
this supposition was contained in them. The truth is, they
were all additions unto it, and confirmations of it, nor had any
thing- of spiritual good in them, but upon a supposition of it. In
some of them there was an ampliation of grace in the more full
declaration of the nature of this promise, as well as an applica-
tion unto their persons unto whom they were made. Such was
the promise made unto Abraham, which had a direct respect
unto Christ, as the Apostle provelh, Gal. iii. 4.
7thly, Those who voluntarily, through the contempt of God
and divine grace, fell off from the knowledge and faith of this
promise, whether at once and by choice, or gradually through
the love of sin, were in no better condition than those have
been, or would be, who have so fallen off, or should so aposta-
tize from Christian religion after its revelation and profession.
And although this proved in process of time, both before and
after the flood, to be the condition of the generality of mankind,
yet it was in vain to seek after the means of salvation among
them, who had voluntarily rejected the only way which God
had revealed and provided for that end. God thereon ' 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'
lusts, and they walked in their own counsels,' Psal. Ixxxi. 12.
And nothing can be more derogatory unto the wisdom and ho-
liness of God, than to imagine that he would grant other ways
of salvation unto them who had rejected that only one which
he had provided, which was by faith in Christ as revealed in
that first promise.
Sthly, From these considerations, which are all of them un-
questionable principles of truth, two things are evident :
(1.) That there was no way of the justification and salvation
of sinners, revealed and proposed from the foundation of the
world, but only by Jesus Christ, as declared in the first promise.
(2.) That there was no way for the participation of the be-
nefits of that promise, or of his work of mediation, but by faith in
him as so promised. There was therefore faith in him required
from the foundation of the world ; that is, from the entrance of
22
170 THE PRINCIPLE OF THE ASSIGNATION OF
sin. And how this faith respected his person hath been before
declared. Now faith in him, as promised for the works and
ends of his mediation, and faith in him as actually exhibited,
and as having accomplished his work, are essentially the same,
and differ only with respect unto the economy of times which
God disposed at his pleasure. Hence the efficacy of his media-
tion was the same unto them who then so believed, as it is now
unto us after his actual exhibition in the flesh.
But yet it is acknowledged, that as unto the clearness and
fulness of the revelation of the mystery of the wisdom and
grace of God in him, as unto the constitution of his person in
his incarnation, and therein the determination of the individual
person promised from the beginning, through the actual ac-
complishment of the work which he was promised for. Faith
in him as the foundation of that divine honour which it is our
duty to give unto him, is far more evidently and manifestly re-
vealed and required in the gospel, or under the New Testament,
than it was under the Old. See Eph. iii. 8 — 11. The respect
of faith now unto Christ, is that which renders it truly evan-
gelical. To believe in him, to believe on his name, is that sig-
nal especial duty which is now required of us.
Wherefore the ground of the actual assignation of divine ho-
nour unto the person of Christ in both branches ofit, adoration
and invocation, is faith in him. So he said unto the blind man
whose eyes he opened, ' Believeth thou on the Son of God V
John ix. 35. And he said, ' Lord, I believe, and he worshipped
him,' ver. 38. All divine worship or adoration is a consequent
effect and fruit of faith. So also is invocation ; for ' how shall
they call on him in whom they have not believed,' Rom. x.
34. Him, in whom we believe, we ought to adore and invocate.
For these are the principal ways whereby divine faith doth act
itself. And so to adore or invocate any, in whom we ought
not to believe, is idolatry.
This faith therefore on the person of Christ is our duty. Yea,
such a duty it is, as that our eternal condition doth more pe-
culiarly depend on the performance or non-performance of it,
than on any other duty whatever. For constantly under those
terms is it prescribed unto us : 'He that believeth on the Son
DIVINE HONOUR UNTO THE PERSON OF CHRIST. 171
hath everlasting life ; and he that believeth not the Son shall
not see life, but the wrath of God abideth on him,' John iii. 36.
Wherefore the nature and exercise of this faith must be inquired
into.
First, There is a faith which is exercised towards those by
who n the mind and will of God is revealed. So it is said of
the Israelites, ' they believed the Lord and Moses,' Exod. xiv.
33. that is, that he was sent of God, was no deceiver, that it was
the word and will of God which he revealed unto them. So, 2
Chron. xx. 20. ' Believe in the Lord your God, so shall ye be
established : believe his prophets, so shall ye prosper.' It was
not the persons of the prophets, but their message that was the
object of the faith required. It was to believe what they said,
as from God, not to believe in them, as if they were God. So
it is explained by the Apostle, Acts xxvi. 27. 'King Agrippa,
believest thou the prophets ? I know that thou believest.' He
believed that they were sent of God, and that the word they
spake was from him ; otherwise there was no believing of them
who were dead so many ages before.
And this is ail the faith in Christ himself which some will
allow. To believe in Christ, they say, is only to believe the
doctrine of the gospel revealed by him. Hence they deny that
any could believe in him, before his coming into the world, and
the declaration of the mind of God in the gospel made by him.
An assent unto the truth of the gospel, as revealed by Christ, is
with them the whole of that faith in Christ Jesus which is re-
quired of us. Of all that poison which at this day is diffused
in the minds of men, corrupting them from the mystery of the
gospel, there is no part more pernicious than this one perverse
imagination, that to believe in Christ is nothing at. all but to be-
lieve the doctrine of the gospel, which yet we grant is included
therein. For, as it allows the consideration of no office in him,
but that of a prophet, and that not as vested and exercised in
his divine person, so it utterly overthrows the whole founda-
tion of the revelation of the church unto him, and salvation by
him.
That which suits my present design is, to evince that it is
the person of Christ which is the first and principal object of
172 THE PRINCIPLE OF THE ASSIGNATION OF
that faith wherewith we are required to believe in him ; and
that so to do, is not only to assent unto the truth of the doctrine
revealed by him, but also to place our trust and confidence in
him, for mercy, relief, and protection ; for righteousness, life,
and salvation ; for a blessed resurrection and eternal reward.
This I shall, (1.) Manifest from some few of those multiplied
testimonies wherein this truth is declared, and whereby it is
confirmed, as also with some arguments taken from them ; and
then, (2.) Proceed to declare the ground, nature, and exercise
of this faith itself.
(1.) As unto the testimonies confirming this truth, it must be
observed of them all in general, that wherever faith is required
towards our Lord Jesus Christ, it is still called believing in him,
or on his name, according as faith in God absolutely is every
where expressed. If no more be intended but only the belief
of the doctrine revealed by him ; then whose doctrine soever
we are obliged to believe, we may be rightly said to believe in
them, or to believe on their name. For instance, we are obliged
to believe the doctrine of Paul the Apostle, the revelations made
by him, and that on the hazard of our eternal welfare, by the
unbelieving of them. Yet that we should be said to believe in
Paul, is that which he did utterly detest, 1 Cor. i. 13, 15.
For the places themselves the reader may consult, among
others, John i. 12. chap. hi. 16, 18, 36. chap. vi. 29, 35, 41.
chap. vii. 38, 39. Acts xiv. 23. chap. xvi. 31. chap. xix. 4.
chap. xxiv. 24. chap. xxvi. 18. Rom. iii. 26. chap. ix. 33. chap.
x. 11. 1 Pet. ii. 6. 1 John v. 10, 13. There is not one of
these but sufficiently confirms the truth. Some few others not
named may be briefly insisted on.
John xiv. 1. ' Ye believe in God, believe also in me.' The
distinction made between God and him, limits the name of God
unto the person of the Father. Faith is required in them both,
and that distinctly ; ' ye believe in God, believe also in me.'
And it is the same faith, of the same kind, to be exercised in
the same way and manner that is required, as is plain in the
words. They will not admit of a double faith, of one sort in
God and of another in Christ, or of a distinct way of their ex-
ercise.
DIVINE HONOUR UNTO THE PERSON OF CHRIST. 173
Wherefore, as faith divine is fixed on, and terminated in the
person of the Father, so is it likewise distinctly in and on the
person of the Son ; and it was to evidence his divine nature
unto them, which is the ground and reason of their fuith, that
he gave his command unto his disciples. This he farther tes-
tifies, ver. 9—11. And as unto the exercise of this faith, it re-
spected the relief of their souls under troubles, fears, and dis-
consolations. • Let not your heart be troubled — ye believe in
God, believe also in me.' To believe in him unto the relief
of our souls against troubles, is not to assent merely unto the
doctrine of the gospel, but also to place our trust and confidence
in him, for such supplies of grace, for such an exercise of the
acts of his divine power, as whereby we may be supported and
delivered. And we have herein the whole of what we plead.
Divine faith acting distinctly in, and terminated on the person
of Christ, and that with respect unto supplies of grace and
mercy from him in a way of divine power.
So he speaks unto Martha, John xi. 25—27. ' He that be-
lieveth in me, though he were dead, yet shall he live, and who-
soever liveth and believeth on me, shall never die : believest
thou this?' Whereunto she answers, cYea, Lord, I believe that
thou art Christ the Son of God.' His person was the object of
her faith, and her belief in him comprised a trust for all spiritu-
al and eternal mercies.
I shall add one more, wherein not only the thing itself, but
the especial ground and reason of it, is declared, Gal. ii. 20.
' The life which I now live in the flesh, I live by the faith of
the Son of God, who loved me, and gave himself for me.' That
faith he asserts which is the cause and spring of our spiritual
life ; that life unto God, which we lead in the flpsh, 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 us, is the same in
174 THE PRINCIPLE OF THE ASSIGNATION OP
whom we do believe. If his person was the seat of his owv
love, it is the object of our faith. And this faith is not only our
duty, but our life. He that hath it not, is dead in the sight of
God.
But I hope it is not yet necessary to multiply testimonies to
prove it our duty to believe in Jesus Christ ; that is, to believe
in the person of the Son of God, for other faith in Christ there
is none ; yet I shall add one or two considerations in the con-
firmation of it.
1st. There is no more necessary hereunto, namely, to prove
the person of Christ, the Son of God, to be the proper and dis-
tinct object of divine faith, than what we have already demon-
strated concerning the solemn invocation of him. For, saith
the Apostle, 'how shall they call on him in whom they have
not believed?' Rom. x. 14. It holds on either side. We can-
not, we ought not to call on him in whom we do not, we ought
not to believe ; and in whom we do believe, on him we ought
to call. Wherefore if it be our duty to call on the name of
Christ, it is our duty to believe in the person of Christ. And
if to believe in Christ be no more but to believe the doctrine of
the gospel which he hath revealed, then every one whose doc-
trine we are obliged to believe, on them we ought to call also.
And on this ground we may call on the names of the prophets
and apostles, as well as on the name of Jesus Christ, and be
saved thereby. But whereas invocation or prayer proceedeth
from faith, and that prayer is for mercy, grace, life, and eternal
salvation, faith must be fixed on the person so called on as able
to give them all unto us, or that prayer is in vain.
2dly, Again, that we are baptized into the name of Jesus Christ,
and that distinctly with the Father, is a sufficient evidence of
the necessity of faith in his person. For we are therein given
up unto universal spiritual subjection of soul unto him, and de-
pendence on him. Not to believe in him, on his name, that is,
his person, when we are so given up unto him, or baptized into
him, is virtually to renounce him. But, to put a present close
unto this contest, faith in Christ is that grace whereby the
church is united unto him, incorporated into one mystical body
with him. It is thereby that hedwells in them, and they in him.
DIVINE HONOUR UNTO THE PERSON OP CHRIST. 175
By this alone are all supplies of grace derived from him unto the
whole body. Deny his person to be the proper and immediate
object of this faith, and all these things are utterly overthrown,
that is, the whole spiritual life and eternal salvation of the
church.
2. This faith in the person of Christ, which is the foundation
of all that divine honour in sacred adoration and invocation
which is assigned unto him, may be considered two ways :
(I.) l As it respects his person absolutely. (2.) As he is consid-
ered in the discharge of the office of mediation.
1st, In the first sense faith is placed absolutely and ultimate-
ly on the person of Christ, even as on the person of the Father.
He counts it no robbery herein to be equal with the Father.
And the reason hereof is, because the divine nature itself is
the proper and immediate object of this faith, and all the acts of
it. This being one and the same in the person of the Father
and of the Son, as also of the Holy Spirit, two things do follow
thereon : (I.) That each person is equally the object of our faith,
because equally participant of that nature which is the formal
reason and object of it. (2.) It follows also, that in acting faith
on, and ascribing therewithal divine honour unto any one per-
son, the other are not excluded, yea, they are included therein.
For by reason of the mutual in-being of the divine persons, in
the unity of the same nature, the object of all spiritual worship
is undivided. Hence are those expressions of the Scriptures ;
' He that hath seen the Son, hath seen the Father ; he that
honoureth the Son, honoureth the Father, for he and the Fa-
ther are one.'
And to clear our present design, three things may be observ-
ed from hence, namely, that the divine nature, with all its essen-
tial properties, is the formal reason, and only ground of divine
faith. As,
1. That the Lord Christ is not the absolute and ultimate ob-
ject of our faith, any otherwise but under this consideration, of
his being partaker of the nature of God, of his being in the form
of God, and equal unto him. Without this, to place our faith
176 THE PRINCIPLE OF THE ASSIGNATION OF
in him would be robbery and sacrilege : as is all the pretended
faith of them who believe not his divine person.
2. There is no derogation from the honour and glory of the
Father, not the least deviation of any one single act of duty
from him, nor from the Holy Spirit, by the especial actings of
faith on the person of Christ. For all divine honour is given
solely unto the divine nature. And this being absolutely the
same in each person, in the honouring of one they are all equally
honoured. He that honoureth the Son, he therein honoureth
the Father also.
3. Hence it appears what is that especial acting of faith on
the person of Christ which we intend, and which in the Scrip-
ture is given in charge unto us, as indispensably necessary unto
our salvation. And there are three things to be considered in
it:
(1.) That his divine nature is the proper formal object, of this
faith, on the consideration whereof alone, it is fixed on him. If
you ask a reason why I believe on the Son of God ; if you in-
tend what cause I have for it, what motives unto it, I shall an-
swer, It is because of what he hath done for me, whereof after-
wards ; so doth the Apostle, Gal. ii. 20. But if you intend,
what is the formal reason, ground and warrant whereon I thus
believe in him, or place my trust, and confidence in him ; I say,
it is only this, that he is c over all, God blessed for ever;' and
were he not so, I could not believe in him. For to believe in
any, is to expect from him that to be done for me which none
but God can do.
(2.) That the entire person of Christ as God and man, is the
immediate object of our faith herein. The divine nature is the
reason of it ; but his divine person is the object of it. In plac-
ing our faith on him, we consider him as God and man in one
and the same person. We believe in him because he is God ;
but we believe in him as he is God and man in one person.
And this consideration of the person of Christ, namely, as he is
God and man, in our acting of faith on him. is that which ren-
ders it peculiar, and limits or determines it unto his person ; be-
cause he only is so ; the Father is not, nor the Holy Spirit.
DIVINE HONOUR UNTO THE PERSON OF CHRIST. 177
That faith which hath the person of God and man for its object,
is peculiarly and distinctly placed on Christ.
(3.) The motives unto this distinct acting of faith on his per-
son, are always to be considered, as those also which render
this faith peculiar. For the things which Christ hath done for
us, which are the motives of our faith in him, were peculiar
unto him alone, as in the place before quoted, Gal. ii. 20. Such
are the works of his mediation, with all the fruits of them
whereof we are made partakers. So 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 hath received, arid therein a type of all spiritual and
eternal mercies, Exod. xx. 23. Hence two things are evident
which clearly state this matter :
1. That faith which we place upon, and the honour which
we give thereby unto the person of Christ, is equally placed
on, and honour equally given thereby unto the other persons
of the Father and the holy Spirit, with respect unto that nature
which is the formal reason and cause of it ; but it is peculiar-
ly fixed on Christ, with respect unto his person as God and
man, and the motives unto it, in the acts and benefits of his
mediation.
2. All of Christ is considered and glorified in this acting of
faith on him. His divine nature as the formal cause of it j his
divine entire person, God and man, as its proper object ; and
the benefits of his mediation as the especial motives thereunto.
This faith in the person of Christ is the spring and fountain of
eur spiritual life. We live by the faith of the Son of God.
In and by the actings hereof is it preserved, increased, and
strengthened. c For he is our life,' Col. ii. 4. And all sup-
plies of it are derived from him by the actings of faith in him.
We receive the forgiveness of sins, and an inheritance among
them that are sanctified { by ihe faith that is in him,' Acts xxvi.
IS. Hereby do we abide in him, without which we can do
nothing, John xv. 5. Hereby is our peace with God maintain-
ed ; ' for he is our peace,' Eph. ii. 1 4. and in him we have
neace, according to his promise, John xvi. 33. All strength
ior the mortification of sin, for the conquest of temptations, all
23
178 THE PRINCIPLE OF THE ASSIGNATION OF
our increase and growth in grace, depend on the constant act-
ings of this faith in him.
The way and method of this faith is that which we have
described. A due apprehension of the love of Christ, with the
effects of it in his whole mediatory work in our behalf, espe-
cially in his giving himself for us, and our redemption by his
blood, is the great motive thereunto. They whose hearts are
not deeply effected herewith, can never believe in him in a due
manner. I live, saith the Apostle, by the faith of the Son of
God, who loved me, and gave himself for me. Unless a sense
hereof be firmly implanted in our souls; unless we are deeply
affected with it, our faith in him will be weak and wavering,
or rather none at all. The due remembrance of what the
blessed Lord Jesus hath done for us, of the ineffable love
which was the spring, cause and fountain of what he so did,
thoughts of the mercy, grace, peace, and glory which he hath
procured thereby, are the great and unconquerable motives to
fix our faith, hope, trust, and confidence in him.
His divine nature is the ground and warrant for our so
doing. This is that from whence he is the due and proper ob-
ject of all divine faith and worship. From the power and vir-
tue thereof do we expect and receive all those things which in
our believing on him we seek after. For none but God can
bestow them on us, or work them in us. There is in all the
actings of our faith on him, the voice of the confession of
Thomas, My Lord and my God.
His divine person wherein he is God and man, wherein he
hath that nature which is the formal object of all divine faith
and worship, and wherein he wrought all those things which
are the motives thereunto, is the object of this faith which gives
its difference and distinction from faith in God in general, and
faith in the person of the Father, as the fountain of grace, love
and power.
2dly, Faith is acted on Christ under the formal notion of
Mediator between God and man. So, it is expressed, I Pet.
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.' And this acting of faith towards Christ, is
DIVINE HONOUR UNTO THE PERSON OF CHRIST. 179
0
not contrary unto that before described, nor inconsistent with
it, though it be distinct from it. To deny the person of Christ
to fall under this double consideration, of a divine person ab-
solutely, wherein he is over all, God blessed for ever, and as
manifested in the flesh, exercising the office of Mediator be-
tween God and man, is to renounce the gospel. And accord-
ing unto the variety of these respects, so are the actings of
faith various ; some on him absolutely on the motives of his
mediation; some on him as Mediator only. And how neces-
sary this variety is unto the life, supportment, and comfort of
believers, they all know in some measure who are so. See our
Exposition on Heb. i. I, 2, 3. Sometimes faith considers him
as on the throne ; sometimes as standing at the right hand of
God ; sometimes as over all God blessed for ever ; sometimes
as the Mediator between God and man, the man Christ Jesus.
Sometimes his glorious power, sometimes his infinite conde-
scension, is their relief.
Wherefore, in the sense now intended, he is considered as
the ordinance, as the servant of God, ' who raised him up
from the dead, and gave him glory.' So our faith respects
not only his person, but all the acts of his office. It is faith
in his blood, Rom. iii. 25. It is the will of God, that we
should place our faith and trust in him and them, as the only
means of our acceptance with him, of all grace and glory from
him. This is the proper notion of a Mediator. So is he not
the ultimate object of our faith, wherein it rests, but God
through him ; ' Through him have we an access in one Spirit
unto the Father,' Eph. ii. 18. So he is the way whereby we
go to God, John xiv. 6. See Heb. x. 19, 20, 21. And this
also is faith in him, because he is the immediate, though not
the ultimate object, of it, Acts xxvi. 18.
This is that which renders our faith in God evangelical.
The especial nature of it ariseth from our respect unto God
in Christ, and through him. And herein faith principally
regards Christ in the discharge of his sacerdotal office. For
although it is also the principal of all obedience unto him in
his other offices, yet as unto fixing our faith in God through
him, it is his sacerdotal office and the effects of it, that we rest
180 THE PRINCIPLE OF THE ASSIGNATION, &C.
upon and trust unto. It is through him as the High Priest
over the house of God, as he who hath made for us a new and
living way into the holy place, that we draw nigh to God,
Heb. iv. 14—16. chap. x. 19—22. 1 John i. 2.
No comfortable refreshing thoughts of God, no warrantable
or acceptable boldness in an approach and access unto him,
can any one entertain or receive, bin in this exercise of faith
on Christ as the Mediator between God and man. And if in
the practice of religion, this regard of faith unto him, this
acting of faith on God through him, be not the principle
whereby the whole is animated and guided, Christianity is
renounced, and the vain cloud of natural religion embraced
in the room of it. Not a verbal mention of him, but the real in-
tention of heart to come unto God by him, is required of us ;
and in that all expectation of acceptance with God, as unto our
persons or duties, is resolved.
We have had great endeavours of late by the Socinians, to set
forth and adorn a natural religion, as if it were sufficient unto
all ends of our living unto God. But as most of its pretended
ornaments are stolen from the gospel, or are framed in an ema-
nation of light from it, such as nature of itself could not rise
up unto ; so the whole proceeds from a dislike of the media-
tion of Christ, and even weariness of the profession of faith in
him. So is it with the minds of men, who were never affected
with supernatural revelations, with the mystery of the gospel,
beyond the owning of some notions of truth, who never had
experience of its power in the life of God.
But here lies the trial of faith truly evangelical. Its steady
beholding of the Sun of righteousness proves it genuine and
from above. And let them take heed who find their hearts
remiss or cold in this exercise of it. When men begin to satis-
fy themselves with general hopes of mercy in God, without
a continual respect unto the interposition and mediation of
Christ, whereinto their hope and trust is resolved, there is a
decay in their faith, and proportionably in all other evangelical
graces also. Herein lies the mystery of Christian religion,
which the world seems to be almost weary of.
OBEDIENCE UNTO CHRIST, &C 181
CHAP. XI.
OBEDIENCE UNTO CHRIST, THE NATURE AND CAUSES OF IT.
All holy obedience, both internal and external, is that which
we proposed as the second part of our religious regard unto
ihe person of Christ. His great injunction unto his disciples
is, ' That they keep his commandments,' without which none
are so.
Some say the Lord Christ is to be considered as a lawgiver,
and the gospel as a new law given by him, whereby our obe-
dience unto him is to be regulated. Some absolutely deny it,
and will not grant the gospel in any sense to be a new law.
And many dispute about these things, whilst obedience itself
is, on all hands, generally neglected. But this is that where-
in our principal concernment doth lie. I shall not, therefore,
at present immix myself in any needless disputations. Those
things wherein the nature and necessity of our obedience unto
him is concerned, shall be briefly declared.
The law under the Old Testament, taken generally, had two
parts. First, the moral perspective part of it ; and secondly,
the institutions of worship appointed for that season. These
are jointly and distinctly called the law.
First, In respect unto the first of these, the Lord Christ gave
no new law, nor was the old abrogated by him, which it must
be, if another were given in the room of it, unto the same
ends ; for the introduction of a new law in the place of, and
unto the end of a former, is an actual abrogation of it. Neither
did he add any new precepts unto it, nor give any counsels for
the performance of duties in matter or manner beyond what
is prescribed. Any such supposition is contrary to the wis-
dom and holiness of God in giving the law, and inconsistent
with the nature of the law itself. For Cod never required less
of us in the law than all that was due unto him. And his
prescription of it included all circumstances and causes that
might render any duty at any time necessary in the nature or
182 OBEDIENCE UNTO CHRIST,
degrees of it. Whatever at any time may become the duty of
any person towards God, in the substance or degrees of it, it is
made so by the law. All is included in that summary of it,
1 Thou shalt love the Lord thy God with all thy heart, and thy
neighbour as thyself.' Nothing can be the duty of men, but
what and when it is required by the love of God or our neigh-
bour. Wherefore no additions were made unto the perspective
part of the law by our Saviour, nor counsels given by him for
the performance of more than it did require. In this regard
the gospel is no new law, only the duties of a moral and eter-
nal law are plainly declared in the doctrine of it, enforced in
its motives, and directed as to their manner and end. Nor, in
this sense, did the Lord Christ ever declare himself to be a new
lawgiver ; yea, he declares the contrary, that he came to con-
firm the old, Matth. v. 17.
Secondly, The law may be considered as containing the in-
stitutions of worship, which were given in Horeb by Moses,
with other statutes and judgments. It was in this sense abolish-
ed by Christ. For the things themselves were appointed, but
unto the time of reformation. And thereon as the supreme
Lord and lawgiver of the gospel church, he gave a new law of
worship, consisting in several institutions and ordinances of
worship thereunto belonging. See Heb. iii. 3 — 6. and our ex-
position of that place.
Obedience unto the Lord Christ may be considered with re-
spect unto both these; the moral law which he confirmed;
and the law of evangelical worship which he gave and ap-
pointed. And some few things may be added to clear the na-
ture of it :
1. Obedience unto Christ doth not consist merely in doing
the things which he requireth. So far the church under the
Old Testament was obliged to yield obedience unto Moses ;
and we are yet so unto the prophets and apostles. This is
done, or may be so, with respect unto any subordinate directive
cause of our obedience, when it is not formally so denominated
from his authority. All obedience unto Christ proceeds from
an express subjection of our souls and consciences unto him.
2. No religious obedience could be due unto the Lord Christ
THE NATURE AND CAUSES OF IT. 1S3
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 no other gods before me.' This contains the formal
reason of all religious obedience. The Socinians pretend high-
ly unto obedience to the precepts of Christ: but all obedience
unto Christ himself they utterly overthrow. The obedience
they pretend unto him. is but obeying God the Father accord-
ing to his commands; but they take away the foundation of
all obedience unto his person, by denying his divine nature.
And all religious obedience unto any, who is not God by nature,
is idolatry. Wherefore all obedience unto God, due by the
moral law, hath respect unto the person of Christ, as one God
with the Father and holy Spirit, blessed for ever.
3. There is a peculiar respect unto him in all moral obe-
dience as Mediator.
(1.) In that by the supreme authority over the church where-
with he was vested, he hath confirmed all the commands of the
moral law, giving them new enforcements, whence he calls
them his commands. 'This,' saith he, 'is my commandment,
that you love one another;' which yet was the old command-
ment of the moral law ; ' Thou shalt love thy neighbour as
thyself.' Hence the Apostle calls it an old and new command-
ment, 1 John ii. 7, 8.
The law was given unto the church under the Old Testa-
ment in the hand of a Mediator, that is, of Moses, Gal. iii. 19.
It had an original power of obliging all mankind unto obe-
dience from its first institution or prescription in our creation,
which it never lost nor abated in. Howbeit the church was
obliged to have a respect unto it, as it was given unto them,
ordained by angels in the hand of a Mediator. See Mai. iv. 4.
Hereon many things hard and difficult did ensue, which we are
now freed from. We are not obliged unto the observance of
the moral law itself, as given in the hand of that Mediator,
which gave it the formal reason of a covenant unto that people,
and had other statutes and judgments inseparable from it. But
the same law continueth still in its original authority and pow-
184 OBEDIENCE UNTO CHRIST,
er, which it had from the beginning, to oblige all indispensably
unto obedience.
Howbeit as the church of Tsrael as such was not obliged un-
to obedience unto the moral law absolutely considered, but as
it was given unto them peculiarly in the hand of a mediator,
that is, of Moses ; no more is the evangelical church, as such,
obliged by the original authority of that law, but as it is con-
firmed unto us in the hand of our Mediator. This renders all
our moral obedience evangelical ; for there is no duty of it, but
we are obliged to perform it in faith through Christ, on the mo-
tives of the love of God in him, of the benefits of his mediation,
and the grace we receive by him; whatever is otherwise done
by us is not acceptable unto God.
They do therefore for the most part but deceive themselves
and others, who talk so loudly about moral duties. I know of
none that are acceptable unto God, which are not only mate-
rially, but formally so, and no more.
If the obligation they own unto them be only the original
power of the moral law, or the law of our creation, and they
are performed in the strength of that law unto the end of it,
they are no way accepted of God. But if they intend the du-
ties which the moral law requireth, proceeding from and per-
formed by faith in Christ, upon the grounds of the love of God
in him, and grace received from him, then are they duties pure-
ly evangelical. And although the law hath never lost, nor ever
can lose its original power obliging us unto universal obe-
dience as we are reasonable creatures, yet is our obedience unto
it as Christians, as believers, immediately influenced by its con-
firmation unto the evangelical church in the hand of our Me-
diator. For,
(2.) God hath given unto the Lord Christ all power in his
name to require this obedience from all that receive the gospel.
Others are left under the original authority of the law, either
as implanted in our natures at their first creation, as are the
Gentiles, or as delivered by Moses, and written in tables of stone,
as it was with the Jews, Rom. ii. 12 — 14. But as to them
that are called unto the faith of the gospel, the authority of
Christ doth immediately affect their minds and consciences.
THE NATURE AND CAUSES OF IT. 185
c He feeds,' or rules his people, 'in the strength of the Lord, in
the majesty of the name of the Lord his God,' Mic. v. 4. All
the authority and majesty of God is in him and with him : so of
old, as the great angel of God's presence, he was in the church
in the wilderness with a delegated power. Exod. xxiii. 20 — 22.
1 Behold, I send an angel before thee to keep thee in the way,
and to bring thee into the place which I have prepared. Be-
ware of him, and obey his voice, provoke him not, for he will
not pardon your transgressions, for my name is in him. But if
thou shalt indeed obey his voice, and do all that I speak :' the
name of God the Father is so in him, that is, he is so partaker
of the same nature with him, that his voice is the voice of the
Father. ' If thou obey his voice, and do all that I speak.' Never-
theless he acts herein as the angel of God, with power and au-
thority delegated from him. So is he still immediately present
with the church, requiring obedience in the name and majesty
of God.
(3.) All judgment upon and concerning this obedience is
committed unto him by the Father. ' For the Father judgeth
no man,' (that is, immediately as the Father.) l but hath com-
mitted all judgment unto the Son,' John v. 22. He hath 'given
him authority to execute judgment, because he is the Son of
man,' ver. 27. And his judgment is the judgment of God ; for
the Father who judgeth none immediately in his own person
judgeth all in him, 1 Pet. i. 17. ' If you call on the Father,
who, without respect of persons, judgeth everyone according to
his work.' He doth so in and by the Son, unto whom all
judgment is committed. And unto him are we to have regard
in all our obedience, unto whom we must give our account
concerning it, and by whom we are and must be finally judged
upon it. To this purpose speaks the Apostle, Rom. xiv. 10-12.
' We must all stand before the judgment-seat of Christ, for it is
written, as I live saith the Lord, every knee shall bow to me,
and every tongue shall confess to God, so every one of us shall
give an account of himself to God.' He proveth that we
shall all stand before the judgment-seat of Christ, or be judged
by him, by a testimony of Scripture that we shall be all so judg-
ed by God himself, and give an account of ourselves unto him.
24
186 THE ESPECIAL PRINCIPLE OF OBEDIENCE
And as this doth undeniably prove and confirm the divine na-
ture of Christ, without the faith whereof there is neither cogen-
cy in the Apostle's testimony, nor force in his arguing ; so he
declares that God judgeth us only in and by him. In this re-
gard of our moral obedience unto Christ lies the way whereby
God will be glorified.
All things are yet more plain with respect unto the institu-
tions of divine worship. The appointment of all divine ordi-
nances under the New Testament, was his especial province
and work, as the Son and Lord over his own house. And obe-
dience unto him in the observance of them, is that which he
gives in especial charge unto his disciples, Matth. xxviii. 18
— 20. And it is nothing but a loss of that subjection of soul
and conscience unto him, which is indispensably required of
all believers, that hath set the minds of so many at liberty to do
and observe in divine worship what they please, without any
regard unto his institutions. It is otherwise with respect unto
moral duties. For the things of the moral law have an obli-
gation on our consciences, antecedent unto the enforcement of
them by the authority of Christ, and there holds us fast. But
as unto things of the latter sort, our consciences can no way be
affected with a sense of them, or a necessity of obedience in
them, but by the sole and immediate authority of Christ himself.
If a sense hereof be lost in our minds, we shall not abide in the
observance of his commands.
CHAP. XII.
THE ESPECIAL PRINCIPLE OF OBEDIENCE UNTO THE PER-
SON OF CHRIST J WHICH IS LOVE. ITS TRUTH AND RE-
ALITY VINDICATED.
That which doth enliven and animate the obedience, whereof
This himself makes the founda-
UNTO THE PERSON OF CHRIST. 187
tion of all that is acceptable unto him. ' If,' saith he, ' you
love me, keep my commandments,' John xiv. 15. Ashedistin-
guisheth between love and obedience, so he asserts the former
as the foundation of the latter. He accepts of no obedience
unto his commands that doth not proceed from love unto his
person. That is no love which is not fruitful in obedience, and
that is no obedience which proceeds not from love, so he ex-
pressed on both sides : ' If a man love me, he will keep my
words : and he that loveth me not, keepeth not my sayings,'
yer. 23, 24.
In the Old Testament the love of God was the life and sub-
stance 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 his divine
love which is the fire that kindles the sacrifice of our obedience
unto him: that is that alone which at present I design to de-
monstrate. The Apostle hath recorded a very severe denun-
ciation of divine wrath against all that love him not. ' If
any man love not the Lord Jesus, let him be Anathema, Mara-
natha,' 1 Cor. xvi. 22. And what was added unto the curse of
the law, we may add unto this of the gospel ; 'and all the peo-
ple shall say, Amen,' Dent, xxvii. 26. And, on the other hand,
he prays for grace on all « that love him in sincerity,' Eph. ii.
26. Wherefore none who desire to retain the name of Chris-
tians, can deny, in words at least, but that we ought with all
our hearts to love the Lord Jesus Christ. I do not so distin-
guish love from obedience, as though it were not itself a part,
yea, the chiefest part of our obedience. So is faith also, yet is
it constantly distinguished from obedience properly so called.
This alone is that which I shall demonstrate, namely, That
there is, and ought to be, in all believers, a divine gracious love
unto the person of Christ, immediately fixed on him, whereby
they are excited unto, and acted in all their obedience unto his
authority. Had it been only pleaded, that many who pretend
188 THE ESPECIAL PRINCIPLE OF OBEDIENCE
love to Christ, do yet evidence that they love him not, it is that
which the Scripture testifieth, and continual experience doth
proclaim. If an application of this charge had been made unto
them, whose sincerity in their profession of love unto him can
be no way evicted, it ought to be borne with patience, amongst
other reproaches of the same kind that are cast upon them.
And some things are to be premised unto the confirmation of
our assertion.
1. It is granted that there may be a false pretence of love
unto Christ. And as this pretence is ruinous unto the souls of
them in whom it is, so it oft-times renders them prejudicial and
troublesome unto others. There ever were, and probably ever
will be, hypocrites in the church. And a false pretence of love
is of the essential form of hypocrisy. The first great act of
hypocrisy with respect unto Christ, was treachery veiled with
a double pretence of love. He cried, 'Hail, Master ; and kissed
him,' who betrayed him. His words and actions proclaimed
love, but deceit and treachery were in his heart. Hence the
Apostle prays for grace ' on them who love the Lord Jesus,'
iv «^0ap<ria, without dissimulation or doubling, without pretences
and aims at other ends, without a mixture of corrupt affections :
that is, sincerity, Eph. vi. 24. It was prophecied of him, that
many who were strangers unto his grace, shouid lie unto him,
Psal. xviii. 44. feignedly submit, or yield feigned obedience
unto him. So is it with them who profess love unto him, yet
are enemies of his cross; 'whose end is destruction, whose
God is their belly, whose glory is in their shame, who mind
earthly things,' Phil. iii. 18, 19. All that are called Christians in
the world do, by owning that denomination, profess a love unto
Jesus Christ. But greater enemies, greater haters of him, he
hath not among the children of men, than many of them are.
This falsely pretended love is worse than avowed hatred.
Neither will the pretence of it stand men in stead at the last
day. No other answer will be given unto the plea of it, be it
in whom it will, but 'depart from me, I never knew you, ye
workers of iniquity.' Whereas, therefore, he himself hath pre-
scribed this rule unto all who would be esteemed his disciples,
' If you love me, keep my commandments ;' we may safely con-
UNTO THE PERSON OF CHRIST. 189
elude that all who live in a neglect of his commands, whatever
they pretend or profess, they love him not. And the satisfac-
tion which men, through much darkness, and many corrupt
prejudices, have attained unto in the profession of Christian re-
ligion, without an internal sincere love unto Christ himself, is
that which ruins religion, and their own souls.
2. As there is a false pretence of love unto Christ, so there
is, or may be, false love unto him also. The persons in whom
it is, may in some measure be sincere, and yet their love unto
Christ may not be pure, nor sincere, such as answers the prin-
ciples and rules of the gospel. And as many deceive others,
so some deceive themselves in this matter. They may think
that they love Christ, but indeed do not so. And this I shall
manifest in some few instances :
(i.) That love is not sincere and incorrupt, which proceed-
ed not from, which is not a fruit of faith. Those who do not
first really believe on Christ, can never sincerely love him. It
is faith alone that worketh by love towards Christ and all his
saints ; if therefore any do not believe with that faith which
unites them unto Christ, which within purifies the heart, and is
outwardly effectual in duties of obedience, whatever they may
persuade themselves concerning love unto Christ, it is but a
vain delusion. Where the faith of men is dead, their love will
not be living and sincere.
(2.) That love is not so which ariseth from false ideas and
representations that men make of Christ, or have made of him
in their minds. Men may draw images in their minds of what
they most fancy, and then dote upon them. So some think of
Christ only as a glorious person exalted in heaven at the right
hand of God, without farther apprehensions of his natures and
offices. So the Roman missionaries presented him unto some
of the Indians, concealing from them his cross and sufferings.
But every false notion concerning his person or his grace, what
he is, hath done, or doth, corrupts the love that is pretended
unto them. Shall we think that they love Christ by whom his
divine nature is denied ? Or that those do so who disbelieve
the reality of his human nature ? Or those by whom the union
of both in the same person is rejected ? There cannot be true
190 THE ESPECIAL PRINCIPLE OF OBEDIENCE
evangelical love unto a false Christ, such as these imaginations
do fancy.
(3.) So is that love, which is not in all things as to causes,
motives, measures, and ends, regulated by the Scripture. This
alone gives us the nature, rules, and bounds of sincere spiritual
love. We are no more to love Christ, than to fear and wor-
ship him according to our own imaginations. From the
Scripture we are to derive all the principles and motives of our
love. If either the acts or effects of it will not endure a trial
thereby, they are false and counterfeit, and many such have
been pretended unto, as we shall see immediately.
(4.) That is so unquestionably which fixeth itself on undue
objects, which, whatever is pretended, are neither Christ, nor
means of conveying our love unto him. Such is all that love
which the Romanists express in their devotion unto images, as
they fancy of Christ, crucifixes, pretended relics of his cross,
and the nails that pierced him, with the like superstitious repre-
sentations of him, and what they suppose he is concerned in.
For although they express their devotion with great appearance
of ardent affections, under all outward signs of them, in adora-
tions, kissings, prostrations, with sighs and tears ; yet all this
while it is not Christ which they thus cleave unto, but a cloud
of their own imaginations, wherewith their carnal minds are
pleased and affected. That is no God which a man heweth
out of a tree, though he form it for that end, though he falleth
down unto it and worshippeth it, and prayeth unto it, andsaith,
1 Deliver me, for thou art my God,' lsa. xliv. 17. The authors
of this superstition, whereby the love of innumerable poor souls
is depraved and abused, do first frame in their minds what
they suppose may solicit or draw out the natural and carnal af-
fections of men unto it, and then outwardly represent it as an
object for them. Wherefore some of their representations of
him are glorious, and some of them dolorous, according as they
aim to excite affections in carnal minds. But, as I said, these
things are not Christ, nor is he any way concerned in them.
(5.) I acknowledge there have been great pretences of such
a love unto Christ as cannot be justified. Such is that which
some of the devotionists of the Roman church have endeavour-
UNTO THE PERSON OF CHRIST. 191
ed rather to express out of their fancy, than declare out of their
experience. Raptures, ecstasies, self-annihilations, immediate
adhesions and enjoyments, without any act of the understand-
ing, and with a multitude of other swelling words of vanity,
they labour to set off what they fancy to be divine love. But
there want not evidences of truth, sufficient to defeat these pre-
tences, be they never so specious and glorious. For,
(1.) As it is by them described, it exceedeth all Scripture pre-
cedents. For men to assume unto themselves an apprehension
that they love Christ in anoiher manner and kind, in a higher
degree at least, and thence to enjoy more intimacy with him,
more love from him, than did any of the Apostles, John, or Paul,
or Peter, or any other of those holy ones, whose love unto him
is recorded in the Scripture, is intolerable vanity and presump-
tion. But no such things as these devotees pretend unto, are
mentioned, or in the least intimated concerning them, and their
love to their Lord and Master. No man will pretend unto more
love than they had, but such as have none at all.
(2.) It is no way directed, warranted, approved by any com-
mand, promise, or rule of the Scripture. And as it is without
precedent, so it is without precept. And hereby, whether we
will or no, all our graces and duties must be tried, as unto any
acceptation with God. Whatever pretends to exceed the direc-
tion of the word, may safely be rejected, cannot safely be admit-
ted. Whatever enthusiasms or pretended inspirations may be
pleaded, for the singular practice of what is prescribed in the
Scripture, yet none can be allowed for an approved principle of
what is not so prescribed. Whatever exceeds the bounds there-
of, is resolved into the testimony of every distempered imagina-
tion. Nor will it avail that these things amongst them are
submitted unto the judgment of the church. For the church
hath no rule to judge by but the Scripture ; and it can pass but
one judgment of what is not warranted thereby, namely, that it
is to be rejected.'
(3.) As it is described by those who applaud it ; it is not suit-
ed unto the sober, sedate actings of the rational faculties of our
souls. For whereas all that God requireth of us, is that we
love him with all our souls and all our minds ; these men cry
192 THE ESPECIAL PRINCIPLE OF OBEDIENCE
up a divine love by an immediate adhesion of the will and the
affections unto God, without any actings of the mind and un-
derstanding at all. Love indeed is the regular acting of our
whole souls, by all their faculties and rational powers, in an
adherence unto God. But these men have fancied a divine
love for them whom they would admire and extol, which dis-
turbs all their regular actings, and renders them of little or no
use in that which, without their due exercise, is nothing but
fancy. And hence it is, that under pretence of this love, sun-
dry persons among them, yea, all that have pretended unto it,
have fallen into such ridiculous excesses and open delusions,
as sufficiently discover the vanity of the love itself pretended
by them.
Wherefore, we plead for no other love unto the person of
Christ but what the Scripture warrants as unto its nature, what
the gospel requireth of us as our duty, when the natural facul-
ties of our minds are suited unto and given us for, what they
are enabled unto by grace, and without which, in some degree
of sincerity, no man can yield acceptable obedience unto him.
These things being premised, that which we assert is, that
there is and ought to be, in all believers, a religions gracious
love unto the person of Christ, distinct from, and the reason of
their obedience unto his commands ; that is, it is distinct from
all other commands ; but is also itself commanded and required
of us in a way of duty.
That there is in the church such a love unto the person of
Christ, the Scripture testifies both in the precepts it gives for it,
and the examples of it. And all those who truly believe can-
not apprehend that they understand any thing of faith, or love
of Christ, or themselves, by whom it is called in question. If,
therefore, I should enlarge on this subject, a great part of the
doctrine of the Scripture from first to last must be represented,
and a transcript of the hearts of believers, wherein this love is
seated and prevalent, be made according to our ability. And
there is no subject that I could more willingly enlarge upon.
But I must at present contract myself in compliance with my
design. Two things only I shall demonstrate : (1.) That the
person of Christ is the object of divine love. (2.) What is the
UNTO THE PERSON OF CHRIST. 193
nature of that love in us ; what are the grounds of it, and the
motives unto it, in them that do believe.
1. In reference unto the first of those, the ensuing position
shall be the subject of the remainder of this chapter.
The person of Christ is the principal object of the love of
God, and of the whole creation participant of his image. The
reason why I thus extend the assertion, will appear in the de-
claration of it.
(1.) No small part of the eternal blessedness of the holy
God consisteth in the mutual love of the Father and the Son,
by the Spirit. As he is the only begotten of the Father, he
is the first necessary, adequate, complete object of the whole
love of the Father. Hence he says of himself, that ' from
eternity he was by him, as brought up with him, and was
daily his delight, rejoicing always before him,' Prov. viii. 30.
Which place was opened before. In him was the ineffable,
eternal, unchangeable delight and complacency of the Father,
as the full object of his love. The same is expressed in that
description of him, John i. 18. ' The only begotten Son, who
is in the bosom of the Father.' His being the only begotten
Son, declares his eternal relation unto the person of the Fa-
ther, of whom he was begotten in the entire communication
of the whole divine nature. Hereon he is in the bosom of the
Father. In the eternal embraces of his love, as his only be-
gotten Son. The Father loves, and cannot but love his own
nature and essential image in him.
Herein originally is God love. ' For God is love,' 1 John
iv. 8. This is the fountain and prototype of all love, as being
eternal and necessary. All other acts of love are in God but
emanations from hence, and effects of it. As he doth good,
because he is good, so he loveth, because he is love. He is
love eternally and necessarily in this love of the Son ; and all
other workings of love are but acts of his will, whereby some-
what of it is outwardly expressed. And all love in the crea-
tion was introduced from this fountain, to give a shadow and
resemblance of it.
Love is that which contemplative men have always almost
adored. Many things have they spoken to evince it to be the
25
194 THE ESPECIAL PRINCIPLE OF OBEDIENCE
light, life, lustre, and glory of the whole creation. But the
original and pattern of it was always hid from the wisest
philosophers of old. Something they reached after about God's
love unto himself, with rest and complacency in his own infi-
nite excellencies. But of this ineffable mutual love of the Fa-
ther and the Son, both in and by that Spirit, which proceeds
from them both, they had neither apprehension nor conjec-
ture. Yet as herein doth the principal part (if we may so
speak) of the blessedness of the holy God consist, so is it the
only fountain and prototype of all that is truly called love.
A blessing and glory which the creation had never been made
partaker of, but only to express, according to the capacity of
their several natures, this infinite and eternal love of God.
For God's love of himself, which is natural and necessary
unto the divine being, consists in the mutual complacency of
the Father and the Son by the Spirit. And it was to express
himself, that God made any thing without himself. He made
the heavens and the earth to express his being, goodness, and
power. He created man in his own image, to express his
holiness and righteousness; and he implanted love in our na-
tures, to express this eternal mutual love of the holy persons
of the Trinity. But we must leave it under the veil of infi-
nite incomprehensibleness ; though admiration and adoration of
it be not without the highest spiritual satisfaction.
Again, he is the peculiar object of the love of the Father,
of the love of God, as he is incarnate, as he hath taken on him,
and hath now discharged, the work of mediation, or continues
in the discharge of it ; that is, the person of Christ as God-
man is the peculiar object of the divine love of the Father.
The person of Christ in his divine nature is the adequate ob-
ject of that love of the Father which is ad intra, a natural
necessary act of the divine essence in its distinct personal ex-
istence ; and the person of Christ as incarnate, as clothed with
human nature, is the first and full object of the love of the
Father in those acts of it which are ad extra, or are to-
wards any thing without himself. So he declares himself in
the prospect of his future incarnation and work, ' Behold my
servant whom I uphold, mine elect in whom my soul delight-
UNTO THE PERSON OF CHRIST. 195
eth,' Isa. xliii. 1. The delight of the soul of God, his rest and
complacency, which are the great effects of love, are in the
Lord Ghrist as his elect and servant in the work of mediation.
And the testimony hereof he renewed twice from heaven after-
wards. Matt. iii. 17. 'Lo, a voice from heaven, saying,
This is my beloved Son in whom 1 am well pleased ;' as it is
again repeated, Matt. xvii. 5. All things are disposed to give
a due sense unto us of this love of God unto him. The testi-
mony concerning it is twice repeated in the same words from
heaven. And the words of it are emphatical unto the ut-
most of our comprehension. My Son, my Servant, mine elect,
my beloved Son in whom I rest, in whom I delight, and am
well pleased. It is the will of God to leave upon our hearts a
sense of this his love unto Christ ; for this voice came from
heaven, not for his sake, who was always filled with a sense
of this divine love, but for ours, that we might believe it.
This he pleaded as the foundation of all the trust reposed
in him, and all the power committed unto him : ' The Father
loveth the Son, and hath given all things into his hand,' John
iii. 35. ' The Father loveth the Son, and sheweth him all
things that himself doth,' John v. 20. And the sense or due
apprehension of it, is the foundation of Christian religion.
Hence he prays, that we may < know that God hath loved him,'
John xvii. 23, 26.
In this sense the person of Christ is the ^puro* SenrtKov the first
recipient subject of all that divine love which extends itself
unto the church. It is all, the whole of it, in the first place
fixed upon him, and by and through him is communicated unto
the church. Whatever it receives in grace and glory, it is but
the streams of this fountain, love unto himself. So he prays
for all his disciples, 'that the love,' saith he, ' wherewith thou
hast loved me, may be in them, and I in them,' John xvii. 26.
They can be partakers of no other love, neither in itself nor in
its fruits, but that alone wherewith the Father first loved him.
He loveth him for us all, and us no otherwise but as in him.
' He makes us accepted in the beloved,' Eph. i. 6. He is the
beloved of the Father, tar' i\oxf>v'> as in all things he was to have
the pre-eminence, Col. i. 18. The love of the body is derived
196 THE ESPECIAL PRINCIPLE OF OBEDIENCE
unto it from the love unto the head. And in the love of him
doth God love the whole church, and no otherwise. He loves
none but as united unto him, and participant of his nature.
Wherefore the love of the Father unto the Son, as the only-
begotten, and the essential image of his person, wherein the
ineffable delight of the divine nature doth consist, was the foun-
tain and cause of all love in the creation, by an act of the will
of God for its representation. And the love of God the Father
unto the person of Christ as incarnate, being the first adequate
object of divine love wherein there is any thing ad extra, is the
fountain and especial cause of all gracious love towards us and
in us. And our love unto Christ being the only outward ex-
pression and representation of this love of the Father unto him,
therein consists the principal part of our renovation into his
image. Nothing renders us so like unto God as our love unto
Jesus Christ, for he is the principal object of his love ; in him
doth his soul rest, in him is he always well pleased. Wherever
this is wanting, whatever there may be besides, there is nothing
of the image of God. He that loves not Jesus Christ let him
be Anathema, Maran-atha ; for he is unlike unto God, his car-
nal mind is enmity against God.
Among those who are in the image of God, the angels above
are of the first consideration. We are indeed as yet much in
the dark unto the things that are within the veil. They are
above us as unto our present capacity, and hid from us, as unto
our present state. But there is enough in the Scripture to mani-
fest the adhesion of angels unto the person of Christ by divine
love. For love proceeding from sight, is the life of the church
above ; as love proceeding from faith is the life of the church
below. And this life the angels themselves do live. For,
1. They were all, unto their inexpressible present advantage
and security for the future, brought into that recovery and re-
capitulation of all things which God hath made in him. He
hath 'gathered 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 in 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
UNTO THE PERSON OF CHRIST. 197
themselves, was a bond of union between them, rendering them
one complete family of God in heaven and earth, as it is called,
Eph. iii. 15. On the entrance of sin, whereby mankind for-
feited their interest in the love of God, and lost all love unto
him, or any thing for him, this union was utterly dissolved and
mutual enmity came into the place of its principal in love. God
is pleased to gather up these divided parts of his family into one,
in one head which is Christ Jesus. And as there is hereby an
union established again between angels and the church in love,
so their adherence unto the head, the centre, life, and spring of
this union, is by love, and no otherwise. It is not faith, but
love that is the bond of this union between Christ and them ;
aud herein no small part of their blessedness and glory in hea-
ven doth consist.
2. That worship, adoration, service, and obedience which
they yield unto him, are all in like manner animated with love
and delight. In love they cleave unto him, in love they wor-
ship and serve him. They had a command to worship him on
his nativity, Heb. i. 6 ; and they did it with joy, exultation, and
praises, all effects of love and delight, Luke ii. 13, 14. And as
they continue about the throne of God, they say with a loud
voice, ' Worthy is the Lamb that was slain to receive power,
and riches, and wisdom, and strength, and honour, and glory,
and blessing,' Rev. v. 11, 12. Their continual ascription of
glory and praise unto him, is an effect of reverential love and
delight. And from thence also is their concernment in his gos-
pel and grace, Eph. iii. 9, 10. 1 Pet. i. 22. Not without this
love in the highest degree, can it be conceived how they should
be blessed and happy in their continual employment. For they
are all ' ministering spirits sent forth to minister for the heirs of
salvation,' Heb. i. 14. Were they not acted herein by their
fervent love unto Christ, they could have no delight in their
own ministry.
We have not, we cannot have in this world, a full compre-
hension of the nature of angelical love. Our notions are but
dark and uncertain in things whereof we can have no expe-
rience. Wherefore we cannot have here a clear intuition into
the nature of the love of spirits, whilst our own is mixed with
19S THE ESPECIAL PRINCIPLE OP OBEDIENCE
what derives from the actings of the animal spirits of our bodies
also. But the blessedness of angels doth not consist in the en-
dowments of their nature, that they are great in power, light,
knowledge and wisdom. For, notwithstanding these things,
many of them became devils. But the excellency and blessed-
ness of the angelical state consist in these two things : (1.) That
they are disposed, and able constantly, inseparably, universally,
uninterruptedly to cleave unto God in love. And as they do
so unto God, so they do unto the person of Christ, and through
him as their head unto God, even the Father. (2.) Add here-
unto that gracious reflex sense which they have of the glory,
dignity, eternal sweetness and satisfaction which ariseth from
hence, and we have the sum of angelical blessedness.
3. The church of mankind is the other part of the rational
creation, whereon the image of God is renewed. Love unto
the person of Christ proceeding from faith, is their life, their
joy, and glory. It was so unto the church under the Old Tes-
tament. The whole book of Canticles is designed to no other
purpose, but variously to shadow forth, to insinuate and repre-
sent the mutual love to Christ and the church. Blessed is he
who understands the sayings of that book, and hath the experi-
ence of them in his heart. The forty-fifth psalm, among others,
is designed unto the same purpose. All the glorious descrip-
tions which are given of his person in the residue of the pro-
phets were only means to excite love unto him, and desires af-
ter him. Hence is he called ' The desire of all nations,' Hag.
ii. 7. He alone who is desirable unto, and the only beloved of
the church, gathered out of all nations. The clear revelation of
the person of Christ, so as to render him the direct object of
our love, with the causes and reasons of it, is one of the most
eminent privileges of the New Testament. And it is variously
attested in precepts, promises, instances, and solemn approbations.
Wherever he supposeth or requireth this love in any of his
disciples, it is not only as their duty, as that which they were
obliged unto by the precepts of the gospel, but as that, without
which no other duty whatever is accepted by him. 'If,' saith
he, ' ye love me, keep my commandments,' John xiv. 15. He
so requires love unto himself, as not to expect or approve of any
UNTO THE PERSON OF CHRIST. 199
obedience unto his commands without it. It is a great and
blessed duty to feed the sheep and the lambs of Christ : yet
will not he accept of it unless it proceeds oat of love unto his per-
son. ' Simon, son of Jonas, lovest thou me ? feed my lambs,'
John xxi. 15 — 17. Three times did he repeat the same words
to him, who had failed in his love towards him, by denying
him thrice. Without this love unto him, he requires of none
to feed his sheep, nor will accept of what they pretend to do
therein. It were a blessed thing, if a due apprehension hereof
always abide with them that are called unto that work.
Hereunto doth he annex those blessed promises which com-
prize the whole of our peace, safety, and consolation in this
world. ' He (saith he) that loveth me, shall be loved of my Fa-
ther; and I will love him, and manifest myself unto him,' John
xiv.21.andver.23. • My Father will love him, and we will come
unto him, and make our abode with him.' What heart can
conceive, what tongue can express, the glory of these promises,
or the least part of the grace that is contained in them? Who
can conceive aright of the divine condescension, love, and grace
that are expressed in them? How little a portion is it that we
know of God in these things? But if we value them not, if
we labour not for an experience of them according unto our
measure, we have neither lot nor portion in the gospel: the
presence and abode of God with us as a Father manifesting
himself to be such unto us, in the infallible pledges and assu-
rances of our adoption: the presence of Christ with us, reveal-
ing himself unto us, with all those ineffable mercies wherewith
these things are accompanied, are all contained in them. And
these promises are peculiarly given unto them that love the
person of Christ, and in the exercise of love towards him.
Hereunto are designed the gospel Gerazim and Ebal, the de-
nunciation of blessings and curses. As blessings are declared
to be their portion who love the Lord Jesus in sincerity, Eph.
vi. 24. so those who love him not, have the substance of all
curses denounced against them, even Anathema, Maran-atha,
1 Cor. xvi. 22. So far shall such persons be, whatever they
may profess of outward obedience unto the gospel, from any
blessed interest in the promises of it, as that they are justly lia-
200 THE NATURE AND CAUSES OF DIVINE LOVE,
ble unto final excision from the church in this world, and eter-
nal malediction in that which is to come.
It is evident, therefore, that the love of the church of believ-
ers unto the person of Christ, is not a distempered fancy, not a
deluding imagination, as some have blasphemed, but that which
the nature of their relation unto him makes necessary ; that
wherein they express their renovation into the image of God,
that which the Scripture indispensably requires of them, and
whereon all their spiritual comforts do depend. These things
being spoken in general, the particular nature, effects, operations,
and motives of this divine love must now be further inquired into.
CHAP. XIII.
THE NATURE, OPERATIONS, AND CAUSES OF DIVINE LOVE,
AS IT RESPECTS THE PERSON OF CHRIST.
That we may the better understand that love unto the person
of Christ which we plead for, some things must be premised
concerning the nature of divine love in general, and thereon its
application unto the particular actings and exercise of it which
we inquire into, will be plain and easy.
God hath endued our nature with a faculty and ability of
fixing our love upon himself. Many can understand nothing
of love but the adherence of their minds and souls unto things
visible and sensible, capable of a present natural enjoyment. For
things unseen, especially such as are eternal and infinite, they
suppose they have a veneration, a religious respect, a devout
adoration ; but how they should love them, they cannot under-
stand. And the Apostle doth grant, that there is a greater diffi-
culty in loving things that cannot be seen, than in loving those
which are always visibly present unto us, 1 John iv. 20. How-
beit, this divine love hath a more fixed station and prevalency in
the minds of men, than any other kind of love whatever. For,
1. The principal end why God endued our natures with that
A3 IT RESPECTS THE PERSON OF CHRIST. 201
great and ruling affection, that hath the most eminent and pe-
culiar power and interest in our souls, was, in the first place,
that it might be fixed on himself, that it might be the instru-
ment of our adherence unto him. He did not create this affection
in us, that we might be able by it to cast ourselves into the em-
braces of things natural and sensual. No affection hath such
power in the soul as to cause it to cleave unto its object, and to
work it into a conformity unto it. Most other affections are
transient in their operations, and work by a transport of nature,
as anger, joy, fear, and the like. But love is capable of a con-
stant exercise, is a spring unto all other affections, and unites
the soul, with an efficacy not easy to be expressed, unto its object.
And shall we think that God, who made all things for himself,
did create this ruling affection in and with our natures, merely
that we might be able to turn from him, and cleave unto other
things, with a power and faculty above any we have of adhe-
rence unto him 1 Wherefore, at our first creation, and in our
primitive condition, love was the very soul and quickening prin-
ciple of the life of God, and on our adherence unto him there-
by, the continuance of our relation unto him did depend. The
law, rule, and measure of it was, ' Thou shalt love the Lord
thy God with all thy heart, and all thy soul.' For this end did
God create this affection in us. Not only our persons in their
nature and being, but in all their powers and faculties, were
fitted and prepared unto this end, of living unto God, and com-
ing unto the enjoyment of him. And all their exercise on cre-
ated objects was to be directed unto this end. Wherefore the
placing of our love on any thing before God, or above him, is
a formal expression of our apostacy from him.
2. Divine excellencies are a proper adequate object of our
love. The will indeed can adhere unto nothing in love, but
what the understanding apprehends as unto its truth and
being. But it is not necessary that the understanding do ful-
ly comprehend the whole nature of that which the will doth so
adhere unto. Where a discovery is made unto and by the mind
of real goodness and amiableness, the will there can close with
its affections. And these are apprehended as absolutely the
most perfect in the divine nature and holy properties of it.
26
202 THE NATURE AND CAUSES OF DIVINE LOVE,
Whereas, therefore, not only that which is the proper object of
love is in the divine excellencies, bnt it is there only perfectly
and absolutely, without the mixture of any thing that should
give it an allay, as there is in all creatures, they are the most
suitable and adequate object of our love. There is no greater
discovery of the depravation of our natures by sin, and degene-
racy of our wills from their original rectitude, than that, where-
as we are so prone to the love of other things, and therein do
seek for satisfaction unto our souls, where it is not to be obtain-
ed, it is not so hard and difficult to raise our hearts unto the
love of God. Were it not for that depravation, he would al-
ways appear as the only suitable and satisfactory object unto
our affections.
3. The especial object of divine gracious love, is the divine
goodness. ' How great is his goodness, how great is his beau-
ty V Zech. ix. 17. Nothing is amiable, or a proper object of
love, but what is good, and as it is so. Hence divine goodness,
which is infinite, hath an absolutely perfect amiableness ac-
companying of it. Because his goodness is inexpressible, his
beauty is so. How great is his goodness, how great is his
beauty? Hence are we called to give 'thanks unto the Lord,
and to rejoice in him,' which are the effects of love, because he
is good, Psal. cvi. 1. cxxxvi. 1.
Neither is divine goodness the especial objects of our love as
absolutely considered. But we have a respect unto it, as com-
prehensive of all that mercy, grace, and bounty, which are suit-
ed to give us the best relief in our present condition, and an
eternal future reward. Infinite goodness exerting itself in all
that mercy, grace, faithfulness, and bounty which are needful
unto our relief and blessedness in our present condition, is the
proper object of our love. Whereas therefore this is done only
in Christ, there can be true love of the divine goodness but in and
through him alone.
The goodness of God as a creator, preserver, and rewarder,
was a sufficient, yea, the adequate object of all love antecedent-
ly unto the entrance of sin and misery. In them, in God, un-
der those considerations might the soul of man find full satis-
faction as unto its present and future blessedness. But since
AS IT RESPECTS THE PERSON OP CHSIST. 203
the passing of sin. misery, and death upon us. our love can find
no amiableness in any goodness, no rest, complacency, and satis-
faction in any, but what is effectual in that grace and mercy by
Christ, which we stand in need of, for our present recovery and
future reward. Nor doth God require of us that we should
love him otherwise, but as he ' is in Christ, reconciling the
world unto himself.' So the Apostle fully declares it. ' In this
was manifested the love of God towards us. because that God
sent his only begotten Son into the world, that we might live
through him ; herein is love, not that we loved God, but that
he loved us, and sent his Son to be the propitiation for our sins.
And we have known and believed the love that God hath to
us; God is love ; and he that dwelleth in love, dwelleth in God,
and God in him,' 1 John iv. 9, 10, 16. God is love, of a nature
infinitely good and gracious, so as to be the only object of all
divine love. But this love can no way be known, or be so mani-
fested unto us, as that we may and ought to love him, but by
his love in Christ, his sending of him, and loving us in him.
Before this, without this, we do not, we cannot love God. For
• herein is love, not that we loved God, but that he loved us, and
sent his Son to be the propitiation for our sins.' This is the
cause, the spring, and fountain of all our love unto him. They
are but empty notions and imaginations, which some specula-
tive persons please themselves withal, about love unto the di-
vine goodness absolutely considered. For, however infinitely
amiable it may be in itself, it is not so really unto them, it is
not suited unto their state and condition, without the conside-
ration of the communication of it unto us, in Christ.
4. These things being premised, we may consider the espe-
cial nature of this divine love, although I acknowledge that the
least part of what believers have an experience of in their own
souls, can be expressed at least by me. Some few things I shall
mention, which may give us a shadow of it, but not the ex-
press image of the thing itself.
1. Desire of union and enjoyment is the first vital act of this
love. The soul, upon the discovery of the excellencies of God,
earnestly desires to be united unto them, to be brought near
unto that enjoyment of them whereof it is capable, and wherein
204 THE NATURE AND CAUSES OF DIVINE LOVE,
alone it can find rest and satisfaction. This is essential unto
all love ; it unites the mind unto its object, and rests not but
in enjoyment. God's love unto us ariseth out of the overflow-
ing of his own immense goodness, whereof he will communi-
cate the fruits and effects unto us. God is love, and herein is
love, not that we loved God, but that he loved us, and sent his
only begotten Son. Yet also doth this love of God tend to the
bringing of us unto him, not that he may enjoy us, but that he
may be enjoyed by us. This answers the desire of enjoyment
in us, Job xiv. 15. ' Thou shalt call me, (that is, out of the
dust at the last day), thou wilt have a desire to the work of thy
hands.' God's love will not rest until it has brought us unto
himself. But our love unto God ariseth from a sense of our
own wants, our insufficiency to come unto rest in ourselves, or
to attain unto blessedness by our own endeavours. In this
slate, seeing all in God, and expecting all from the suitableness
of his excellencies unto our rest and satisfaction, our souls
cleave unto them, with a desire of the nearest union whereof
our natures are capable. We are made for him, and cannot
rest until we come unto him.
Our goodness extends not unto God ; we cannot profit him
by any thing that we are, or can do. Wherefore his love unto
us hath not respect originally unto any good in ourselves, but
is a gracious free act of his own. He doth good for no other
reason but because he is good. Nor can his infinite perfections
take any cause for their original actings without himself. He
wants nothing that he would supply by the enjoyment of us.
But we have indigency in ourselves to cause our love to seek
an object without ourselves. And so his goodness, with the
mercy, grace, and bounty included therein, is the cause, reason,
and object of our love. We love them for themselves ; and
because we are wanting and indigent, we love them with a de-
sire of union and enjoyment, wherein we find that our satis-
faction and blessedness doth consist. Love, in general, unites
the mind unto the object, the person loving, unto the thing or
person beloved. So is it expressed in an instance of human,
temporary, changeable love ; namely, that of Jonathan to
David. ' His soul was knit to the soul of David, and he loved
AS IT RESPECTS THE PERSON OF CHRIST. 205
him as his own soul,' 1 Sam. xviii. 1. Love had so effectual-
ly united them, as that the soul of David was as his own.
Hence are those expressions of this divine love, by cleaving
unto God, following hard after him, thirsting, panting after
him, with the like intimations of the most earnest endeavours
of our nature after union and enjoyment.
When the soul hath a view by faith (which nothing else
can give it) of the goodness of God as manifested in Christ,
that is, of the essential excellencies of his nature as exerting
themselves in him, it reacheth after him with its most earnest
embraces, and is restless until it comes unto perfect fruition.
It sees in God, the fountain of life, and would drink of the
'rivers of his pleasures,' Psal. xvi. 8, 9. That in his 'presence
is fulness of joy, and at his right hand are pleasures for ever-
more,' Psal. xvi. 11. It longs and pants to drink of that foun-
tain, to bathe itself in that river of pleasures ; and wherein it
comes short of present enjoyment, it lives in hopes that when
we ' awake, it shall be satisfied with his likeness, Psal. xvii.
15. There is nothing grievous unto a soul filled with this
love, but what keeps it from the full enjoyment of these excel-
lencies of God. What doth so, naturally and necessarily it
groans under. Such is our present state in the body, wherein
in some sense we are ' absent from the Lord,' 2 Cor. v. 4, 8, 9.
And what doth so morally in the deviations of its will and af-
fections, as sin it hates and abhors, and loaths itself for. Un-
der the conduct of this love, the whole tendency of the soul is
unto the enjoyment of God ; it would be lost in itself, and
found in him; nothing in itself, and all in him. Absolute
complacency herein, that God is what he is, that he should be
what he is, and nothing else, and that as such we may be
united unto him, und enjoy him according to the capacity of
our natures, is the life of divine love.
2. It is a love of assimulation. It contains in it a desire
and intense endeavour to be like unto God, according unto
our capacity and measure. The soul sees all goodness, and
consequently all that is amiable and lovely in God, the want
of all which it finds in itself. The fruition of this goodness
is that which it longs for as its utmost end, and conformity
206 THE NATURE AND CAUSES OF DIVINE LOVE,
unto it as the means thereof. There is no man who loves
not God sincerely, but indeed he would have him to be some-
what that he is not, that he might be the more like unto him.
This such persons are pleased withal whilst they can fancy
it in any thing, Psal. 1. 21. They that love him would have
him be all that he is, as he is, and nothing else, and would be
themselves like unto him. And as love hath this tendency, and
is that which gives disquietment unto the soul when and where-
in we are unlike unto God; so it stirs up constant endeavours af-
ter assimulation unto him, and hath a principal efficacy unto that
end. Love is the principle that actually assimulates and con-
forms us unto God, as faith is the principle which originally
disposeth thereunto. In our renovation into the image of
God, the transforming power is radically seated in faith, but
acts itself by love. Love proceeding from faith, gradually
changeth the soul into the likeness of God ; and the more it is
in exercise, the more is that change effected. To labour after
conformity unto God by outward actions only, is to make an
image of the living God, hewed out of the stock of a dead tree.
It is from this vital principle of love that we are not forced into
it as by engines, but naturally grow up into the likeness and
image of God. For when it is duly affected with the excellen-
cies of God in Christ, it fills the mind with thoughts and con-
templations on them, and excites all the affections unto a de-
light in them. And where the soul acts itself constantly in
the mind's contemplation, and the delight of the affections, it
will produce assimulation unto the object of them. To love
God is the only way and means to be like unto him.
3. It is a love of complacency, and therein of benevolence.
Upon that view which we have by spiritual light and faith of
the divine goodness, exerting itself in the way before described,
our souls do approve of all that is in God, applaud it, and adore
it, and acquiesce in it. Hence two great duties do arise, and
hereon do they depend. First, joyful ascriptions of glory and
honour unto God. All praise and thanksgiving, all blessing,
all assignation of glory unto him, because of his excellencies
and perfections, do arise from our satisfactory complacency in
them. ' The righteous rejoice in the Lord, and give thanks at
AS IT RESPECTS THE PERSON OP CHRIST. 207
the remembrance of his holiness,' Psal. xcvii. 12. They are so
pleased and satisfied at the remembrance of God's holiness, that
it fills their hearts with joy, and canseth them to break forth in
praises. Praise is nothing but an outward expression of the in-
ward complacency of our hearts, in the divine perfections and
their operations. And, secondly, love herein acts itself by be-
nevolence, or the constant inclination of the mind unto all
things, wherein the glory of God is concerned. It wills all the
things wherein the name of God may be sanctified, his praises
made glorious, and his will done in earth as it is in heaven.
As God says of his own love unto us, ' that he rejoiceth in it
with singing, and resteth in it,' Zech. iii. 17. as having the great-
est complacency in it, rejoicing over us with his ' whole heart,
and his whole soul,' Jer. xxxii. 41. So, according unto our
measure, do we by love rest in the. glorious excellencies of God,
rejoicing in them, with our whole hearts and our whole souls.
4. This divine love is a love of friendship. The commu-
nion which we have with God therein, is so intimate, and ac-
companied with such spiritual boldness as gives it that denomi-
nation. So Abraham was called the friend of God, Isa. xli. 8.
Jam. ii. 23. And because of that mutual trust which is between
friends, ' the secret of the Lord is with them that fear him, and
he will shew them his covenant,' Psal. xxv. 14. For as our
Saviour teacheth us, servants, that is, those who are so, and no
more, know not what their lord doth ; he rules them, commands
them, or requires obedience from them. But as unto his secret,
his design, and purpose, his counsel and love, they know no-
thing of it. But saith he unto his disciples. ' I have called you
friends, for all things that I have heard of my Father, I have
made known unto you,' John xv. 15. He proves them to be
rightly called his friends, because of the communication of the
secret of his mind unto them. This is the great difference be-
tween them who are only servants in the house of God, and
those who are so servants as to be friends also. The same
commands are given unto all equally, and the same duties are
required of all equally, inasmuch as they are equally servants.
But those who are no more but so, know nothing of the secret
counsel, love, and grace of God, in a due manner. For the
208 THE NATURE AND CAUSES OF DIVINE LOVE,
natural man ieceiveth not the things that are of God. Hence
all their obedience is servile ; they know neither the principal
motives unto it, nor the ends of it. But they who are so ser-
vants as to be friends also, know what their Lord doth ; the
secret of the Lord is with them, and he shews them of his co-
venant. They are admitted into an intimate acquaintance with
the mind of Christ, ('we have the mind of Christ,' 1 Cor. ii. 16.)
and are thereon encouraged to perform the obedience of ser-
vants, with the love and delight of friends. The same love of
friendship is expressed, by that intimate converse with, and es-
pecial residence that is between God and believers ; God dwell-
eth in them, and they dwell in God, for ' God is love,' 1 John
iv. 16. ' If a man (saith the Lord Christ) love me, he will keep
my words ; and my Father will love him, and we will come
unto me, and make our abode with him,' John xiv. 23. ' And
if any man hear my voice, and open the door, I will come unto
him, and sup with him, and he with me,' Rev. iii. 20. These
are not empty sounds of words ; there is substance under them,
there is truth in them. Those whose hearts are duly exercised
in and unto the love of God, have experience of the refreshing
approaches both of the Father and of the Son unto their souls,
in the communication of a sense of their love, and pledges of
their abode with them.
These things have I briefly premised concerning the nature
of divine love, that we may the better apprehend what we un-
derstand by it, in the application of it unto the person of Christ.
For,
1. The formal object of this love, is the essential properties
of the divine nature, its infinite goodness in particular. Wher-
ever these are, there is the object and reason of this love. But
they are all of them in the person of the Son, no less than in the
person of the Father. As therefore we love the Father on this
account, so are we to love the Son also. But,
2. The person of Christ is to be considered as he was incar-
nate or clothed with our nature. And this takes nothing off
from the formal reason of this love, but only makes an addition
unto the motives of it. This, indeed, for a season veiled the
loveliness of his divine excellencies, and so turned aside the
AS IT RESPECTS THE PERSON OF CHRIST. 209
eyes of many from him. For when he took on him 'the form
of a servant, and made himself of no reputation,' he had unto
them who looked on him with carnal eyes, ' neither form nor
comeliness,' that he should be desired or beloved. Howbeit,
the entire person of Christ God and man, is the object of this
divine love, in all the acts of the whole exercise of it. That
single effect of infinite wisdom and grace in the union of the
divine and human natures, in the one person of the Son of God,
renders him the object of this love in a peculiar manner. The
way whereby we may attain this peculiar love, and the motives
unto it, shall close these considerations.
A due consideration of, and meditation on the proposal of the
person of Christ unto us in the Scripture, are the proper foun-
dation of this love. This is the formal reason of our faith in
him, and love unto him. He is so proposed unto us in the
Scripture, that we may believe in him, and love him, and for
that very end. And in particular, with respect unto our love,
to ingenerate it in us, and to excite it unto its due exercise, are
those excellencies of his person as the principal effect of divine
wisdom and goodness, which we have before insisted on, fre-
quently proposed unto us. To this end is he represented as alto-
gether lovely, and the especial glories of his person are delineated,
yea, drawn to the life in the holy records of the Old and New
Testament. It is no work of fancy or imagination ; it is not
the feigning images in our minds, of such things as are meet to
satisfy our carnal affection, to excite and act them ; but it is
a due adherence unto that object which is represented unto faith
in the proposal of the gospel. Therein, as in a glass, do we be-
hold the glory of Christ, who is the image of the invisible God,
and have our souls filled with transforming affections unto
him.
The whole book of Canticles is nothing but a mystical de-
claration of the mutual love between Christ and the church.
And it is expressed by all such ways and means as may repre-
sent it intense, fervent, and exceeding all other love whatever,
Which none I suppose will deny, at least on the part of Christ.
And a great part of it consists, in such descriptions of the per-
son of Christ and his love, as may render him amiable and de-
27
210 THE NATURE AND CAUSES OF DIVINE LOVE,
sirable unto onr souls, even altogether lovely. To what end
doth the Holy Spirit so graphically describe and represent unto
us the beauty and desirableness of his person, if it be not to in-
generate love in us unto him. All want of love unto him on
this proposal, is the effect of prevalent unbelief. It is pretend-
ed, that the descriptions given of Christ in this book are alle-
gorical, from whence nothing can be gathered or concluded.
But God forbid we should so reflect on the wisdom
and love of the Holy Spirit unto the church, that he hath pro-
posed unto the faith of the church an empty sound and
noise of words without mind or sense. The expressions he
useth are figurative, and the whole nature of the discourse,
as unto its outward structure, is allegorical. But the things
intended are real and substantial, and the metaphors used in
the expression of them are suited, in a due attendance unto the
analogy of faith, to convey a spiritual understanding and sense
of the things themselves proposed in them. The church of God
will not part with the unspeakable advantage and consolation,
those supports of faith and incentives of love, which it receives
by that divine proposal of the person of Christ and his love
which is made therein, because some men have no experience
of them, nor understanding in them. The faith and love of be-
lievers is not to be regulated by the ignorance and boldness of
them who have neither the one nor the other.
The title of the forty-fifth psalm is. A song of loves ; that is,
of the mutual love of Christ and the church. And unto this
end, that our souls may be stirred up unto the most ardent af-
fections towards him, is a description given us of his person, as
altogether lovely. To what other end is he so evidently deli-
neated in the whole harmony of his divine beauties by the pen-
cil of the Holy Spirit.
Not to insist on particular testimonies, it is evident unto all
whose eyes are opened to discern these things, that there is no
property of the divine nature which is peculiarly amiable, such
as are goodness, grace, love, and bounty, with infinite power
and holiness ; but it is represented and proposed unto us in the per-
son of the Son of God, to this end, that we should love him above
all, and cleave unto him. There is nothing in the human nature,
AS IT RESPECTS THE PERSON OF CHRIST. 211
in that fulness of grace and truth which dwelt therein, in that
habitation of the Spirit which was in him without measure, in
any of those things wherein he hath the pre-eminence; nothing
in his love, condescension, grace, and mercy ; nothing in the
work that he fulfilled, what he did and suffered therein ; noth-
ing in the benefits we receive thereby ; nothing in the power
and glory that he is exalted unto at the right hand of God ; but
it is set forth in the Scripture and proposed unto us, that believ-
ing in him we may love him with all our hearts and souls.
And besides all this, that singular, that infinite effect of divine
wisdom, whereunto there is nothing like in all the works of
God, and wherewith none of them can be compared ; namely,
the constitution of his person by the union of his natures there-
in, whereby he becomes unto us the image of the invisible God,
and wherein all the blessed excellencies of his distinct natures
are made most illustriously conspicuous, in becoming one entire
principle of all his mediatory operations on our behalf, is pro-
posed unto us as the complete object of our faith and love.
This is that person whose loveliness and beauty all the angels
of God, all the holy ones above, do eternally admire and adore.
In him are the infinite treasures of divine wisdom and goodness
continually represented unto them. This is he, who is the joy,
the delight, the love, the glory of the church below. ' Thou
whom our souls do love,' is the title whereby they know him
and converse with him, Cant. i. 7. iii. 1, 4. This is he who is
the desire of all nations, the beloved of God and men.
The mutual intercourse, on this ground of love, between
Christ and the church, is the life and soul of the whole crea-
tion ; for on the account hereof all things consist in him. There
is more glory under the eye of God, in the sighs, groans, and
mournings of poor souls filled with the love of Christ, after the
enjoyment of him according to his promises, in their fervent
prayers for his manifestation of himself unto them, in the re-
freshments and unspeakable joys which they have in his gra-
cious visits and embraces of his love, than in the thrones and
diadems of all the monarchs on the earth. Nor will they them-
selves part with the ineffable satisfactions which they have in
these things, for all that this world can do for them, or unto
212 THE NATURE AND CAUSES OF DIVINE LOVE,
them. Mallem suere cum Christo, quam regnare cum Ccesare ;
1 They would rather suffer with Christ, than reign with Caesar.'
These things have not only rendered prisons and dungeons more
desirable unto them than the most goodly palaces on future ac-
counts ; but have made them really places of such refreshment
and joys, as men shall seek in vain to extract out of all the com-
forts that this world can afford.
O curves, in terris anima el coelestium inanes.
Many there are who not comprehending, not being affected
with that divine spiritual description of the person of Christ
which is given us by the Holy Ghost in the Scripture, do feign
unto themselves false representations of him by images and pic-
tures, so to excite carnal and corrupt affections in their minds.
By the help of their outward senses, they reflect on their ima-
ginations the shape of a human body, cast into postures and
circumstances dolorous or triumphant, and so by the working
of their fancy raise a commotion of mind in themselves, which
they suppose to be love unto Christ. But all these idols are
teachers of lies. The true beauty and amiableness of the per-
son of Christ, which is the formal object and cause of divine
love, is so far from being represented herein, as that the mind
is thereby wholly diverted from the contemplation of it. For
no more can be so pictured unto us, but what may belong unto
a mere man, and what is arbitrarily referred unto Christ, not by
faith, but by corrupt imagination.
The beauty of the person of Christ as represented in the
Scripture, consists in things invisible unto the eyes of flesh.
They are such as no hand of man can representor shadow. It
is the eye of faith alone that can see this King in his beauty.
What else can contemplate on the uncreated glories of his di-
vine nature ? Can the hand of man represent the union of his
natures in the same person, wherein he is peculiarly amiable?
What eye can discern the mutual communications of the pro-
perties of his different natures in the same person which depends
thereon, whence it is that God laid down his life for us, and
purchased his church with his own blood ? In these things, O
AS IT RESPECTS THE FERSON OF CHRIST. 213
vain man, doth the loveliness of the person of Christ unto the
souls of believers consist, and not in those strokes of art which
fancy hath guided a skilful hand and pencil unto. And what
eye of flesh can discern the inhabitation of the holy Spirit in all
fulness in the human nature ? Can his condescension, his
love, his grace, his power, his compassion, his offices, his fitness
and ability to save sinners, be decyphered on a tablet, or en-
graven on wood or stone ? However such pictures may be
adorned, however beautified and enriched, they are not that
Christ which the soul of the Spouse doth love ; they are not any
means of representing his love unto us, or of conveying our
love unto him ; they only divert the minds of superstitious per-
sons from the Son of God, unto the embraces of a cloud, com-
posed of fancy and imagination.
Others there are who abhor these idols, and when they have
so done, commit sacrilege. As they reject images, so they seem
to do all love unto the person of Christ, distinct from other acts
of obedience as a fond imagination. But the most superstitious
love unto Christ, that is, love acted in ways tainted with super-
stition, is better than none at all. But with what eyes do such
persons read the Scriptures? with what hearts do they consider
them? what do they conceive is the intention of the Holy
Ghost in all those descriptions which he gives us of the person
of Christ, as amiable and desirable above all things, making
therewithal a proposal of him unto our affections, inciting us
to receive him by faith, and to cleave unto him in love ? yea,
to what end is our nature endued with this affection ; unto
what end is the power of it renewed in us by the sanctification
of the Holy Spirit, if it may not be fixed on this most proper and
excellent object of it ?
This is the foundation of our love unto Christ, namely, the
revelation and proposal of him unto us in the Scripture, as al-
together lovely. The discovery that is made therein of the glo-
rious excellencies and endowments of his person, of his love,
his goodness and grace, of his worth and work, is that which
engageth the affections of believers unto him. It may be said,
that if there be such a proposal of him made unto all promiscu-
ously, then all would equally discern his amiableness, and be
214 THE NATURE AND CAUSES OP DIVINE LOVE, &C.
affected with it, who assent equally unto the truth of that revela-
tion : but it hath always fallen out otherwise. In the days of
his flesh, some that looked on him could see neither form nor
comeliness in him wherefore he should be desired : others saw
his glory, ' the glory of the only begotten of the Father, full of
grace and truth.' To some he is precious, unto others he is
disallowed and rejected : a stone which the builders refused,
when others brought it forth, crying, Grace, grace unto it, as
the head of the corner. Some can see nothing but weakness in
him ; unto others the wisdom and power of God do evidently
shine forth in him. Wherefore it must be said, that notwith-
standing that open plain representation that is made of him in
the Scripture, unless the holy Spirit give us eyes to discern it,
and circumcise our hearts, by the cutting off corrupt prejudices,
and all effects of unbelief, implanting in them by the efficacy of
his grace, this blessed affection of love unto him, all these
things will make no impression on our minds.
As it was with the people on the giving of the law ; not-
withstanding all the great and mighty works which God had
wrought among them, yet having not given them a heart to
perceive, and eyes to see, and ears to hear, which he affirms
that he had not done, Deut. xxix. 4 ; they were not moved
unto faith or obedience by them. So is it in the preaching of
the gospel. Notwithstanding all the blessed revelation that is
made of the excellencies of the person of Christ therein, yet
those into whose hearts God doth not shine, to give the know-
ledge of his glory in his face, can discern nothing of it, nor are
their hearts affected with it.
We do not, therefore, in these things follow cunningly de-
vised fables ; we do not indulge unto our own fancies and ima-
ginations ; they are not unaccountable raptures or ecstasies
which are pretended unto ; nor such an artificial concatena-
tion of thoughts, as some, ignorant of these things, do boast
that they can give an account of. Our love to Christ ariseth
alone from the revelation that is made of him in the Scripture,
is ingenerated, regulated, measured, and is to be judged there-
by.
MOTIVES UNTO THE LOVE OF CHRIST. 215
CHAP. XIV.
MOTIVES UNTO THE LOVE OF CHRIST.
The motives unto this love of Christ, is the last thing on this
head of our religious respect unto him that I shall speak to.
"When God required of the church the first and highest act
of religion, the sole foundation of all others, namely, to take
him as their God, to own, believe and trust in him alone as
such, which is wholly due unto him for what he is, without
any other consideration whatever ; yet he thought meet to add
a motive unto the performance of that duty from what he had
done for them, Exod. xx. 1,2. The sense of the first command
is, that we should take him alone for our God ; for he is so,
and there is no other. But in the prescription of this duty unto
the church, he minds them of the benefits which they had re-
ceived from him, in bringing them out of the house of bondage.
God in his wisdom and grace ordereth all the causes and rea-
sons of our duty, so as that all the rational powers and faculties
of our souls may be exercised therein. Wherefore he doth not
only propose himself unto us, nor is Christ merely proposed
unto us as the proper object of our affections, but he calls us
also unto the consideration of all those things that may satisfy
our souls that it is the most just, necessary, reasonable and ad-
vantageous course for us so to fix our affections on him. And
these considerations are taken from all that he did for us, with
the reasons and grounds why he did it. We love him princi-
pally and ultimately for what he is ; but nextly and immediate-
ly for what he did. Wrhat he did for us, is first proposed unto
us, and it is that which our souls are first affected withal. For
they are originally acted in all things by a sense of the want
which they have, and a desire of the blessedness which they
have not. This directs them unto what he hath done for sin-
ners. But that leads immediately unto the consideration of
what he is in himself. And when our love is fixed on him, or
his person, then all those things wherewith, from a sense of
216 MOTIVES UNTO THE LOVE OP CHRIST.
our wants and desires, we were first affected, become motives
unto the confirming and increasing of that love. This is the
constant method of the Scripture ; it first proposeth unto us
what the Lord Christ hath done for us, especially in the dis-
charge of his sacerdotal office, in his oblation and intercession,
with the benefits which we receive thereby. Hereby it leads
us unto his person, and presseth the consideration of all other
thing to engage our love unto him. See Phil. ii. 5 — 10. with
chap. iii. 8 — 11.
The motives unto the love of Christ are so great, so many,
so diffused through the whole dispensation of God in him
unto us, as that they can by no hand be fully expressed, let it
be allowed never so much to enlarge in the declaration of
them ; much less can they be represented in that short dis-
course, whereof but a very small part is allotted unto their
consideration, such as ours is at present. The studying, the
collection of them, or so many of them as we are able, the me-
ditation on them, and improvement of them, is among the
principal duties of our whole lives. What I shall offer is the
reduction- of them unto these two heads: — 1. The acts of
Christ, which is the substance of them. And, 2. The spring
and fountain of those acts, which is the life of them.
1. In general they are all the acts of his mediatory office,
with all the fruits of them whereof we are made partakers.
There is not any thing that he did or doth in the discharge
of his mediatory office, from the first susception of it in his
incarnation in the womb of the blessed Virgin, unto his pre-
sent intercession in heaven, but is an effectual motive unto the
love of him, and as such is proposed unto us in the Scripture.
Whatever he did, or doth, with or towards us in the name of
God, as the king and prophet of the church, whatever he did,
or doth, with God for us as our high-priest, it all speaks this
language in the hearts of them that believe ; ' O love the Lord
Jesus in sincerity.' The consideration of what Christ thus did
and doth for us, is inseparable from that of the benefits which
we receive thereby. A due mixture of both these, of what he
did for us, and what we obtain thereby, compriseth the sub-
stance of these motives. ' Who loved me and grave himself for
MOTIVES UNTO TI1K LOVE OF CHRIST. 217
me. Who loved us, and washed us in his own blood, and
made us kings and priests unto God. For thou wast slain, and
hast bought us unto God with thy blood.' And both these are
of a transcendent nature, requiring our love to be so also-
Who is able to comprehend the glory of the mediatory actings
of the Son of God, in the assumption of our nature, in what
he did and suffered therein ? And for us, eye hath not seen,
nor ear heard, nor can it enter into the heart of man to conceive,
what we receive thereby. The least benefit, and that obtained
by the least expense of trouble or charge, deserveth love, and
leaveth the brand of a crime where it is not so entertained.
What, then, do the greatest deserve, and those procured by the
greatest expense ; even the price of the blood of the Son of
God?
If we have any faith concerning these things, it will pro-
duce love, as that love will obedience. Whatever we profess
concerning them, it springs from tradition and opinion, and not
from faith, if it engage not our souls into the love of him.
The frame of heart which ensues on the real faith of these
things is expressed, Psal. ciii. 1 — 5. ' Bless the Lord, O my
soul, and all that is within me, bless his holy name. Bless the
Lord, O my soul, and forget not all his benefits. Who forgiv-
eth all thine iniquities, and healeth all thy diseases. Who re-
deemeth thy life from destruction ; who crowneth thee with
loving kindness and tender mercies ; who satisfieth thy mouth
with good things ; so that thy youth is renewed like the
eagles.' Let men pretend what they will, there needs no great-
er, no other evidence, to prove that any one doth not really be-
lieve the things that are reported in the gospel concerning the
mediatory actings of Christ, or that he hath no experience in
his own soul and conscience of the fruits and effects of them,
than this, that his heart is not engaged by them unto the most
ardent love towards his person.
He is no Christian who lives not much in the meditation of
the mediation of Christ, and the especial acts of it. Some may
more abound in that work than others, as it is fixed, formed,
and regular. Some may be more able than others to dispose
their thoughts concerning them into method and order. Some
28
218 MOTIVES UNTO THE LOVE OF CHRIST.
may be more diligent than others in the observation of times
for the solemn performance of this duty. Some may be able
to rise to higher and clearer apprehensions of them than others.
But as for these, the bent of whose minds doth not lie towards
thoughts of them, whose hearts are not on all occasions retreat-
ing unto the remembrance of them, who embrace not all oppor-
tunities to call them over as they are able ; on what grounds
can they be esteemed Christians ? How do they live by the
faith of the Son of God ? Are the great things of the gospel,
of the mediation of Christ, proposed unto us, as those which
we may think of when we have nothing else to do, that we
may meditate upon, or neglect at our pleasure, as those where-
in our concernment is so small, as that they must give place
unto all other occasions or diversions whatever ? Nay, if our
minds are not filled with these things; if Christ doth not
dwell plentifully in our hearts by faith ; if our souls are not
possessed with them, and in their whole inward frame and con-
stitution so cast into this mould, as to be led by a natural com-
placency unto a converse with them, we are strangers unto the
life of faith. And if we are thus conversant about these things,
they will engage our hearts into the love of the person of
Christ. To suppose the contrary, is indeed to deny the truth
and reality of them all, and to turn the gospel into a fable.
Take one instance from among the rest; namely, his death.
Hath he the heart of a Christian, who doth not often meditate
on the death of his Saviour, who doth not derive his life from
it? Who can look into the gospel, and not fix on those lines
which either immediately and directly, or through some other
paths of divine grace and wisdom, do lead him thereunto?
And can any have believing thoughts concerning the death of
Christ, and not have his heart affected with ardent love unto
his person ? Christ in the gospel is evidently set forth cruci-
fied before us. Can any by the eye of faith look on this bleed-
ing, dying Redeemer, and suppose love unto his person to be
nothing but the work of fancy or imagination ? They know
the contrary, who always bear about in the body, ' the dying of
the Lord Jesus ;' as the Apostle speaks, 2 Cor. iv. 10. As his
whole name, in all that he did, is an ointment poured forth, for
MOTIVES UNTO THE LOVE OF CHRIST. 219
which the virgins love him, Cant.i. 3 ; so this precious perfume
of his death is that wherewith their hearts are ravished in a
peculiar manner.
Again ; as there can be no faith in Christ, where there is no
love unto him on the account of his mediatory acts ; so, where
it is not, the want of it casteth persons under the highest guilt
of ingratitude that our nature is liable unto. The highest ag-
gravation of the sin of angels was their ingratitude unto their
Maker. For whereas by his mere will and pleasure they were
stated in the highest excellency, pre-eminence, and dignity, that
he thought good to communicate unto any creatures, or it may
be, that any mere created nature is capable of in itself ; they
were unthankful for what they had so received from undeserv-
ed goodness and bounty, and so cast themselves into everlast-
ing ruin. But yet the sins of men in their ingratitude towards
Christ, on the account of what he hath done for them, is at-
tended with an aggravation above that of the angels. For al-
though the angels were originally instated in that condition of
dignity, which in this world we cannot attain unto, yet were
they not redeemed and recovered from misery, as we are.
In all the crowd of evil and wicked men that the world is
pestered withal, there are none by common consent so stigma-
tized for unworthy villainy as those who are signally ungrate-
ful for singular benefits. If persons are unthankful unto them,
if they have not the highest love for them, who redeem them
from ignominy and death, and instate them in a plentiful inher-
itance, (if any such instances may be given), and that with the
greatest expense of labour and charge ; mankind without any re-
gret doth tacitly condemn them unto greater miseries than those
which they were delivered from. What, then, will be the con-
dition of them whose hearts are not so affected with the medi-
ation of Christ, and the fruits of it, as to engage the best, the
choicest affections unto him? The gospel itself will be a sa-
vour of death unto such ungrateful wretches.
2. That which the Scripture principally insisteth on as the
motives of our love unto Christ, in his love unto us, which
was the principle of all his mediatory actings in our behalf.
Love is that jewel of human nature which commands a valua-
220 MOTIVES UNTO THE LOVE OF CHRIST.
tion wherever it is found. Let other circumstances be what
they will, whatever distances between persons may be made by
them, yet real love, where it is evidenced so to be, is not despis-
ed by any, but such as degenerate into profligate brutality. If
it be so stated as that it can produce no outward effects advan-
tageous unto them that are beloved, yet it commands a respect,
as it were, whether we will or no, and some return in its own
kind. Especially it doth so, if it be altogether undeserved, and
so evidenceth itself to proceed from a goodness of nature, and
an inclination unto the good of them on whom it is fixed. For
whereas the essential nature of love consisteth in willing good
unto them that are beloved ; where the act of the will is real,
sincere, and constantly exercised, without any defect of it on
our part ; no restraints can possibly be put upon our minds
from going out in some acts of love again upon its account,
unless all their faculties are utterly depraved by habits of bru-
tish and filthy lusts. But when this love, which is thus unde-
served, doth also abound in effects troublesome and chargeable
in them in whom it is, and highly beneficial unto them on
whom it is placed, if there be any such affection left in the na-
ture of any man, it will prevail unto a reciprocal love. And
all these things are found in the love of Christ unto that degree
and height, as nothing parallel unto it can be found in the
whole creation. I shall briefly speak of it under two general
heads :
1st, The sole spring of all the mediatory actings of Christ,
both in the susception of our nature, and in all that he did and
suffered therein, was his own mere love and grace, working by
pity and compassion. It is true, he undertook this work prin-
cipally with respect unto the glory of God, and out of love unto
him. But with respect unto us, his only motive unto it was
his abundant overflowing love. And this is especially remem-
bered unto us in that instance wherein it carried him through
the greatest difficulties ; namely, in his death, and the oblation
of himself on our behalf, Gal. ii. 20. Eph. v. 2, 25, 26. 1 John
iii. 16. Rev. i. 5, 6. This alone inclined the Son of God to
undertake the glorious work of our redemption, and carried him
through the death and dread which he underwent in the ac-
MOTIVES UNTO THE LOVE OF CHRIST. 221
complishment of it. Should I engage into the consideration of
this love of Christ, which was the great mean of conveying all
the effects of divine wisdom and grace unto the church ; that
glass which God chose to represent himself and all his good-
ness 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 redeem-
ed also; that mirror wherein the holy angels and blessed saints
shall for ever contemplate the divine excellencies in their suit-
able operations ; I must now begin a discourse much larger
than that which I have passed through : but it is not suited
unto my present design so to do. Nor considering the growing
apprehensions of many about the person of Christ, which are
utterly destructive of the whole nature of that love which we
ascribe unto him, do I know how soon a more distinct explica-
tion and defence of it may be called for. And this cause will
not be forsaken.
They know nothing of the life and power of the gospel, no-
thing of the reality of the grace of God, nor do they believe
aright one article of the Christian faith, whose hearts are not
sensible of the love of Christ herein. Nor is he sensible of the
love of Christ, whose affections are not therein drawn out unto
him. I say, they make a pageant of religion, a fable for the
theatre of the world, a business of fancy and opinion, whose
hearts are not really affected with the love of Christ in the sus-
ception and discharge of the work of mediation, so as to have
real and spiritually sensible affections for him. Men may bab-
ble things which they have learned by rote ; they have no real
acquaintance with Christianity, who imagine that the placing
of the most intense affections of our souls on the person of
Christ, the loving him with all our hearts because of his love,
our being overcome thereby, until we are sick of love, the con-
stant motions of our souls towards him with delight and adhe-
rence, are but fancies and imaginations. I renounce that reli-
gion, be it whose it will, that teacheth, insinuateth, or giveth
countenance unto such abominations. That doctrine is as dis-
crepant from the gospel as the Alcoran, as contrary to the ex-
perience of believers as what is acted in and by the devils,
222 MOTIVES UNTO THE LOVE OF CHRIST.
which instructs men unto a contempt of the most fervent love
unto Christ, or casts reflections upon it. I had rather choose
my eternal lot and portion with the meanest believer, who being
effectually sensible of the love of Christ, spends his days in
mourning that he can love him no more than he finds himself,
on his utmost endeavours for the discharge of his duty to do,
than with the best of them, whose vain speculations, and a
false pretence of reason, puff them up unto a contempt of these
things.
2dly, This love of Christ unto the church is singular in all
those qualifications which render love obliging unto recipro-
cal affections. It is so in its reality. There can be no love
amongst men, but will derive something from that disorder
which is in their affections, in their highest actings. But the
love of Christ is pure, and absolutely free from an allay. There
cannot be the least suspicion of any thing of self in it. And
it is absolutely undeserved. Nothing can be found amongst
men, that can represent or exemplify its freedom from any de-
sert on our part. The most candid and ingenuous love amongst
us, is when we love another for his worth, excellency, and use-
fulness, though we have no singular benefit of them ourselves.
But not the least of any of these things were found in them on
whom he set his love, until they were wrought in them, as ef-
fects of that love which he set upon them.
Men sometimes may rise up unto such a high degree and
instance in love, as they will even die-for one another ; but then
it must be on a superlative esteem which they have of their
worth and merit. It may be, saith the Apostle, treating of the
love of Christ, and of God in him, 'that for a good man even
one would dare to die.' Rom. v. 7. It must be for a good man,
one who is justly esteemed commune bonum, a public good to
mankind ; one whose benignity is ready to exercise loving-
kindness on all occasions, which is the estate of a good man ;
peradventure some would even dare to die for such a man.
This is the height of what love among men can arise unto ;
and if it hath been instanced in any, it hath been accompanied
with an open mixture of vain glory and desire of renown. But
the Lord Christ placed his love on us, that love from whence
MOTIVES UNTO THE LOVE OP CHRIST. 223
he died for us when we were sinners and ungodly ; that is,
every thing which might render us unamiable and undeserv-
ing. Though we were as deformed as sin could render us, and
more deeply indebted than the whole creation could pay or an-
swer, yet did he fix his love upon us, to free us from that con-
dition, and to render us meet for the most intimate society with
himself. Never was there love which had such effects, which
cost him so dear in whom it was, and proved so advantageous
unto them on whom it was placed. In the pursuit of it he un-
derwent every thing that is evil in his own person, and we re-
ceive every thing that is good in the favour of God, and eternal
blessedness.
On the account of these things, the Apostle aseribetli a con-
straining power unto the love of Christ, 2 Cor. v. 14. And if
it constraineth us unto any return unto him, it doth so unto that
of love in the first place. For no suitable return can be made
for love, but love, at least not without it. As love cannot be
purchased, ' for if a man would give all the substance of his
house for love, it would utterly be contemned,' Cant. viii. 7 ; so
if a man would give all the world for a requital of love, without
love it would be despised. To fancy that all the love of Christ
unto us consists in the precepts and promises of the gospel, and
all our love unto him, in the observance of his commands, with-
out a real love in him unto our persons, like that of a husband
unto a wife, Eph. v. 25, 26. or a holy affection in our hearts
and minds unto his person, is to overthrow the whole power of
religion, to despoil it of its life and soul, leaving nothing but the
carcase of it.
This love unto Christ, and unto God in him, because of his
love unto us, is the principal instance of divine love, the touch-
stone of its reality and sincerity. Whatever men may boast of
their affectionate endearments unto the divine goodness, if it be
not founded on a sense of this love of Christ and the love of
God in him, they are but empty notions they flourish withal,
and their deceived hearts feed upon ashes. It is in Christ alone
that God is declared to be love, without an apprehension where-
of none can love him as they ought. In him alone, that infi-
nite goodness which is the peculiar object of divine love, is
224 CONFORMITY UNTO CHRIST,
truly represented unto us, without any such deceiving phan-
tasms, as the workings of fancy, or depravation of reason, may
impose upon us. And on him doth the saving communication
of all the effects of it depend. And an infinite condescension is it
in the holy God, so to express his ' glory in the face of Jesus
Christ,' or to propose himself as the object of our love in and
through him. For, considering our weakness, as to an imme-
diate comprehension of the infinite excellencies of the divine na-
ture, or to bear the rays of his resplendent glory, seeing none
can see his face and live, it is the most adorable effect of divine
wisdom and grace, that we are admitted unto the contemplation
of them in the person of Jesus Christ.
There is yet farther evidence to be given unto this love unto
the person of Christ, from all those blessed effects of it which
are declared in the Scripture, and whereof believers have the
experience in themselves. But something I have spoken con-
cerning them formerly in my discourse about communion with
God ; and the nature of the present design will not admit of
enlargement upon them.
CHAP. XV.
CONFORMITY UNTO CHRIST, AND FOLLOWING HIS EXAMPLE.
The third thing proposed to declare the use of the person of
Christ in religion, is that conformity which is required of us
unto him. This is the great design and projection of all be-
lievers. Every one of them hath the idea or image of Christ
in his mind ; in the eye of faith, as it is represented unto him
in the glass of the gospel, 2 Cor. iii. 18. We behold his glory
in a glass, which implants the image of it on our minds. And
hereby the mind is transformed into the same image, made like
unto Christ so represented unto us, which is the conformity we
speak of. Hence every true believer hath his heart under the
AND FOLLOWING HIS EXAMPLE. 225
conduct of an habitual inclination and desire to be like unto
Christ. And it were, easy to demonstrate, that where this is
not, there is neither faith nor love. Faith will cast the soul
into the form or frame of the thing believed, Rom. vi. 17. And
all sincere love worketb, an assimulation. Wherefore the best
evidence of a real principle of the life of God in any soul, of the
sincerity of faith, love, and obedience, is an internal cordial en-
deavour, operative on all occasions, after conformity unto Jesus
Christ.
There are two parts of the duty proposed. The first re-
spects the internal grace and holiness of the human nature of
Christ. The other, his example in duties of obedience. And
both of them, both materially, as to the things wherein they
consist, and formally, as they were his, or in him, belong unto
the constitution of a true disciple.
1. Internal conformity unto his habitual grace and holiness,
is the fundamental design of a Christian life. That which is
the best without it, is a pretended imitation of his example in
outward duties of obedience. I call it pretended, because
where the first design is wanting, it is no more but so ; nor is
it acceptable unto Christ, nor approved by him. And there-
fore an attempt unto that end hath often issued in formality,
hypocrisy, and superstition. I shall therefore lay down the
grounds of this design, the nature of it, and the means of its
pursuit.
God, in the human nature of Christ, did perfectly renew that
blessed image of his on our nature, which we lost in Adam,
with an addition of many glorious endowments which Adam
was not made partaker of. God did not renew it in his nature,
as though that portion of it whereof he was made partaker, had
ever been destitute or deprived of it, as it is with the same na-
ture in all other persons. For he derived not his nature from
Adam in the same way that we do ; nor was he ever in Adam
as the public representative of our nature, as we were. But
our nature in him had the image of God implanted in it, which
was lost and separated from the same nature, in all other in-
stances of its subsistence. It pleased the Father that in him all
fulness should dwell, that he should be full of grace and truth,
29
226 CONFORMITY UNTO CHRIST,
and in all things have the pre-eminence. But of these gracious
endowments of the human nature of Christ, I have discoursed
elsewhere.
2. One end of God in filling the human nature of Christ
with all grace, in implanting his glorious image upon it, was,
that he might in him propose an example of what he would by
the same grace renew us unto, and what we ought in a way of
duty to labour after. The fulness of grace was necessary unto
the human nature of Christ, from its hypostatical union with
the Son of God. For whereas therein the ' fulness of the God-
head dwelt in him bodily,' it became ™ Syiov, an holy thing,
Luke i. 35. It was also necessary unto him, as unto his own
obedience in the flesh, wherein he fulfilled all righteousness,
did no sin, ' neither was guile found in his mouth,' 1 Pet. ii. 22.
And it was so unto the discharge of the office he undertook ;
for ' such an High Priest became us, who was holy, harmless,
undefiled, and separate from sinners,' Heb. 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 reno-
vation of the image of God in us, and of the glory that doth
ensue thereon. He is in the eye of God as the idea of what he
intends in us, in the communication of grace and glory ; and
he ought to be so in ours, as unto all that we aim at in a way
of duty.
He hath 'predestinated us to be conformed unto the image of
his Son, that he might be the first-born among many brethren,'
Rom. viii. 30. In the collation of all grace on Christ, God de-
signed to make 'him the first-born of many brethren;' that is,
not only to give him the power and authority of the first-born,
with the trust of the whole inheritance to be communicated
unto them, but also as the example of what he would bring
them unto. ' For both he that sanctifieth, and they that are
sanctified, are all of one, for which cause he is not ashamed to
call them brethren,' Heb. ii. 11. It is Christ who sanctifieth
believers ; yet is it from God, who first sanctified him, that he
and they might be of one, and so become brethren, as bearing
the image of the same Father. God designed and gave unto
Christ ' grace and glory ;' and he did it that he might be the
AND FOLLOWING HIS EXAMPLE. 227
prototype of what he designed unto us, and would bestow upon
us. Hence the Apostle shews that the effect of this predestina-
tion to conformity unto the image of the Son, is the communi-
cation of all effectual saving grace, with the glory that ensues
thereon. Ver. 30. ' Moreover, whom he did predestinate, them
he also called; and whom he called, them he also justified :
and whom he justified, them he also glorified.'
The great design of God in his grace is, that as we have borne
the image of the first Adam, in the depravation of our natures ;
so we should bear the image of the second, in their renovation.
As we have borne the image of the earthly, so we shall bear the
image of the heavenly,' 1 Cor. xv. 49. And as he is the pat-
tern of all our graces, so he is of glory also. All our glory
will consist in our being made like unto him, which, what it
is, doth not as yet appear, ] John iii. 2. For ' he shall change
even our vile body, that it may be fashioned like unto his glo-
rious body,' Phil. iii. 21. Wherefore the fulness of grace was
bestowed on the human nature of Christ, and the image of God
gloriously implanted thereon, that it might be the prototype
and example of what the church was through him to be made
partaker of. That which God intends for us, in the internal
communication of his grace, and in the use of all the ordinan-
ces of the church, is, that we may come unto the ' measure of
the stature of the fulness which is in Christ,' Eph. iv. 13.
There is a fulness of all grace in Christ. Hereunto are we to
be brought, according to the measure that is designed unto
every one of us. ' For unto every one of us is given grace, ac-
cording to the measure of the gift of Christ,' ver. 7. He hath
in his sovereign grace, assigned different measures unto those
on whom he doth bestow it. And therefore it is called the
stature, because as we grow gradually unto it, as men do unto
their just stature; so there is a variety in what we attain unto,
as there is in the statures of men, who are yet all perfect in
their proportion.
3. This image of God in Christ is represented unto us in the
gospel. Being lost from our nature, it was utterly impossible
we should have any just comprehension of it. There could be
no steady notion of the image of God, until it was renewed and
228 CONFORMITY UNTO CHRIST,
exemplified in the human nature of Christ. And thereon,
without the knowledge of him, the wisest of men have taken
those things to render men most like unto God which were ad-
verse unto him. Such were the most of those things which the
heathens adored as heroic virtues. But being perfectly exem-
plified in Christ, it is now plainly represented unto us in the
gospel. Therein ' with open face we behold as in a glass the
glory of the Lord, and are changed into the same image,' 2
Cor. iii. 18. The vail being taken away from divine revela-
tions by the doctrine of the gospel, and from our hearts by the
Lord the Spirit, we behold the image of God in Christ with
open face, which is the principal means of our being transform-
ed into it. The gospel is the declaration of Christ unto us, and
the glory of God in him, as unto many other ends, so in espe-
cial, that we might in him behold and contemplate that image
of God we are gradually to be renewed into. Hence we are so
therein to ' learn the truth as it is in Jesus, as to be renewed in
the spirit of our minds, and to put on that new man which
after God is created in righteousness and true holiness,' Eph.
jv. 20, — 24, that is, c renewed after the image of him who cre-
ated him,' Col. iii. 10.
4. It is therefore evident, that the life of God in us consists
in conformity unto Christ ; nor is the Holy Spirit as the prin-
cipal and efficient cause of it given unto us for any other end,
but to unite us unto him, and make us like him. Wherefore
the original gospel duty which animates and rectifies all others,
is a design for conformity unto Christ in all the gracious prin-
ciples and qualifications of his holy soul, wherein the image of
God in him doth consist. As he is the prototype and exemplar
in the eye of God for the communication of all grace unto us ;
so he ought to be the great example in the eye of our faith in
all our obedience unto God, in our compliance with all that he
requireth of us.
God himself, or the divine nature in its holy perfections, is
the ultimate object and idea of our transformation in the renew-
ing of our minds. And therefore under the Old Testament, be-
fore the incarnation of the Son, he proposed his own holiness
immediately as the pattern of the church. ' Be ye holy, for the
AND FOLLOWING HIS EXAMPLE. 229
Lord your God is holy,' Lev. xi. 44. xix. 2. xx. 5. But the
law made nothing perfect. For to complete this great injunc-
tion, there was yet wanting an express example of the holiness
required, which is not given us but in him, who is the 'first-
born, the image of the invisible God.'
There was a notion, even among the philosophers, that the
principal endeavour of a wise man was to be like unto God.
But in the improvement of it the best of them fell into foolish
and proud imaginations. Howbeit, the notion itself was the
principal beam of our primogenial light, the best relique of our
natural perfections. And those who are not some way under
the power of a design to be like unto God, are every way like
unto the devil. But those persons who had nothing but the
absolute essential properties of the divine nature to contemplate
on in the light of reason, failed all of them both in the notion itself
of conformity unto God, and especially in the practical improve-
ment of it. Whatever men may fancy to the contrary, it is the
design of the Apostle in sundry places of his writings to prove
that they did so, especially Rom. i. 1 Cor. i. Wherefore it was
an infinite condescension of divine wisdom and grace, glorious-
ly to implant that image of his, which we are to endeavour con-
formity unto, on the human nature of Christ, and then so ful-
ly to represent and propose it unto us in the revelation of the
gospel.
The infinite perfections of God, considered absolutely in
themselves, are accompanied with such an incomprehensible
glory, as is hard to conceive how they are the object of our
imitation. But the representation that is made of them in
Christ, as the image of the invisible God, is so suited to the
renewed faculties of our souls, so congenial unto the new crea-
ture, or the gracious principle of spiritual life in us, that the
mind can dwell on the contemplation of them, and be thereby
transformed into the same image.
Herein lies much of the life and power of Christian reli-
gion, as it resides in the souls of men. This is the prevailing
design of the minds of them that truly believe the gospel ; they
would in all things be like unto Jesus Christ. And I shall
230 CONFORMITY UNTO CHRIST,
briefly show: (1.) What is required hereunto : and, (2.) What
is to be done in a way of duty for the attaining that end.
1. A spiritual light to discern the beauty, glory, and amiable-
ness of grace in Christ, is required hereunto. We can have
no real design of conformity unto him, unless we have their
eyes, who ' saw his glory, the glory of the only begotten of the
Father, full of grace and truth,' John i. 14. Nor is it enough
that we seem to discern the glory of his person, unless we see
a beauty and excellency in every grace that is in him. ' Learn
of me,' saith he, ' for I am meek and lowly in heart,' Matth. xi.
29. If we are not able to discern an excellency in meekness and
lowliness of heart, (as they are things generally despised), how
shall we sincerely endeavour after conformity unto Christ in
them ? The like may be said of all other his gracious qualifi-
cations. His zeal, his patience, his self-denial, his readiness
for the cross, his love unto his enemies, his benignity to all
mankind, his faith and fervency in prayer, his love to God, his
compassion towards the souls of men, his unweariedness in do-
ing good, his purity, his universal holiness ; unless we have a
spiritual light to discern the glory and amiableness of them all
as they were in him, we speak in vain of any design for con-
formity unto him. And this we have not, unless God shine
into our hearts, to give us the knowledge of his glory in the
face of Jesus Christ. It is, I say, a foolish thing to talk of the
imitation of Christ, whilst really, through the darkness of our
minds, we discern not that there is an excellency in the things
wherein we ought to be like unto him.
2. Love unto them so discovered in a beam of heavenly
light, is required unto the same end. No soul can have a de-
sign of conformity unto Christ, but his, who so likes and loves
the graces that were in him, as to esteem a participation of
them in their power, to be the greatest advantage, to be the
most invaluable privilege that can in this world be attained.
It is the favour of his good ointments for which the virgins
love him. cleave unto him, and endeavour to be like him. In
that whereof we now discourse, namely, of conformity unto
him, he is the representative of the image of God unto us.
And if we do not love and prize above all things those gracious
AND FOLLOWING HIS EXAMPLE. 231
qualifications and dispositions of mind wherein it doth consist,
whatever we may pretend of the imitation of Christ in any
outward acts or duties of obedience, we have no design of con-
formity unto him. He who sees and admires the glory of
Christ as filled with these graces, as he was fairer than the
children of men, because grace was poured into his iips, unto
whom nothing is so desirable as to have the same mind, the
same heart, the same spirit that was in Christ Jesus ; he is
prepared to press after conformity unto him. And unto such
a soul, the representation of all these excellencies in the person
of Christ, is the great incentive, motive, and guide, in and
unto all internal obedience unto God.
That wherein we are to labour for this conformity may bo
reduced unto two heads :
1. An opposition unto all sin, in the root, principle, and
most secret springs of it, or original cleavings unto our nature.
'He did no sin, neither was there any guile found in his mouth.'
He was holy, harmless, undefiled, separate from sinners. He
was the Lamb of God without spot or blemish ; like unto us,
yet without sin. Not the least tincture of sin did ever make
an approach unto his holy nature. He was absolutely free
from every drop of that fomes which hath invaded us in our
depraved condition. Wherefore, to be freed from all sin, is
the first general part of an endeavour for conformity unto
Christ. And although we cannot perfectly attain hereunto in
this life, as we have not already attained, nor are already per-
fect, yet he who groaneth not in himself after it, who doth
not loathe every thing that is of the remainder of sin in him,
and himself for it, who doth not labour after its absolute and
universal extirpation, hath no sincere design of conformity
unto Christ, nor can so have. He who endeavours to be like
him, must ' purify himself, even as he is pure.' Thoughts
of the purity of Christ, in his absolute freedom from the least
tincture of sin, will not suffer a believer to be negligent at any
time, for the endeavouring the utter ruin of that which makes
him unlike unto him. And it is a blessed advantage unto
faith in the work of mortification of sin, that we have such a
pattern continually before us.
232 CONFORMITY UNTO CHRIST,
2. The due improvement of, and continual growth in every
grace, is the other general part of this duty. In the exercise
of his own all-fulness of grace, both in moral duties of obe-
dience, and the especial duties of his office, did the glory of Christ
on the earth consist. Wherefore, to abound in the exercise of
every grace, to grow in the root, and thrive in the fruit of them,
is to be conformed unto the image of the Son of God.
Secondly, The following the example of Christ in all duties
towards God and men, in his whole conversation on the earth,
is the second part of the instance now given concerning the use
of the person of Christ in religion. The field is large which
here lies before us, and filled with numberless blessed instan-
ces : I cannot here enter into it ; and the mistakes that have
been in a pretence unto it, requires that it should be handled
distinctly, and at large by itself, which, if God will, may be
done in due time. One or two general instances, wherein he
was most eminently our example, shall close this discourse.
1. His meekness, lowliness of mind, condescension unto all
sorts of persons ; his love and kindness unto mankind, his
readiness to do good unto all, with patience and forbearance,
are continually set before us in his example. I place them all
under one head, as proceeding all from the same spring of di-
vine goodness, and having effects of the same nature. With
respect unto them, it is required that ' 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 goodness unto us. In the
actings of these graces on all occasions did he declare and ma-
nifest the nature of God from whom he came. And this was
one end of his exhibition in the flesh. Sin had filled the world
with a representation of the devil and his nature, in mutual
hatred, strife, variance, envy, wrath, pride, fierceness, and rage
against one another, all which are of the old murderer. The
instances of a cured, of a contrary frame, were obscure and
weak in the best of the saints of old. But in our Lord Jesus,
the light of the glory of God herein first shone upon the world.
In the exercise of these graces which he most abounded in, be-
cause the sins, weaknesses, and infirmities of men gave conti-
AND FOLLOWING HIS EXAMPLE. 233
nual occasion thereunto, did he represent the divine nature, as
love, as infinitely good, benign, merciful, and patient, as delight-
ing in the exercise of these its holy properties. In them was
the Lord Christ our example in an especial manner. And they
do in vain pretend to be his disciples, to be followers of him,
who endeavour not to order the whole course of their lives in
conformity unto him in these things.
One Christian who is meek, humble, kind, patient, and use-
ful unto all, that condescends to the ignorance, weaknesses and
infirmities of others, that passeth by provocations, injuries, con-
tempt, with patience, and with silence, unless where the glory
and truth of God call for a just vindication ; that pitieth all
sorts of men in their failings and miscarriages, who is free from
jealousies and evil surmises, that loveth what is good in all
men, and all men even wherein they are not good, nor do good,
doth more express the virtues and excellencies of Christ, than
thousands can do with the most magnificent works of piety or
charity, where this frame is wanting in them. For men to pre-
tend to follow the example of Christ, and in the mean time to
be proud, wrathful, envious, bitterly zealous, calling for fire
from heaven to destroy men, or fetching it themselves from hell,
is to cry ' hail unto him,' and to crucify him afresh unto their
power.
2. Self-denial, readiness for the cross, -with patience in suf-
ferings, are the second sort of things which he calls all his dis-
ciples to follow his example in. It is the fundamental law of
his gospel, that if any one will be his disciple, he must deny
himself, take up his cross and follow him. These things in
him, as they are all of them summarily represented, Phil. ii.
5 — 8. by reason of the glory of his person, and the nature of
his sufferings, are quite of another kind than that we are called
unto. But his grace in them all is our only pattern, in what is
required of us. ' Christ hath suffered for us, leaving us an ex-
ample, that we should follow his steps, who, when he was re-
viled, reviled not again, when he suffered, he threatened not,'
1 Pet. ii. 21 — 23. Hence are we called to look unto 4 Jesus,
the author and finisher of our faith, who, for the joy that was
set before him, endured the cross, and despised the shame.' For
30
234 CONFORMITY UNTO CHRIST,
we are to 'consider him, who endured such contradiction of
sinners in himself, that we faint not,' Heb. xii. 2, 3. Blessed
be God for this example ; for the glory of the condescension,
patience, faith, and endurance of Jesus Christ in the extremity
of all sorts of sufferings. This hath been the pole-star of the
church in all its storms ; the guide, the comfort, supportment,
and encouragement of all those holy souls, who in their several
generations, have in their various degrees undergone persecu-
tion for righteousness sake, and yet continueth so to be unto
them who are in the same condition.
And I must say, as 1 have done on some other occasions in
the handling of this subject, that a discourse on this one instance
of the use of Christ in religion, from the consideration of the
person who suffered and set us this example, of the principle
from whence, and the end for which he did it ; of the variety of
evils of all sorts he had to conflict withal, of his invincible pa-
tience under them all, and immoveableness of love and compas-
sion unto mankind, even his persecutors, the dolorous afflictive
circumstances of his sufferings from God and men, the blessed
efficacious workings of his faith and trust in God unto the ut-
termost, with the glorious issue of the whole, and influence of
all these considerations unto the consolation and supportment
of the church, would take up more room and time, than what
is allotted unto the whole of that whereof it is here the least
part. I shall leave the whole under the shade of that blessed
promise, ' If so be that we suffer with him, we shall also be glo-
rified together ; for I reckon that the sufferings of this present
time are not to be compared with the glory that shall be reveal-
ed in us,' Rom. viii. 17, 18.
The last thing proposed concerning the person of Christ, was
the use of it unto believers, in the whole of their relation unto
God and duty towards him. And the things belonging there-
unto may be reduced unto these general heads:
1. Their sanctification, which consisteth in these four things :
(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.
AND FOLLOWING HIS EXAMPLE. 235
As, (I.) Adoption. (2.) Peace. (3.) Consolation and joy in life
and death. (4.) Spiritual gifts unto the edification of them-
selves and others, (5.) A blessed resurrection. (G.) Eternal
glory.
There are other things which also belong hereunto. As
their guidance in the course of their conversation in this world;
direction unto usefulness in all states and conditions ; patient
waiting for the accomplishment of God's promises to the church ;
the communication of federal blessings unto their families ; and
the exercise of loving-kindness towards mankind in general;
with sundry other concernments of the life of faith of the like
importance ; but they may be all reduced unto the general
heads proposed.
What should have been spoken with reference unto these
things, belongs unto these three heads :
1. A declaration that all these things are wrought in, and
communicated unto believers according to their various natures
by an emanation of grace and power from the person of Jesus
Christ, as the head of the church, as he who is exalted and
made a Prince and a Saviour, to give repentance and the for-
giveness of sins.
2. A declaration of the way and manner how believers do
live upon Christ in the exercise of faith, whereby according to
the promise and appointment of God, they derive from him the
whole grace and mercy whereof in this world they are made
partakers, and are established in the expectation of what they
shall receive hereafter by his power. And that two things do
hence ensue. (I.) The necessity of universal evangelical obe-
dience, seeing it is only in and by the duties of it, that faith is
or can be kept in a due exercise unto the ends mentioned. (2.)
That believers do hereby increase continually with the in-
crease of God, and grow up unto him who is the Head, until
they become the fulness of him who filleth all in all.
3. A conviction that a real interest in, and participation of
these things, cannot be obtained any other way, but by the ac-
tual exercise of faith on the person of Jesus Christ.
These things were necessary to be handled at large with re-
ference unto the end proposed. But for sundry reasons, the
236 INQUIRY INTO THE INFINITE WISDOM OF GOD,
whole of this labour is here declined. For some of the parti-
culars mentioned, I have already insisted on in other discourses
heretofore published, and that with respect unto the end here
designed. And this argument cannot be handled as it doth de-
serve unto full satisfaction, without an entire discourse concern-
ing the life of faith, which my present design will not admit of.
CHAP. XVI.
AN HUMBLE INQUIRY INTO, AND PROSPECT OF THE INFI-
NITE WISDOM OF GOD, IN THE CONSTITUTION OF THE
PERSON OF CHRIST, AND THE WAY OF SALVATION THERE-
BY.
From the consideration of the things before insisted on, we
may endeavour, according unto our measure, to take a view
of, and humbly adore the infinite wisdom of God in the holy
contrivance of this great 'mystery of godliness, God manifest
in the flesh.' As it is a spiritual evangelical mystery, it is an
effect of divine wisdom, in the redemption and salvation of the
church, unto the eternal glory of God. And as it is a great
mystery, so it is the mystery of the ' manifold wisdom of God,'
Eph. iii. 9, 10. that is, of infinite wisdom working in great
variety of actings and operations, suited unto, and expressive
of its own infinite fulness ; for herein were l all the treasures of
wisdom and knowledge ' laid up, and laid out, Col. ii. 3. An
argument this is, in some parts whereof divers of the ancient
writers of the church have laboured, some occasionally, and
some with express design. I shall insist only on those things
which Scripture light leads us directly unto. The depths of
divine wisdom in this glorious work are hid from the eyes of
all living. ' God alone understandeth the way thereof; and
he knoweth the place thereof;' as he speaks, Job xxviii. 21, 23.
Yet is it so glorious in its effects, that < destruction and death
IN THE CONSTITUTION OF THE PERSON OF CHRIST. 237
say, we have heard the fame of it with our ears,' ver. 12. The
fame and report of this divine wisdom reach even unto hell.
Those who eternally perish shall hear a fame of this wisdom
in the glorious effects of it towards the blessed souls above,
though some of them would not believe it here in the light of
the gospel, and none of them can understand it there, in their
everlasting darkness. Hence the report which they have of
this wisdom, is an aggravation of their misery. These depths
we may admire and adore, but we cannot comprehend : ' For
who hath known the mind of the Lord herein, or with whom
took he counsel V Concerning the original causes of his coun-
sels in this great mystery, we can only say, { O the depths of
the riches both of the wisdom and knowledge of God ! how
unsearchable are his judgments, and his ways past finding out !'
This alone is left unto us in the way of duty, that in the ef-
fects of them, we should contemplate on their excellency, so
as to give glory to God, and live in a holy admiration of
his wisdom and grace. For to give glory unto him, and ad-
mire him, is our present duty, until he ' shall come eternally
to be glorified in his saints, and admired in all them that be-
lieve,' 2 Thess. i. 10. We can do no more but stand at the
shore of this ocean, and adore its unsearchable depths. What
is delivered from them by divine revelation, we may receive
as pearls of price, to enrich and adorn our souls. l For secret
things belong unto the Lord our God, but those things which
are revealed unto us, that we may do the words of his law,'
Deut. xxix. 29. We shall not, therefore, in our inquiry into
this great mystery, intrude ourselves into the things which we
have not seen, but only endeavour a right understanding of
what is revealed concerning it. For the end of all divine re-
velation is our knowledge of the things revealed, with our
obedience thereon ; and unto this end, things revealed do be-
long unto us.
Some things in general are to be premised unto our present
inquiry.
1. We can have no view or due prospect of the wisdom of
God in any of his works, much less ill this of sending his Son
in the likeness of sinful flesh, or the constitution of his person,
238 INdUIRY INTO THE INFINITE WISDOM OF GOD,
and the work of redemption to be accomplished thereby, unless
we consider also the interest of the other holy properties of the
divine nature in them. Such are his holiness, his righteous-
ness, his sovereign authority, his goodness, love, and grace.
These are three excellencies of the divine nature piincipally
to be considered in all the external works of God :
(1.) His goodness, which is the communicative property
thereof. This is the eternal fountain and spring of all divine
communications. Whatever is good in and unto any crea-
ture, is an emanation from divine goodness. ' He is good, and
he doth good.' That which acts originally in the divine nature,
unto the communication of itself in any blessed or gracious
effects unto the creatures, is goodness.
(2.) Wisdom, which is the directive power or excellency of
the divine nature. Hereby God guides, disposeth, orders, and
directs all things unto his own glory, in and by their own im-
mediate proper ends, Prov. xvi. 4. Rev. iv. 11.
(3.) Power, which is the effective excellency of the divine
nature, effecting and accomplishing what wisdom doth design
and order.
Whereas wisdom therefore is that holy excellency or power
of the divine Being, wherein God designs, and whereby he
effects the glory of all the other properties of his nature, we
cannot trace the paths of it in any work of God, unless we
know the interest and concernment of those other properties
in that work. For that which wisdom principally designs, is
the glorification of them. And unto this end the effective
property of the divine nature, which is almighty power, al-
ways accompanies or is subservient unto the directive or in-
finite wisdom, which is requisite unto perfection in operation.
What infinite goodness will communicate ad extra,) what
it will open the eternal fountain of the divine Beinj and
all-sufficiency to give forth ; that infinite wisdom designs,
contrives, and directs to the glory of God ; and what wisdom
so designs, infinite power effects. See Isa. xl. 13 — 15, 17, 28.
2. We can have no apprehensions of the interest of the other
properties of the divine nature, in] this great mystery of god-
liness, whose glory was designed in infinite wisdom, without
IN THE CONSTITUTION OF THE PERSON OF CHRIST. 239
the consideration of that state and condition of our own, where-
in they are so concerned. That which was designed unto the
eternal glory of God in this great work of the incarnation of his
Son, was the redemption of mankind, or the recovery and sal-
vation of the church. "What hath been disputed by some con-
cerning it, without respect unto the Son of man, and the salva-
tion of the church, is curiosity, and indeed presumptuous folly.
The whole scripture constantly assigneth this sole end of that
effect of divine godness and wisdom, yea asserts it as the only
foundation of the gospel, John iii. 16. Wherefore unto a due
contemplation of divine wisdom in it, it is necessary we should
consider what is the nature of sin, especially of that first sin,
wherein our original apostacy from God did consist : what
was the condition of mankind thereon ; what is the concern-
ment of the holy God therein, on the account of the blessed
properties of his nature ; what way was suited unto our recov-
ery, that God might be glorified in them all. Without a pre-
vious consideration of these things, we can have no due con-
ceptions of the wisdom of God in this glorious work, which
we inquire after. Wherefore I shall so far speak of them, that
if it be the will of God, the minds of those who read and con-
sider them, may be opened and prepared to give admittance
unto some rays of that divine wisdom in this glorious work, the
lustre of whose full light we are not able in this world to be-
hold.
When there was a visible pledge of the presence of God in the
bush that burned and was not consumed, Moses said, he would
' turn aside to see that great sight,' Exod. iii. 3. And this great
representation of the glory of God being made and proposed
unto us, it is certainly our duty to divert from all other occa-
sions unto the contemplation of it. But as Moses was then com-
manded to put off his shoes, the place whereon he stood being
holy ground ; so it will be the wisdom of him that writes, and
of them that read, to divest themselves of all carnal affections
and imaginations, that they may draw nigh unto this great ob-
ject of faith with due reverence and fear.
The first thing we are to consider in order unto the end pro-
posed is, The nature of our sin and apostacy from God. For
240 INQUIRY INTO THE INFINITE WISDOM OF GOD,
from thence we must learn the concernment of the divine ex-
cellencies of God in this work. And there are three things
that were eminent therein.
First, A reflection on the honour of the holiness and wisdom
of God, in the rejection of his image. He had newly made
man in his own image. And this work he so expresseth, as to
intimate a peculiar effect of divine wisdom in it, whereby it
was distinguished from all other external works of creation
whatever, Gen. i. 26. 27. ' And God said, Let us make man
in our own image, after our likeness : so God created man in his
own image, in the image of God created he him.' Nowhere is
there such an emphasis of expression concerning any work of
God. And sundry things are represented as peculiar therein.
1. That the word of consultation and that of execution are
distinct. In all other works of creation, the word of determi-
nation and execution was the same. When he created light,
which seems to be the beauty and glory of the whole creation,
he only said, ' Let there be light, and there was light,' Gen. i. 3.
So was it with all other things. But when he comes unto the
creation of man, another process is proposed unto our faith.
These several words are distinct, not in time, but in nature :
' God said, Let us make man in our own image and likeness ;'
and thereon it is added distinctly, as the execution of that an-
tecedent counsel, ' So God made man in his own image.' This
puts a signal eminency on this work of God.
2. A distinct peculiar concernment of all the persons of the
holy Trinity, in their consultation and operation, is in like
manner proposed unto us. ' And God said, Let us make man.'
The truth hereof I have sufficiently evinced elsewhere, and
discovered the vanity of all other glosses and expositions.
The properties of the divine nature, principally and originally
considerable in all external operations, (as we have newly ob-
served), are goodness, wisdom, and power. In this great work,
divine goodness exerted itself eminently and effectually in the
person of the Father ; the eternal fountain and spring, as of
the divine nature, so of all divine operations. Divine wisdom
acted itself peculiarly in the person of the Son, this being the
principal notion thereof, the eternal wisdom of the Father.-
IN THE CONSTITUTION OP THE PERSON OF CHRIST. 24.1
Divine power wrought effectually in the person of the Holy-
Spirit, who is the immediate actor of all divine operations.
3. The proposition of the effecting this work, being by way
of consultation, represents it as a signal effect of infinite wisdom.
These expressions are used to lead us unto the contemplation
of that wisdom.
Thus God made man in his own image, that is, in such a
recMtude of nature as represented his righteousness and holi-
ness in such a state and condition as had a reflection on it of
his power and rule. The former was the substance of it, the
latter a necessary consequent thereof. This representation, I
say, of God, in power and rule, was not that image of God
wherein man was created, but a consequent of it. So the words
and their order declare. ' Let us make man in our image and
after our likeness : and let them have dominion 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 con-
sist solely in these things. Wherefore the loss of the image of
God, was not originally the loss of power and dominion, or a
right thereunto : but man was deprived of that right, on the
loss of that image which it was granted unto. Wherein it did
consist, see Eccl. vii. 29. Eph. iv. 24.
Three things God designed in this communication of his
image unto our nature, which were his principal ends in the
creation of all things here below. And therefore was divine
wisdom more eminently exerted therein, than in all the other
works of this inferior creation.
1. The first was, That he might therein make a representa-
tion of his holiness and righteousness among his creatures.
This was not done in any other of them. Characters they had
on them of his goodness, wisdom and power. In these things
{ the heavens declare the glory of God, and the firmament shew-
eth his handy work.' His eternal power and Godhead are
manifest in the things that are made. But none of them, not
the whole fabric of heaven and earth, with all their glorious or-
naments and endowments, were either fit or able to receive any
impressions of his holiness and righteousness, of any of the
31
242 INQUIRY INTO THE INFINITE WISDOM OF GOD,
moral perfections, or universal rectitude of his nature. Yet in
the demonstration and representation of these things doth the
glory of God principally consist. Without them he could not
be known and glorified as God. "Wherefore he would have an
image and representation of them in the creation, here below.
And this he will always have so long as he will be worshipped
by any of his creatures. And therefore when it was lost in
Adam, it was renewed in Christ ; as hath been declared.
2. The second was, That it might be a means of rendering
actual glory unto him, from all other parts of the creation.
Without this, which is as the animating life and form of the
whole, the other creatures arebut as a dead thing. They could not
any way declare the glory of God, but passively and objectively.
They were as an harmonious well-tuned instrument, which
gives no sound, unless there be a skilful hand to move and act
it. What is light, if there be no eye to see it 1 or what is music,
if there be no ear to hear it? How glorious and beautiful soever
any of the works of creation appear to be, from impressions of
divine power, wisdom, and goodness on them ; yet without this
image of God in man, there was nothing here below to under-
stand God in them, to glorify God by them. This alone is that,
whereby in a way of admiration, obedience, and praise, we
were enabled to render unto God all the glory which he design-
ed from those works of his power.
3. The third was, That it might be a means to bring man
unto that eternal enjoyment of himself, which he was fitted for,
and designed unto. For this was to be done in a way of obe-
dience : ' Do this and live,' was that rule of it which the nature
of God and man, with their mutual relation unto one another,
did require. But we were made meet for this obedience, and
enabled unto it, only by virtue of this image of God implanted
in our natures. It was morally a power to live unto God in
obedience, that we might come to the enjoyment of him in glo-
ry.— Evident it is, that these were the principal ends of God in
the creation of all things. Wherefore this constitution of our
nature, and the furnishment of it with the image of God, was
the most eminent effect of infinite wisdom in all the outward
works of the divine nature.
IN THE CONSTITUTION OF THE PERSON OP CHRIST. 243
Secondly, In the entrance of sin, and by apostacy from God,
man voluntarily rejected and defaced this blessed representation
of the righteousness and holiness of God, this great effect of his
goodness and wisdom, in its tendency unto his eternal glory,
and our enjoyment of him. No greater dishonour could be
done unto him, no endeavour could have been more pernicious
in casting contempt on his counsel. For as his holiness,
which was represented 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. Hereon there remained nothing in all the creation here
below, whereby any representation might be made of God's
holiness and righteousness, or any of the moral perfections of
his nature. How could it be done, this image being lost out of
the world 1 The brute inanimate part of the creation, however
stupenduously great in its matter, and glorious in its outward
form, was no way capable of it. The nature of man under the
loss of this image, fallen, depraved, polluted, and corrupted,
gives rather a representation and image of Satan, than of God.
Hence, instead of goodness, love, righteousness, holiness, peace,
all virtues usefully communicative and effective of the good of
the whole race of mankind, which would have been effects of
this image of God, and representatives of his nature, the whole
world from and by the nature of man, is tilled with envy, ma-
lice, revenge, cruelty, oppression, and all engines of promoting
self, whereunto man is wholly turned, as fallen off from God.
He that would learn the divine nature, from the representation
that is made of it, in the present actings of the nature of man,
will be gradually led unto the devil instead of God. Where-
fore, no greater indignity could be offered unto divine wisdom
and holiness, than there was in this rejection of the image of
God wherein we were created.
2. There was no way left whereby glory might redound un-
to God, from the remainder of the creation here below. For
the nature of man alone was designed to be the way and means
of it, by virtue of the image of God implanted on it. Where-
fore man, by sin, did not only draw off himself from that rela-
244 INQUIRY INTO THE INFINITE WISDOM OF GOD,
tion unto God wherein he was made, but drew off the whole
creation here below with himself, into an uselessness unto his
glory. And upon the entrance of sin, before the cure of our
apostacy was actually accomplished, the generality of mankind
divided the creatures into two sorts ; those above, or the hea-
venly bodies, and those here below. Those of the first sort
they worshipped as their gods ; and those of the other sort they
abused unto their lusts. Wherefore God was every way dis-
honoured in and by them all ; nor was there any glory given
him on their account. What some attempted to do of that na-
ture, in a wisdom of their own, ended in folly, and a renewed
dishouour of God, as the Apostle declares, Rom. i. IS, 19, 21,
22.
3. Man hereby lost all power and ability of attaining that
end for which he was made ; namely, the eternal enjoyment of
God. Upon the matter, and as much as in us lay, the whole
end of God in the creation of all things here below, was utterly
defeated. But that which was the malignity and poison of this
sin, was the contempt that was cast on the holiness of God,
whose representation, and all its express characters, were utter-
ly despised and rejected therein. Herein then lay the concern-
ment of the holiness or righteousness of God in this sin of our
nature, which we are inquiring after. Unless some reparation
be made for the indignity cast upon it in the rejection of the
image and representation of it, unless there be some way where-
by it may be more eminently exalted in the nature of man. than
it was debased and despised in the same nature ; it was just,
equal, righteous with God, that which becomes the rectitude
and purity of his nature, that mankind should perish eternally
in that condition whereinto it was cast by sin. It was not
therefore consistent with the glory of God, that mankind should
be restored, that this nature of ours should be brought unto the
enjoyment of him, unless his holiness be more exalted, be more
conspicuously represented in the same nature, than ever it was
depressed or despised thereby. The demonstration of its glory
in any other nature, as in that of angels, would not serve unto
this end, as we shall see afterwards.
We must now a little return unto what we before laid down.
IN THE CONSTITUTION OF THE PERSON OF CHRIST. 245
Wisdom being the directive power of all divine operations, and
the end of all those operations being the glory of God himself,
or the demonstration of the excellencies of the holy properties
of his nature, it was incumbent thereon to provide for the ho-
nour and glory of divine holiness in an exaltation answerable
unto the attempt for its debasement. Without the consideration
hereof, we can have no due prospect of the actings of infinite
wisdom in this great work of our redemption and recovery by
the incarnation of the Son of God.
Thirdly, Sin brought disorder and disturbance into the whole
rule and government of God. It was necessary from the infi-
nite wisdom of God, that all things should be made in perfect
order and harmony, all in a direct subordination unto his glory.
There could have been no original defect in the natural or mo-
ral order of things, but it must have proceeded from a defect in
wisdom. For the disposal of all things into their proper order,
belonged unto the contrivance thereof. And the harmony of
all things among themselves, with all their mutual 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 be-
ginning ; when God himself beheld the universe, and ' lo it
was exceeding good.'
All things being thus created and stated, it belonged unto
the nature of God to be the rector and disposer of them all.
It was not a mere free act of his will, whereby God chose to
rule and govern the creation, according unto the law of the na-
ture of all things, and their relation unto him ; but it was ne-
cessary from his divine being and excellencies, that so he
should do. Wherefore it concerned both the wisdom and
righteousness of God, to take care that either all things should
be preserved in the state wherein they were created, and no dis-
order be suffered to enter into the kingdom and rule of God, or
that in a way suited unto them, his glory should be retrieved
and re-established. For God is not the God of confusion,
leither the author nor approver of it, neither in his works, nor
246 INQUIRY INTO THE INFINITE WISDOM OF GOD,
in his rule. But sin actually brought disorder into the kingdom
and rule of God. And this it did not in any one particular in-
stance, but that which was universal as unto all things here
below. For the original harmony and order of all things con-
sisted in their subordination unto the glory of God. But this
they all lost, as was before declared. Hence he who looked on
them in their first constitution, and to manifest his complacency
in them, affirmed them to be exceeding good, immediately on
the entrance of sin, pronounced a curse on the whole earth, and.
all things contained therein.
To suffer this disorder to continue unrectified, was not con-
sistent with the wisdom and righteousness of God. It would,
make the kingdom of God to be like that of Satan, full of dark-
ness and confusion. Nothing is more necessary unto the good,
of the universe, and without which it were better it were anni-
hilated, than tbe preservation of the honour of God in his go-
vernment. And this could no otherwise be done, but by the
infliction of a punishment proportionable in justice unto the
demerit of sin. Some think this might be done by a free dis-
mission of sin, or a passing it over without any punishment at
all. But what evidence should we then have that good and
evil were not alike, and almost equal unto God in his rule, that
he doth not like sin as well as uprightness? Nor would this
supposition leave any grounds of exercising justice among men.
For if God in his rule of all things dismissed the greatest sin
without any penalty inflicted, what reason have we to judge
that evils among ourselves should at all be punished? That
therefore be far from God, that the righteous should be as the
wicked ; shall not the judge of all the world do right ?
Wherefore the order of God's rule being broken, as it con-
sisted in the regular obedience of the creature, and disorder
with confusion being brought thereby into the kingdom and go-
vernment of God ; his righteousness, as it is the rectoral virtue
and power of the divine nature, required that his glory should
be restored, by reducing the sinning creature again into order
by punishment. Justice therefore must be answered and com-
plied withal herein, according unto its eternal and unanswera-
IN THE CONSTITUTION OF THE PERSON OF CHRIST. 247
ble law, in a way suited unto the glory of God, or the sinning
creature must perish eternally.
Herein the righteousness of God, as the rectoral virtue of the
divine nature, was concerned in the sin and apostacy of men.
The vindication and glory of it, to provide, that in nothing it
were eclipsed or diminished, was incumbent on infinite wisdom
according unto the rule before laid down. That must direct
and dispose of all things anew unto the glory of the righteous-
ness of God, or there is no recovery of mankind. And in our
inquiry after the impressions of divine wisdom, on the great
and glorious means of our restoration under consideration, this
provision made thereby for the righteousness of God in his rule
and government of all, is greatly to be attended unto.
Fourthly, Man by sin put himself into the power of the devil,
God's greatest adversary. The devil had, newly by rebellion
and apostacy from his first condition, cast himself under the
eternal displeasure and wrath of God. God had righteously
purposed in himself, not to spare him, nor contrive any way
for his deliverance unto eternity. He on the other side was
become obdurate in his malice and hatred of God, designing
his dishonour, and the impeachment of his glory, with the ut-
most of his remaining abilities. In this state of things, man vo-
luntarily leaves the rule and conduct of God, with all his de-
pendence upon him, and puts himself into the power of the
devil. For he believed Satan above God ; that is, placed his
faith and confidence in him, as unto the way of attaining bless-
edness and true happiness. And in whom we place our trust
and confidence, them do we obey, whatever we profess. Herein
did God's adversary seem for a season to triumph against him,
as if he had defeated the great design of his goodness, wisdom,
and power. So he would have continued to do, if no way had
been provided for his disappointment.
This, therefore, also belonged unto the care of divine wisdom ;
namely, that the glory of God in none of the holy properties of
his nature did suffer any diminution hereby. All this, and in-
conceivably more than we are able to express, being contained
in the sin of our apostacy from God ; it must needs follow, that
the condition of all mankind became thereby inexpressibly evil.
248 INQUIRY INTO THE INFINITE WISDOM OF GOD,
As we hud done all the moral evil which our nature was capa*
ble to act, so it was meet we should receive all the penal evil
which our nature was capable to undergo. And it all issued
in death temporal and eternal, inflicted from t,he wrath of God.
This is the first thing to be considered in our tracing the foot-
steps of divine wisdom in our deliverance by the incarnation of
the Son of God. Without due conceptions of the nature of
this sin and apostacy, of the provocation given unto God there-
by, of the injury attempted to be done unto the glory of all his
properties, of his concernment in their reparation, with the un-
speakable misery that mankind was fallen into, we cannot
have the least view of the glorious actings of divine wisdom in
our deliverance by Christ. And therefore the most of those
who are insensible of these things, do wholly reject the princi-
pal instances of infinite wisdom in our redemption, as we shall
yet see farther afterwards. And the great reason why the glory
of God in Christ, doth so little irradiate the minds of many,
that it is so much neglected and despised, is because they are
not acquainted nor affected with the nature of our first sin and
apostacy, neither in itself, nor in its woful effects and conse-
quents.
But on the supposition of these things, a double inquiry ari-
seth with reference unto the wisdom of God, and the other holy
properties of his nature immediately concerned in our sin and
apostacy.
1. Whereas man by sin had defaced the image of God, and
lost it, whereby there was no representation of his holiness and
righteousness left in the whole creation here below ; no way
of rendering any glory to him, in, for, or by any other of his
works ; no means to bring man unto the enjoyment of God for
which he was made ; and whereas he had brought confusion
and disorder into the rule and kingdom of God, which, accord-
ing unto the law of creation and its sanction, could not be
rectified but 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 the divine nature, that all mankind should be left
eternally in this condition, without remedy or relief; or whe-
IN THE CONSTITUTION OF THE PERSON OF CHRIST. 249
ther there were not a condecency and suitableness unto them,
that at least our nature in some portion of it should be restored.
2. Upon a supposition that the granting of a recovery was
suited unto the holy perfections of the divine nature, acting
themselves by infinite wisdom, what rays of that wisdom may
we discern in the finding out and constitution of the way and
means of that recovery ?
The first of these I shall speak but briefly unto in this place,
because I have treated more largely concerning it in another.
For there are many things which argue a condecency unto the
divine perfections herein ; namely, that mankind should not be
left remediless in that gulf of misery whereinto he was plung-
ed. I shall at present only insist on one of them.
God had originally created two sorts of intellectual creatures
capable of the eternal enjoyment of himself; namely, angels
and men ; that he would so make either sort or both, was a
mere effect of his sovereign wisdom and pleasure. But on a
supposition that he would so make them, they must be made
for his glory. These two sorts thus created, lie placed in seve-
ral habitations prepared for them, suitable unto their natures,
and the present duties required of them ; the angels in heaven
above, and men on earth below. Sin first invaded the nature
of angels, and cast innumerable multitudes of them out of their
primitive condition. Hereby they lost their capacity of, and
right unto that enjoyment of God, which their nature was pre-
pared and made meet for. Neither would God ever restore
them thereunto. And in the instance of dealing with them,
when he 'spared them not, but shut them up in chains of ever-
lasting darkness unto the judgment of the great day,' he mani-
festei how righteous it was to leave sinning apostate creatures
in everlasting misery. If any thing of relief be provided for
any of them, it is a mere effect of sovereign grace and wisdom,
whereunto God was no way obliged. Howbeitthe whole angeli-
cal nature that was created in a capacity for the eternal enjoy-
ment of God, perished not. Nor doth it seem consistent with
the wisdom and goodness of God, that the whole entire species
or kind of creatures made capable of glory in the eternal en-
joyment of him, should at once immediately be excluded from
32
250 INQUIRY INTO THE INFINITE WISDOM OF GOD,
it. That such a thing should fall out as it were accidentally,
without divine provision and disposal, would argue a defect in
wisdom, and a possibility of a surprisal into the loss of the
whole glory he designed in the creation of all things. And to
have it a mere effect of divine ordination and disposal, is as lit-
tle consistent with his goodness. Wherefore the same nature
which sinned and perished in the angels that fell, abideth in
the enjoyment of God, in those myriads of blessed spirits, which
'left not their first habitation.'
The nature of man was in like manner made capable of the
eternal enjoyment of God. This was the end for which it
was created, unto the glory of him by whom it was made.
For it became the divine wisdom and goodness, to give unto
every thing an operation and end suited unto its capacity.
And these in this race of intellectual creatures, were to live
unto God, and to come unto the eternal enjoyment of him.
This operation and end their nature being capable of, they be-
ing suited unto it, unto them it was designed. But sin enter-
ed them also ; we also '• sinned, and came short of the glory of
God.' The inquiry hereon is, whether it became the divine
goodness and wisdom, that this whole nature, in all that were
partakers of it, should fail and come short of that end for which
alone it was made of God. For whereas the angels stood in
their primitive condition, every one in his own individual
person, the sin of some did not prejudice others, who did not
sin actually themselves. But the whole race of mankind stood
all in one common head and state ; from whom they were to
be educed and derived by natural generation. The sin and
apostacy of that one person, was the sin and apostacy of us all.
In him all sinned and died. Wherefore^ unless there be a re-
covery made of them, or of some from among them, that whole
species of intellectual nature, the whole kind of it, in all its
individuals, which was made capable of doing the will of
God, so as to come unto the eternal fruition of him, must be
eternally lost and excluded from it. This, we may say, be-
came not the wisdom and goodness of God, no more than it would
have done to have suffered the whole angelical nature in all its
individuals to have perished for ever. No created understand-
IN THE CONSTITUTION OF THE PERSON OF CHRIST. 251
ing could have been able to discern the glory of God in such
a dispensation, whereby it would have had no glory. That
the whole nature, in all the individuals of it, which was framed
by the power of God out of nothing, and made what it was for
this very end, that it might glorify him, and come unto the
enjoyment of him, should eternally perish, if any way of re-
lief for any portion of it were possible unto infinite wisdom,
doth not give an amiable representation of the divine excellen-
cies unto us.
It was therefore left on the provision of infinite wisdom,
that this great effect of recovering a portion of fallen mankind
out of this miserable estate, wherein there was a suitableness,
a condecency unto the divine excellencies, should be produced.
Only it was to be done on and by a free act of the will of God ;
for otherwise there was no obligation on him from any of his
properties so to do.
But it may be yet said, on the other side, that the nature of
man was so defiled, so depraved, so corrupted, so alienated and
separated from God, so obnoxious unto the curse by its sin and
apostacy, that it was not reparable to the glory of God ; and
therefore it would not argue any defect in divine power, nor
any unsuitableness unto divine wisdom and goodness, if it
were not actually repaired and restored. I answer two
things :
I. The horrible nature of the first sin, and the heinousness
of our apostacy from God therein, were such and so great, as
that God thereon might righteously and suitably unto all the
holy properties of his nature, leave mankind to perish eter-
nally in that condition whereinto they had cast themselves.
And if he had utterly forsaken the whole race of mankind in
that condition, and left them all as remediless as the fallen an-
gels, there could have been no reflection on his goodness, and
an evident suitableness unto his justice and holiness. Where-
fore, wherever there is any mention in the Scripture of the
redemption or restoration of mankind, it is constantly proposed
as an effect of mere sovereign grace and mercy, see Eph. i.
3 — 11. And those who pretend a great difficulty at present
in the reconciliation of the eternal perishing of the greatest
252 INQUIRY INTO THE INFINITE WISDOM OF GOD,
part of mankind, with those notions we have of the divine
goodness, seem not to have sufficiently considered what was
contained in onr original apostacy from God ; nor the right-
eousness of God in dealing with the angels that sinned. For
when man had voluntarily broken all the relation of love and
moral good between God and him, had defaced his image, the
only representation of his holiness and righteousness in this
lower world, and deprived him of all his glory from the works
of his hands, and had put himself into the society, and under
the conduct of the devil ; what dishonour could it have been
unto God, what diminution would there have been of his
glory, if he had left him unto his own choice, to eat for ever of
the fruit of his own ways, and to be filled with his own devices
unto eternity ? It is only infinite wisdom that could find out
a way for the salvation of any one of the whole race of man-
kind, so as that it might be reconciled unto the glory of his
holiness, righteousness, and rule. Wherefore, as we ought al-
ways to admire sovereign grace in the few that shall be saved 5
so we have no ground to reflect on divine goodness in the mul-
titudes that perish, especially considering that they all volun-
tarily continue in their sin and apostacy.
2. I grant the nature of man was not reparable nor recover-
able, by any such actings of the properties of God as he had ex-
erted in the creation and rule of all things. Were there not other
properties of the divine nature than what were discovered and
revealed in the creation of all; were not some of them so declar-
ed capable of an exercise in another way, or in higher degrees
than what had as yet been instanced in, it must be acknowledg-
ed that the reparation of mankind could not be conceived com-
pliant with the divine excellencies, nor to be effected by them.
1 shall give one instance in each sort ; namely, first in proper-
ties of another kind than any which had been manifested in the
works of creation, and then the actings of some of them so mani-
fested, in another way, or farther degree than what they were
before exerted in or by.
(1.) Of the first sort, are love, grace, and mercy, which I refer
unto one head ; their nature being the same, as they have re-
spect unto sinners. For although these were none of them mani-
IN THE CONSTITUTION OF THE PERSON OF CHRIST. 253
tested in the works of creation, yet are they no less essential
properties of the divine nature, than either power, goodness, or
wisdom. With these it was that the reparation of our nature
was compliant, unto them it had a condecency, and the glory
of them infinite wisdom designed therein. That wisdom
on which it is incumbent to provide for the manifesta-
tion of all the other properties of God's nature, contrived
this work unto the glory of his love, mercy, and grace, as in the
gospel it is every where declared.
(2.) Ot the second sort is divine goodness. This as the com-
municative property of the divine nature, had exerted itself in
the creation of all things. Howbeit, it had not done so per-
fectly, it had not done so to the uttermost. But the nature of
goodness being communicative, it belongs unto its perfection,
to act itself unto the uttermost ; this it had not yet done in the
creation. Therein God made man, and acted his goodness in
the communication of our being unto us, with all its endow-
ments. Bat there yet remained another effect of it, which was
that God should be made man, as the way unto, and the means
of our recovery.
These things being premised, we proceed to inquire more par-
ticularly by what way and means the iecovery of mankind
might be wrought, so as that God might be glorified thereby.
If fallen man be restored and reinstated in his primitive con-
dition, or brought into a better, it must either be by himself, or by
some other undertaking for him. For it must be done by some
means or other. So great an alteration in the whole state of
things was made by the entrance'of sin, that it was not consistent
with the glory of any of the divine excellencies, that a restora-
tion of all things should be made by a mere act of power, with-
out the use of any means for the removal of the cause of that
alteration. That man himself could not be this means ; that
is, that he could not restore himself, is openly evident. Two
ways there were whereby he might attempt it, and neither jointly
nor severally could he do any thing in them.
First, He might do it by returning unto obedience unto God
on his own accord. He fell off' from God on his own accord by
disobedience through the suggestion of Satan. Wherefore, a
254 INQ.UIRY INTO THE INFINITE WISDOM OF GOD,
voluntary return unto his former obedience, would seem to re-
duce all things unto their first estate. But this way was both
impossible, and upon a supposition of it, would have been in-
sufficient unto the end designed. For,
1. This he could not do ; he had by his sin and fall lost that
power whereby he was able to yield any acceptable obedience
unto God. And a return unto obedience is an act of greater
power than a persistency in the way and course of it, and more
is required thereunto. But all man's original power of obedi-
ence consisted in the image of God. This he had defaced in
himself, and deprived himself of. Having therefore lost that
power which should have enabled him to live unto God in his
primitive condition, he could not retain a greater power in the
same kind to return thereunto. This indeed was that which
Satan deceived and deluded him withal ; namely, that by his
disobedience he should acquire new light and power, which
he had not yet received ; he should be like unto God. But he was
so farfromany advantage by his apostacy, thatone part of his mis-
ery consisted in the loss of all power or ability to live unto God.
This is the folly of that Pelagian heresy, which is now a third
time attempting to impose itself on the Christian world. It sup-
poseth that men have a power of their own to return unto God,
after they had lost the power they had of abiding with him. It
is not indeed as yet pretended by many, that the first sin was a
mere transient act, that no way vitiated our nature, or impaired
the power, faculty, or principle of obedience in us. A wound
they say, a disease, a weakness it brought upon us, and render-
ed us legally obnoxious unto death temporal, which we were
naturally liable unto before. Wherefore, it is not said that men
can return unto that perfect obedience which the law required ;
but that they can comply with, and perform that which the gos-
pel requireth in the room thereof. For they seem to suppose that
the gospel is not much more but an accommodation of the rule of
obedience unto our present reason and abilities, with some mo-
tives unto it, and an example for it in the personal obedience
and suffering of Christ. For whereas man forsook the law of
obedience first prescribed unto him, and fell into various inca-
pacities of observing it, God did not, as they suppose, in and by
IN THE CONSTITUTION OF THE PERSON OF CHRIST. 255
the gospel, provide a righteousness whereby the law might be
fulfilled, and effectual grace to raise up the nature of man unto
the performance of acceptable obedience ; but only brings down
the law and the rule of it into a compliance unto our weakened,
diseased, depraved nature ; than which, if any thing can be
spoken more dishonourably of the gospel, I know it not. How-
ever, this pretended power of returning unto some kind of obe-
dience, but not that which was required of us in our primitive
condition, is no way sufficient unto our restoration, as is evi-
dent unto all.
2. As man could not effect his own recovery, so he would
not attempt it. For he was fallen into that condition where-
in, in the principles of all his moral operations, he was at en-
mity against God; and whatever did befal him, he would
choose to continue in his state of apostacy. For he was wholly
alienated from the life of God. He likes it not, as that which
is incompliant with his dispositions, inclinations, and desires,
as inconsistent with every thing wherein he plaeeth his in-
terest. And hence, as he cannot do what he should through
impotency, he will not do even what he can through obstina-
cy. It may be we know not distinctly what to ascribe unto
man's impotency, and what unto his obstinacy. But between
both, he neither can nor will return unto God. And his pow-
er unto good, though not sufficient to bring him again unto
God, yet it is not so small, but that he always chooseth not to
make use of it unto that end. In brief, there was left in man
a fear of divine power, a fear of God because of his greatness,
which makes him do many things, which otherwise he
would not do ; but there is not left in him any love unto di-
vine goodness, without which he cannot choose to return unto
God.
3. But let us leave these things which men will dispute
about, though in express contradiction unto the Scripture, and
the experience of them that are wrought upon to believe ;
and let us make an impossible supposition, that man could and
would return unto his primitive obedience; yet no reparation
of the glory of God, suffering in the loss of the former state
of all things, would thereon ensue. What satisfaction would
256 INQUIRY INTO THE INFINITE WISDOM OF GOD,
be hereby made for the injury offered unto the holiness, right
eousness, and wisdom of God, whose violation in their blessed
effects was the principal evil of sin ? Notwithstanding such a
supposition, all the disorder that was brought into the rule and
government of God by sin, with the reflection of dishonour
upon him, in the rejection of his image, would still continue.
And such a restitution of things, wherein no provision is made
for the reparation of the glory of God, is not to be admitted.
The notion of it may possibly please men in their apostate
condition, wherein they are wholly turned off from God, and
into self; not caring what becomes of his glory, so it may go
well with themselves. But it is highly contradictory unto all
equity, justice, and the whole reason of things, wherein the
glory of God is the principle and centre of all.
Practically things are otherwise among many. The most
profligate sinners in the world, that have a conviction of an
eternal condition, would be saved. Tell them it is inconsistent
with the glory of the holiness, righteousness, and truth of God,
to save unbelieving impenitent sinners, they are not concerned
in it. Let them be saved ; that is, eternally delivered from
the evil they fear, and let God look unto his own glory, they
take no care about it. A soul that is spiritually ingenious,
would not be saved in any way but that whereby God may
be glorified. Indeed, to be saved, and not unto the glory of
God, implies a contradiction. For our salvation is eternal
blessedness, in a participation of the glory of God.
Secondly, It followeth, therefore, that man must make satis-
faction unto the justice of God, and thereby a reparation of
his glory, that he may be saved. This, added unto a complete
return unto obedience, would effect a restitution of all things ;
it would do so as unto what was past, though it would make
no new addition of glory unto God. But this became not the
nature and efficacy of divine wisdom. It became it not mere-
ly to retrieve what was past, without a new manifestation and
exaltation of the divine excellencies ; and, therefore, in our
restitution by Christ, there is such a manifestation and exalta-
tion of the divine properties, as incomparably exceeds what-
ever could have ensued on, or been effected by the law of
IN' THE CONSTITUTION OF THE PERSON' OF CHRIST. 257
creation, had man continued in his original obedience. Bnt
at present it is granted, that this addition of satisfaction unto
a return unto obedience, would restore all things unto their
first condition. But as that return was impossible unto man,
so was this satisfaction for the injury done by sin much more.
For suppose a mere creature, such as man is, such as all men
are, in what condition you please, and under all advantageous
circumstances ; yet whatever he can do towards God, is ante-
cedently and absolutely due from him in that instant wherein
he doth it, and that in the manner wherein it is done. They
must 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 impossible, that by any thing a man can do
well, he should make satisfaction for any thing he hath done
ill. For what he so doth, is due in and for itself. And to
suppose that satisfaction will be made for a former fault, by
that whose omission would have been another, had the. former
never been committed, is madness. An old debt cannot be
discharged with ready money for new commodities ; nor can
past injuries be compensated by present duties, which we are
anew obliged unto. Wherefore mankind being indispensably
and eternally obliged unto the present performance of all du-
ties of obedience unto God, according to the utmost of their
capacity and ability, so as that the non-performance of them
in their season, both as unto their matter and manner, would
be their sin ; it is utterly impossible that by any thing, or all
that they can do, they should make the least satisfaction unto
God, for any thing they have done against him ; much less
for the horrible apostacy whereof we treat. And to attempt
the same end by any way which God hath not appointed,
which he hath not made their duty, is a new provocation of
the highest nature. See Micah vi. 6—8.
It is therefore evident, on all these considerations, that all
mankind, as unto any endeavours of their own, any thing that
can be fancied as possible for them to design or do, must be
left irreparable in a condition of eternal misery. And unless
we have a full conviction hereof, we can neither admire nor
entertain the mystery of the wisdom of God in our reparation.
33
258 INQUIRY INTO THE INFINITE WISDOM OF GOD,
And therefore it hath been the design of Satan in all ages, to
contrive presumptuous notions of men's spiritual abilities, to di-
vert their minds from the contemplation of the glory of divine
wisdom and grace, as alone exalted in our recovery.
We are proceeding on this supposition, that there was a con-
decency unto the holy perfections of the divine nature, that
mankind should be restored, or some portion of it recovered
unto the enjoyment of himself; so angelical nature was pre-
served unto the same end in those that did not sin. And we
have shewed the general grounds whereon it is impossible that
fallen man should restore or recover himself. Wherefore we
must in the next place inquire, what is necessary unto such a
restoration, on the account of that concernment of the divine
excellencies, in the sin and apostacy of man, which we have
stated before. For hereby we may obtain light, and an insight
into the glory of that wisdom whereby it was contrived and
effected. And the things following, among others, may be ob-
served unto that end.
1 . It was required that there should be an obedience yielded
unto God, bringing more glory unto him, than dishonour did
arise and accrue from the disobedience of man. This was due
unto the glory of divine holiness in giving of the law. Until
this was done, the excellency of the law as becoming the holi-
ness of God, and as an effect thereof, could not be made mani-
fest. For if it were never kept in any instance, never fulfilled
by any one person in the world, how should the glory of it be
declared ? how should the holiness of God be represented by it ?
how should it be evident that the transgression of it was not
rather from some defect in the law itself, than from any evil in
them that should have yielded obedience unto it? The obe-
dience yielded by the angels that stood and sinned not, made it
manifest that the transgression of it by them that fell and sinned,
was from their own wills, and not from any unsuitableness
unto their nature and state in the law itself. But if the law
given unto man should never be complied withal in perfect
obedience by any one whatever, it might be thought that the
law itself was unsuited unto our nature, and impossible to be
complied withal. Nor did it become infinite wisdom to give a
IN THE CONSTITUTION OP THE PERSON OF CHRIST. 259
law, whose equity, righteousness, and holiness should never be
exemplified in obedience ; should never be made to appear,
but in the punishment inflicted on its transgressors. Where-
fore the original law of personal righteousness, was not given
solely nor primarily, that men might suffer justly for its trans-
gression, but that God might be glorified in its accomplishment.
If this be not done, it is impossible that men should be restored
unto the glory of God. If the law be not fulfilled by obedience,
man must suffer evermore for his disobedience, or God must
lose the manifestation of his holiness therein. Besides, God
had represented his holiness in that image of it which was im-
planted in our nature, and which was the principle enabling us
unto obedience. This also was rejected by sin, and therein the
holiness of God despised. If this be not restored in our na-
ture, and that with advantages above what it had in its first
communication, we cannot be recovered unto the glory of God.
2. It was necessary, that the disorder brought into the rule
and government of God by sin and rebellion should be rectified.
This could no otherwise be done but by the infliction of that
punishment, which, in the unalterable rule and standard of di-
vine justice, was due thereunto. The dismission of sin on any
other terms, would leave the rule of God under unspeakable
dishonour and confusion. For where is the righteousness of
government, if the highest sin and provocation that our nature
was capable of, and which brought confusion on the whole
creation below, should for ever go unpunished ? The first ex-
press intimation that God gave of his righteousness in the go-
vernment of mankind, was, his threatening a punishment
equal unto the demerit of disobedience, if man should fall into
it. 'In the day thou eatest thereof thou shalt die.' If he re-
voke and disannul this sentence, how shall the glory of his
righteousness in the rule of all be made known ? But how this
punishment should be undergone, which consisted in man's
eternal ruin, and yet man be eternally saved, was a work for
divine wisdom to contrive. This, therefore, was necessary
unto the honour of God's righteousness, as he is the supreme
Governor and Judge of all the earth.
3. It was necessary that Satan should be justly despoiled of
260 INQUIRY INTO THE INFINITE WISDOM OP GOD,
his advantage and power over mankind unto the glory of God.
For he was not to be left to triumph in his success. And inas-
much as man was on his part rightfully given up unto him, his
deliverance was not to be wrought by an act of absolute domi-
nion and power, but in a way of justice and lawful judgment ;
which things shall be afterwards spoken unto.
Without these things the recovery of mankind into the fa-
vour and enjoyment of God was utterly impossible, on the ac-
count of the concernment of the glory of his divine perfections
in our sin and apostacy.
How all this might be effected-; how the glory of the holi-
ness and righteousness of God in his law and rule, and in the
primitive constitution of our nature, might be repaired; how
his goodness, love, grace, and mercy might be manifested and
exalted in this work of the reparation of mankind, was left unto
the care and contrivance of infinite wisdom. From the eternal
springs thereof, must this work arise, or cease for ever.
To trace some of the footsteps of divine wisdom herein, in
and from the revelation of it by its effects, is that which lieth
before us. And sundry things appear to have been necessary
hereunto. As,
(1.) That all the things required unto our restoration, the
whole work wherein they consist must be wrought in our
own nature, in the nature that had sinned, and which was to
be restored and brought unto glory. On the supposition, I say,
of the salvation of our nature, no satisfaction can be made unto
the glory of God for the sin of that nature, but in the nature it-
self that sinned, and is to be saved. For whereas God gave
the law unto man, as an effect of his wisdom and holiness,
which he transgressed in his disobedience, wherein could the
glory of them or either of them be exalted if the same law were
complied withal and fulfilled in and by a nature of another
kind, suppose that of the angels? For notwithstanding any
such obedience, yet the law might be unsuited unto the nature
of man whereunto it was originally prescribed. Wherefore
there would be a vail drawn over the glory of God, in giving
the law unto man, if it were not fulfilled by obedience in the
same nature. Nor can there be any such relation between the
IN THE CONSTITUTION OF THE PERSON OF CHRIST. 261
obedience and sufferings of one nature, in the stead and for the
disobedience of another, as that glory might ensue unto the
wisdom, holiness, and justice of God, in the deliverance of that
other nature thereon. The Scripture abounds in the declara-
tion of the necessity hereof, with its condecency unto divine
wisdom. Speaking of the way of our relief and recovery ; ' ve-
rily, saith the Apostle, he took not on him the nature of angels,'
lleb. ii 10. Had it been the recovery of angels which he de-
signed, he would have taken their nature on him. But this
would have been no relief at all unto us, no more than the as-
suming of our nature is of advantage unto tiie fallen angels ;
the obedience and sufferings of Christ therein extended not at
all unto them, nor was it just or equal that they should be re-
lieved thereby. What then was required unto our deliverance ?
Why, saith he, ' Forasmuch as the children were partakers of
flesh and blood, he also himself likewise took part of the same,'
verse 14. It was human nature (here expressed by flesh and
blood) that was to be delivered, and therefore it was human na-
ture wherein this deliverance was to be wrought. This the
same Apostle disputes at larye, Rom. v. 12 — 19. The sum is,
that as l by one man's disobedience many were made sinners, so
by the obedience of one (of one man, Jesus Christ, ver. 15.)
are many made righteous.' The same nature that sinned must
work out the reparation and recovery from sin. So he affirms
again, 1 Cor. xv. 21. 'For since by man came death, by man
came also the resurrection from the dead.' No otherwise could
our ruin be retrieved, nor our deliverance from sin, with all the
consequents of it, be effected, which came by man, which were
committed and deserved in and by our nature, but by man, by
one of the same nature with us. This, therefore, in the first
place, became the wisdom of God, that the work of deliverance
should be wrought in our own nature, in the nature that had
sinned.
2. That part of human nature, wherein or whereby this work
was to be effected, as unto the essence or substance of it, was to
be derived from the common root or stock of the same nature,
in our first parents. It would not suffice hereunto, that God
should create a man out of the dust of the earth, or out of no-
262 INQUIRY INTO THE INFINITE WISDOM OF GOD,
thing-, of the same nature in general with ourselves. For there
would be no cognation or alliance between him and us, so as
that we should be any way concerned in what he did or suffer-
ed. For this alliance depends solely hereon, ' That God hath
of one blood made all nations of men,' Acts xvii. 26. Hence it
is that the genealogy of Christ is given us in the gospel, not
only from Abraham, to declare the faithfulness of God in the
promise that he should be of his seed, but from Adam also, to
manifest his relation unto the common stock of our nature, and
unto all mankind therein. The first discovery of the wisdom
of God herein, was in that primitive revelation, that the deliver-
er should be of 'the Seed of the woman,' Gen. iii. 15. No
other but he who was so, could break the serpent's head, or de-
stroy the work of the devil, so as that we might be delivered and
restored. He was not only to be partaker of our nature, but he
was so to be, by being ' the Seed of the woman,' Gal. iv. 4. He
was not to be created out of nothing, nor to be made of the dust
of the earth, but so made of a woman, as that thereby he might
receive our nature from the common root and spring of it.
Thus he 'who sanctifieth, and they who are sanctified, are all
of one,' Heb. ii. 11. that is, of the same mass, of one nature and
blood ; whence he is not ashamed to call them brethren. This
also was to be brought forth from the treasures of infinite wis-
dom.
3. This nature of ours, wherein the work of our recovery
and salvation is to be wrought and performed, was not to be so
derived from the original stock of our kind or race, as to bring
along with it the same taint of sin, and the same liablenessunto
guilt upon its own account, as accompany every other indivi-
dual person in the world. For, as the Apostle speaks, such an
high-priest became us, (and as an high-priest was he to accom-
plish this work), as was holy, harmless, undefiled, separate from
sinners. For if this nature in him were so defiled as it is in
us : if it were under a depravation of the image of God, as it is
in our persons before our renovation, it could do nothing that
should be acceptable unto him. And if it were subject unto
guilt on its own account, it could make no satisfaction for the
sin of others. Here therefore again occurs nodus vindice
IN THE CONSTITUTION OB' THE PERSON OF CHRIST. 2*33
digmis, a difficulty which nothing but divine wisdom could
expedite.
To take a little farther view hereof, we must consider on
what grounds these things (spiritual defilement and guilt) do
adhere unto our nature, as they are in all our individual per-
sons. And the first of these is. that our entire nature, as unto
our participation of it, was in Adam as our head and represen-
tative. Hence his sin became the sin of us all, is justly imput-
ed unto us, and charged on us. l h\ him we all sinned ;' all
did so who were in him as their common representative when
he sinned. Hereby we became the natural children of wrath,
or liable unto the wrath of God for the common sin of our na-
ture, in the natural and legal head or spring of it. And the
other is, that we derive our nature from Adam by the way of
natural generation. By that means alone is the nature of our
first parents, as denied, communicated unto us. For by this
means do we become to appertain unto the stock, as it was de-
generate and corrupt. Wherefore that part of our nature,
wherein and whereby this great work was to be wrought, must,
as unto its essence and substance, be derived from our first pa-
rents, yet so as never to have been in Adam as a common repre-
sentative ; nor be derived from him by natural generation. The
bringing forth of our nature in such an instance, wherein it
should relate no less really and truly unto the first Adam than
we do ourselves, whereby there is the strictest alliance of nature
between him so partaker of it, and us, yet so, as not in the least
to participate of the guilt of the first sin, nor of the defilement
of our nature thereby, must be an effect of infinite wisdom, be-
yond the conceptions of any created understanding. And this,
as we know, was dona in the person of Christ. For his human
nature was never in Adam as his representative, nor was he
comprised in the covenant wherein he stood. For he derived
it legally, only from and after the first promise, when Adam
ceased to be a common person. Nor did it proceed from him
by natural generation, the only means of the derivation of its
depravation and pollution. For it was an holy thing, created
in the womb of the virgin by the power of the Most Hio-h. ' O
the depths of the wisdom and knowledge of God !'
264 INQUIRY INTO THE INFINITE WISDOM OF GOD,
It was necessary, therefore, on all these considerations, it was
so unto the glory of the holy properties of the divine nature,
and the reparation of the honour of his holiness and righteous-
ness, that he by whom the work of our recovery was to be
wrought, should be a man, partaker of the nature that sinned,
yet free from all sin, and all the consequents of it. And this
did divine wisdom contrive and accomplish in the human na-
ture of Jesus Christ.
But yet, in the second place, on all the considerations before
mentioned, it is no less evident that this work could not be
wrought or effected hy him who was no more than a mere man,
who had no nature but ours, who was an human person, and
no more. There was no one act which he was to perform in
order unto our deliverance, but did require a divine power to
render it efficacious. But herein lies that great mystery of god-
liness, whereunto a continual opposition hath been made by the
gates of hell, as we manifested in the entrance of this discourse.
But whereas it belongs unto the foundation of our faith, we
must inquire into it, and confirm the truth of it with such de-
monstrations, as divine revelation doth accommodate us withal.
And two things are to be spoken unto.
First, We are to give in rational evidences, that the recovery
of mankind was not to be effected by any one who was a mere
man and no more, though it were absolutely necessary, that a
man he should be ; he must be God also. Secondly, We must
inquire into the suitableness or condecency unto divine wisdom,
in the redemption and salvation of the church by Jesus Christ,
who was God and man in one person ; and thereon give a de-
scription of the person nf Christ and its constitution, which suit-
eth all the ends of infinite wisdom in this glorious work. The
first of these falls under sundry plain demonstrations.
1. That human nature might be restored, or any portion of
mankind be eternally saved unto the glory of God, it was ne-
cessary, as we proved before, that an obedienceshould be yield-
ed unto God and his law, which should give and bring more
glory and honour unto his holiness, than there was dishonour
reflected on it by the disobedience of us all. Those who are
otherwise minded, care not what becomes of the glory of God,
IN THK CONSTITUTION OF THE PERSON OF CHRIST. 265
so that wicked sinful man may be saved one way or other. But
these thoughts spring out of our apostacy, and belong not unto
that estate wherein we loved God above all, and preferred his
glory above all, as it was with us at the first in the original
constitution of our nature. But such an obedience could never
be yielded unto God by any mere creature whatever ; not by
any one who was only a man, however dignified and exalted
in state and condition above all others. For to suppose that
God should be pleased and glorified with the obedience of any
one man, more than he was displeased and dishonoured by the
disobedience of Adam and all his posterity, is to fancy things
that have no ground in reason or justice, or any way suitable
unto divine wisdom and holiness. He who undertaketh this
work, must have somewhat that is divine and infinite, to put
an infinite value on his obedience ; that is, he must be God.
2. The obedience of such an one, of a mere man, could have
no influence at all on the recovery of mankind, nor the salva-
tion of the church. For whatever it were, it would be all due
from him for himself, and so could only profit or benefit him-
self. For what is due from any on his own account, cannot
redound or be reckoned unto the advantage of another. But
there is no mere creature, nor can there be any such, but he is
obliged for himself unto all the obedience unto God, that he is
capable of the performance of in this world, as we have before
declared. Yea, universal obedience in all possible instances is
so absolutely necessary unto him, as a creature made in depen-
dence on God, and for the enjoyment of him, that the volunta-
ry omission of it in any one instance, would be a criminal dis-
obedience, ruinous unto his own soul. Wherefore no such
obedience could be accepted as any kind of compensation for
the disobedience of others, or in their stead. He then that per-
forms this obedience, must be one who was not originally
obliged thereunto on his own account or for himself. And this
must be a divine person, and none other ; for every mere crea-
ture is so obliged. And there is nothing more fundamental in
gospel-principles, than that the Lord Christ, in his divine per-
son, was above the law, and for himself owed no obedience
thereunto. But by his own condescension, as he was made of
34
266 INQUIRY INTO THE INFINITE WISDOM OF GOD,
a woman for us, so he was made under the law for us. And
therefore those by whom the divine person of Christ is denied,
do all of them contend, that he yielded obedience unto God for
himself, and not for us. But herein they bid defiance unto the
principal effect of divine wisdom, wherein God will be eternal-
ly glorified.
3. The people to be freed, redeemed, and brought unto glory,
were great and innumerable ; ' a great multitude which no man
can number,' Rev. vii. 9. The sins which they were to be de-
livered, ransomed, and justified from, for which a propitiation
wastobemade, were next unto absolutely infinite. They wholly
surpass the comprehension of any created understanding, or the
compass of imagination. And in every one of them there was
something reductively infinite, as committed against an infinite
majesty. The miseries which hereon all these persons were
obnoxious unto, were infinite, because eternal ; or all that evil
which our nature is capable to suffer, was by them all eternally
to be undergone.
By all these persons, in all these sins, there was an inroad
made on the rule and government of God, an affront given unto
his justice in the violation of his law. Nor can any of them be
delivered from the consequents hereof in eternal misery, with-
out a compensation and satisfaction made unto the justice of
God. To assert the contrary, is to suppose, that, upon the
matter, it is all one to him whether he be obeyed or disobeyed,
whether he be honoured or dishonoured, in and by his crea-
tures. And this is all one as to deny his very being ; seeing
it opposeth the glory of his essential properties. Now, to sup-
pose that a mere man, by his temporary suffering of external
pains, should make satisfaction unto the justice of God for all
the sins of all these persons, so as it should be right and just
with him, not only to save and deliver them from all the evils
they were liable unto, but also to bring them unto life and
glory, is to constitute a mediation between God and man that
should consist in appearance and ostentation, and not be an ef-
fect of divine wisdom, righteousness, and holiness, nor have its
foundation in the nature and equity of things themselves. For
the things supposed will not be reduced unto any rules of jus-
IN THE CONSTITUTION OF THE PERSON OF CHRIST. 267
tice or proportion, that one of them should be conceived in any
sense to answer unto the other. That is, there is nothing which
answers any rule, notions, or conceptions of justice ; nothing
that might be exemplary unto men in the punishment of crimes,
that the sins of an infinite number of men, deserving everyone
of them eternal death, should be expiated by the temporary suf-
ferings of one mere man, so as to demonstrate the righteousness
of God in the punishment of sin. But God doth not do these
things for shew or appearance, but according unto the real
exigence of the holy properties of his nature. And on that
supposition, there must be a proportion between the things
themselves ; namely, the sufferings of one, and the deliverance
of all.
Nor could the faith of man ever find a stable foundation to
fix upon on the supposition before mentioned. No faith is able to
conflict with this objection, that the sufferings of one mere man
should be accepted with God as a just compensation for the sins
of the whole church. Men who, in things of this nature, sat-
isfy themselves with notions and fancies, may digest such sup-
positions. But those who make use of faith, for their own de-
livery from under a conviction of sin, the nature and demerit of
it, with a sense of the wrath of God, and the curse of the law
against it, can find no relief in such notions or apprehensions.
But it became the wisdom of God, in the dispensation of him-
self herein unto the church, so to order things, as that faith
might have an immoveable rock to build upon. This alone it
hath in the person of Christ, God and man, his obedience and
sufferings. Wherefore, those by whom the divine nature of the
Lord Christ is denied, do all of them absolutely deny also, that
he made any satisfaction unto divine justice for sin. They
will rather swallow all the absurdities which the absolute dis-
mission of sin without satisfaction or punishment doth bring
along with it, than grant that a mere man could make any such
satisfaction by his temporary sufferings for the sins of tha
world. And, on the other hand, whoever doth truly and
sincerely believe the divine person of Christ; namely, that
he was God and man in one person, and, as such a person, act-
ed in the whole work of mediation, he cannot shut his eyes
268 INQUIRY INTO THE INFINITE WISDOM OF GOD,
against the glorious light of this truth, that what he did and
suffered in that work, must have an intrinsic worth and excellen-
cy in it, out-balancing all the evil in the sins of mankind ; that
more honour and glory accrued unto the holiness and law of
God by his obedience, than dishonour was east on them by the
disobedience of Adam and all his posterity.
4. The way whereby the church was to be recovered and
saved, was by such works and actings, as one should take on
himself to perform in the way of an office committed unto him
for that end. For whereas man could not recover, ransom, nor
save himself, as we have proved, the whole must be wrought
for him by another. The undertaking hereof by another, must
depend on the infinite wisdom, counsel, and pleasure of God,
with the will and consent of him who was to undertake it. So
also did the constitution of the way and means in particular.,
whereby this deliverance was to be wrought. Hereon it became
his office to do the things which were required unto that end.
But we have before proved, apart by itself, that no office unto this
purpose could be discharged towards God, or the whole church,
by any one who was a man only. I shall not, therefore, here far-
ther insist upon it, although there be good argument in it, un-
to our present purpose.
5. If man be recovered, he must be restored into the same
state, condition, and dignity wherein he was placed before the
fall. To restore him with any diminution of honour and
blessedness, was not suited unto divine wisdom and bounty.
Yea, seeing it was the infinite grace, goodness, and mercy of
God to restore him, it seems agreeable unto the glory of divine
excellencies in their operations that he should be brought into
a better and more honourable condition than that which he had
lost. But before the fall, man was not subject nor obedient unto
any but unto God alone. Somewhat less he was in dignity than
the angels, howbeit he owed them no obedience ; they were his
fellow-servants : and as for all other things here below, they were
made subject unto him, and put under his feet, he himselfbeing
in subjection unto God alone. But if he were redeemed and
restored by "one who was a mere' creature, he could not be re-
stored unto'thisstate and dignity. For on all grounds of right
IN THE CONSTITUTION OF THE PERSON OF CHRIST. 269
and equity, he must owe nil 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 not our own,' as the Apostle affirms, 1 Cor. vi. 19,
20. We are therefore his who hath bought us, and him are we
bound to serve in our souls and bodies which are his. Accord-
ingly, in the purchase of us, the Lord Christ became our abso-
lute Lord, unto whom we owe all religious subjection of soul
and couscienc3, Rom. xiv. 7 — 9. It would follow, therefore, that
if we were redeemed and recovered by the interposition of a
mere creature, if such an one were our Redeemer, Saviour, and
Deliverer, into the service of a mere creature, that is, religious
service and obedience, we should be recovered. And so they
believe who affirm the Lord Christ to be a man, and no more.
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 were first enstatedin. For it belonged thereunto, that
we should owe religious service and obedience unto him alone
who was God by nature over all blessed for ever. And they
bring all confusion into Christian religion, who make a mere
creature the object of our faith, love, adoration, invocation, and
all sacred worship. But in our present restoration we are made
subject anew as unto religious service only unto God alone.
Therefore the holy angels, the head of the creation, do openly
disclaim any such service and veneration from us, because they
are only the fellow-servants of them that have the testimony of
Jesus, Rev. xix. 10. Nor hath God put the world to come, the
gospel state of the church, into subjection unto angels, or any
other creature, but only unto the Son, who is Lord over his own
house, even he that made all things, who is God, Heb. iii. 4 — 6-
Wherefore we are restored into our primitive condition to be in
spiritual subjection unto God alone. He therefore by whom
we are restored, unto whom we owe all obedience and religious
service, is, and ought to be, God also. And as they utterly over-
throw the gospel, who affirm that all the obedience of it is due
unto him who is a man and no more, as do all by whom the
divine nature of Christ is denied ; so they debase themselves
beneath the dignity of the state of redemption, and cast dishon-
270 INQUIRY INTO THE INFINITE WISDOM OF GOD, &C
our on the mediation of Christ, who subject themselves in any
religious service to saints or angels, or any other creatures
whatever.
On these suppositions, which are full of light and evidence,
infinite wisdom did interpose itself, to glorify all the other con-
cerned excellencies of the glory of God, in such a way as
might solve all difficulties, and satisfy all the ends of God's
glory, in the recovery and redemption of mankind. The case
before it was as followetli : Man by sin had cast the most in-
conceivable dishonour on the righteousness, holiness, goodness,
and rule of God, and himself into the guilt of eternal ruin.
In this state it became the wisdom and goodness of God, nei-
ther to suffer the whole race of mankind to come short eternal-
ly of that enjoyment of himself for which it was created, nor
yet to deliver any one of them, without a retrieval of the eter-
nal honour of his righteousness, holiness, and rule, from the
diminution and waste that was made of it by sin. As this
could no way be done, but by a full satisfaction unto justice,
and an obedience unto the law, bringing and yielding more
honour unto the holiness and righteousness of God, than they
could any way lose by the sin and disobedience of man ; so
this satisfaction must be made, and this obedience be yielded
in and by the same nature that sinned or disobeyed, whereby
alone the residue of mankind may be interested in the benefits
and effects of that obedience and satisfaction. Yet was it neces-
sary hereunto, that the nature wherein all this was to be per-
formed, though derived from the same common stock with
that whereof in all our persons we are partakers, should be
absolutely free from the contagion and guilt, which with it,
and by it are communicated unto our persons, from that com-
mon stock. Unless it were so, there could be no undertaking
in it for others, it would not be able to answer for itself. But
yet. on all these suppositions, no undertaking, no performance
of duty inhuman nature could possibly yield that obedience
unto God, or make that satisfaction for sin, whereon the deli-
verance of others might ensue unto the glory of the holiness,
righteousness, and rule of God.
In this state of things, did infinite wisdom interpose itself, in
EVIDENCES OF DIVINE WISDOM, <fcc. 271
that glorious ineffable contrivance of the person of Christ, or
of the divine nature in the eternal Son of God, and of ours in
the same individual person. Otherwise this work could not
be accomplished ; at least, all other ways are hidden from the
eyes of all living, no created understanding being able to ap-
prehend any other way, whereby it might so have been unto
the eternal glory of God. This therefore is such an effect of
divine wisdom, as will be the object of holy adoration and ad-
miration unto eternity ; as unto this life, how little a portion is
it we know of its excellency ?
CHAP. XVII.
OTHER EVIDENCES OF DIVINE WISDOM, IN THE CONTRI-
VANCE OF THE WORK OF REDEMPTION IN AND BY THE
PERSON OF CHRIST, IN EFFECTS EVIDENCING A CONDE-
CENCY THEREUNTO.
That which remains of our present inquiry, is concerning
those evidences of divine condecency or suitableness unto in-
finite wisdom and goodness, which we may gather from the
nature of this work, and its effects, as expressed in divine reve-
lation. Some few instances hereof 1 shall choose out from
amongst many that might be insisted on.
1. Man was made to serve God in all things. In his person,
in his soul and body, in all his faculties, powers, and senses,
in all that was given unto him or intrusted with him ; he was
not his own, but every way a servant, in all that he was, in
all that he had, in all that he did or was to do. This he was
made for ; this state and condition was necessary unto him as
a creature. It could be no otherwise with any that was so ;
it was so with the angels who were greater in dignity and pow-
er than man. The very name of creature includes the condi-
tion of universal subjection, and service unto the Creator.
272 EVIDENCES OF DIVINE WISDOM,
This condition in and by his sin, Adam designed to desert, and
to free himself from. He would exalt himself out of the state
of service and obedience, absolute and universal, into a condi-
tion of self-sufficiency, of domination and rule. He would
be as God, like unto God ; that is, subject no more to him, be
in no more dependence on him, but advance his own will
above the will of God. And there is somewhat of this in
every sin ; the sinner would advance his own will in opposi-
tion unto, and above the will of God. But what was the event
hereof? Man by endeavouring to free himself from absolute
subjection and universal service, to invade absolute dominion,
fell into absolute and eternal ruin.
For our recovery out of this state and condition, considering
how webcast ourselves into it, the way insisted on was found
out by divine wisdom; namely, the incarnation of the Son of
God. For he.,was Lord of all, had absolute dominion over all.
owed no service, no obedience for himself, being in the form
of God, and equal unto him. From this state of absolute do-
minion, he descended into a condition of absolute service.
As Adam sinned and fell by leaving that state of absolute ser-
vice which was due unto him, proper unto his nature, insepar-
able from it, to attempt a state of absolute dominion, which
was not his own, not due unto him, not consistent with his
nature ; so the Son of God being made the second Adam, re-
lieved us, by descending from a state of absolute dominion,
which was his own, due to his nature, to take on him a state
of absolute service, which was not his own, nor due unto him.
And this being inconsistent with his own divine nature, he
performed it, by taking our nature on him, making it his own.
He descended as much beneath himself in his self-humiliation,
as Adam designed to ascend above himself in his pride and
self exaltation.
The consideiation of the divine grace and wisdom herein,
the Apostle proposeth unto us, Phil. ii. 6 — 8. ' Who being in
the form of God, thought it not robbery to be equal with God.
But made himself of no reputation, and took upon him the
form of a servant, and was made in the likeness of man ; and
being found in fashion as a man, he humbled himself, and be-
IN THE CONTRIVANCE OF THE WORK OP REDEMPTION. 273
came 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 the form of God,
or to make himself equal unto him. The Lord Christ being
in the form of God, that is, his essential form of the same na-
ture with him, accounted it no robbery to be in the state
and condition of God, to be equal to him. But being made in
the fashion of a man, taking on him our nature, he also sub-
mitted, unto the form, or the state and condition, of a servant
therein. He had dominion over all ; owed service and obe-
dience unto none, being1 in the form of God, and equal unto
him, the condition which Adam aspired unto. But he conde-
scended unto a state of absolute subjection and service for our
recovery. This did no more belong unto him, on his own ac-
count, than it belonged unto Adam to be like unto God, or
equal to him. Wherefore it is said, that he humbled himself
unto it, as Adam would have exalted himself unto a state of
dignity which was not his due.
This submission of the Son of God unto an estate of absolute
and universal service, is declared by the Apostle, Heb. x. 5.
For those words of the Psalmist, 'Mine ears hast thou digged
or bored,' Psal. xl. 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 per-
petual service ; in sign whereof, his ears were bored with an
awl. So the body of Christ was prepared for him, that therein
he might be in a state of absolute service unto God. So he be-
came to have nothing of his own, the original state that Adam
would have forsaken, no not his life ; he was obedient unto
the death. This way did divine wisdom find out and contrive,
whereby more glory did arise unto the holiness and righteous-
ness of God from his condescension unto universal service and
obedience, who was over all God blessed for ever, than dis-
honour was cast upon them by the self-exaltation of him, who
being in all things a servant, designed to be like unto God.
2. Adam was poor in himself, as a creature must be. What
riches he had in his hand, or power, they were none of his own,
they were only entrusted with him for especial service. In
35
274 EVIDENCES OF DIVINE WISDOM,
this state of poverty he commits the jobbery of attempting to be
like unto God. Being poor, he would make himself rich, by
the rapine of an equality with God. This brought on him, and
us all, as it was meet it should, the loss of all that we were en-
trusted with. Hereby we lost the image of God, lost our right
unto the creatures here below, lost ourselves and our souls.
This was the issue of his attempt to be rich, when lie 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 by robbery ; for he was in the
form of God, and accounted it no robbery to be equal with God.
But he made himself poor for our sakes, with poverty which
Adam would have relinquished ; yea, to that degree, that he
had ' not where to lay his head ;' he had nothing. Hereby he
made a compensation for what he never made spoil of, or paid
what he never took. In this condescension of his, out of grace
and love to mankind, was God more glorified, than he was
dishonoured in the sinful exaltation of Adam, out of pride and
self-love.
3. The sin of man consisted formally in disobedience ; and
it was the disobedience of him who was every way, and in all
things obliged unto obedience. For man by all that he was, by
all that he had received, by all that he expected, or was farther
capable of, by the constitution of his own nature, by the nature
and authority of God with his relation thereunto, was indis-
pensably obliged unto universal obedience. His sin therefore
was the disobedience of him who was absolutely obliged unto
obedience by the very constitution of his being and necessary
relation unto God. This was that which rendered it so exceed-
ing sinful, and the consequents of it eternally miserable. And
from this obligation, his sin, in any one instance, was a total
renunciation of all obedience unto God.
The recompense, with respect unto the glory of God, for
disobedience, must be by obedience, as hath been before de-
clared. And if there be not a full obedience yielded unto the
IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 275
law of God in that nature that sinned, man cannot be saved
without an eternal violation of the glory of God therein. But
the disobedience of him who was every way obliged unto obe-
dience, could not be compensated but by his obedience, who
was no way obliged thereunto. And this could be only the
obedience of him that is God, (for all creatures are obliged to
obedience for themselves), and it could be performed only by
him who was man. Wherefore, for the accomplishment of this
obedience, he, who in his own person, as God, was above the
law, was in his human nature, in his own person, as man, made
under the law. Had he not been made under the law, what he
did could not have been obedience ; and had he not been in
himself above the law, his obedience could not have been
beneficial unto us. The sin of Adam (and the same is in the
nature of every sin) consisted in this, that he who was natural-
ly every way under the law, and subject unto it, would beevery
way above the law, and noway obliged by it. Wherefore it
was taken away unto the glory of God, by his obedience, who
being in himself above the law, no way subject unto it, yet
submitted, humbled himself, to be made under the law, to be
every way obliged by it ; see Gal. iii. 13. chap. iv. 4. This is
the subject of the discourse of the Apostle, Rom. v. from ver.
12. to the end of the chapter.
Unto the glory of God in all these ends, the person of Christ,
as an effect of infinite wisdom, was meet and able to be a Me-
diator and undertaker between God and man. In the union of
both our natures in the same person, he was so meet by his re-
lation unto both ; unto God by filiation or sonship, unto us by
brotherhood or nearness of kindred, Heb. ii. 14. And he was
able from the dignity of his person. For the temporary suf-
ferings of him who was eternal, was a full compensation for
the eternal sufferings of them who were temporary.
4. God made man the lord of all things here below. He was
as it were the heir of God, as unto the inheritance of this world
in present, and as unto a blessed state in eternal glory. But he
lost all right and title hereunto by sin. He made forfeiture of
the whole, by the law of the tenure whereby he held it, and
God took the forfeiture ; wherefore he designs a new heir of all,
276 EVIDENCES OF DIVINE WISDOM,
and vests the whole inheritance of heaven and earth in him,
even in his Son. He ' appointed him the heir of all things,'
Heb. i. 3. This translation of God's inheritance the Apostle
declares, Heb. ii. 6 — 9. For the words which he cites from
Psal. viii. 4—6. ' What is man that thou art mindful of him,
and the Son of man that thou visitest him 1 For thou hast made
him a little lower than the angels, and hast crowned him with
glory and honour ; thou madest hiui to have dominion over the
works of thy hands ; thou hast put all things under his feet,'
do declare the original condition of mankind in general. But
man forfeited the dominion and inheritance that he was en-
trusted withal ; and God settleth it anew, solely in the man
Christ Jesus. So the Apostle adds, ' We see not all things j ut
under him, but we see it all accomplished in Jesus,' ver. 9.
Rut as all other inheritances do descend with theirs, so did this
unto him with its burden. There was a great debt upon it, the
debt of sin. This he was to undergo, to make payment of, or
satisfaction for, or he could not rightly enter upon the inheri-
tance. This could no otherwise be done hut by his suffering
in our nature, as hath been declared. He who was the heir of
all, was in himself to purge our sins. Herein did the infinite
wisdom of God manifest itself, in that he conveyed the inheri-
tance of all things unto him, who was meet and able so to enter
upon it, so to enjoy and possess it, as that no detriment or da-
mage might arise unto the riches, the revenue, the glory of
God, from the waste made by the former possessor.
5. Mankind was to be recovered unto faith and trust in God,
as also unto the love of him above all. All these things had
utterly forsaken our nature ; and the reduction of them into it,
is a work of the greatest difficulty. We had so provoked God,
he had given such evidences of his wrath and displeasure
against us, and our minds thereon were so alienated from him,
as we stood in need of the strongest motives, and highest en-
couragements, once to attempt to return unto him, so as to place
all our faith and trust in him, and all our love upon him.
Sinners generally live in a neglect and contempt of God, in
an enmity against him. But whenever they are convinced of
& necessity to endeavour a return unto him, the first thing they
IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 277
have to conflict withal, is fear. Beginning to understand who
and what he is, as also how things stand between him and them,
they are afraid to have any thing to do with him, and judge it
impossible that they should find acceptance with him. This
was the sense that Adam himself had upon his sin, when he
was afraid and hid himself. And the sense of other sinners is
frequently expressed unto the same purpose in the Scripture.
See Isa. xxxiii. 14. Micah. vi. 6, 7.
All these discouragements are absolutely provided against,
in that way of our recovery which infinite wisdom haih found
out. It were a thing delightful to dwell on the securities given
us therein, as unto our acceptance in all those principles, acts,
and duties, wherein the renovation of the image of God doth
consist. I must contract my meditations, and shall therefore
instance in some few things only unto that purpose.
1. Faith is not capable of greater encouragement or confir-
mation than lieth in this one consideration, that what we are to
believe unto this end, is delivered unto us by God himself in
our nature. What could confirm our faith and hope in God,
what could encourage us to expect acceptance with God, like
this ineffable testimony of his good will unto us ? The nature
of things is not capable of greater assurance, seeing the divine
nature is capable of no greater condescension.
This the Scripture proposeth, as that which gives a just ex-
pectation, that against all fears and oppositions we should close
with divine calls and invitations to return unto God. k Last of
al), he sent unto them his Son, saying, They will reverence my
Son,' Mat. xxi. 37. they will believe the message which I send
by him. 'He hath spoken unto us by his Son, who is the
brightness of his glory, and the express image of his person,'
Heb. i. 1 — 3. The consideration hereof, is sufficient to dispel
all that darkness and confusion which fear, dread, and guilt do
bring on the minds of men when they are invited to return unto
God. That that God against whom we have sinned, should
speak unto us and treat with us in our own nature, about a re-
turn unto himself, is the utmost that divine excellencies could
condescend unto. And as this was needful for us, (though
proud men and senseless of sin understand it not), so if it be
278 EVIDENCES OF DIVINE WISDOM,
refused, it will be attended with the sorest destruction, Heb. xii.
25.
2. This treaty principally consists in a divine declaration,
that all the causes of fear and dread upon the account of sin,
are removed and taken away. This is the substance of the gos-
pel, as it is declared by the Apostle, 2 Cor. v. 18 — 21. Where-
fore if hereon we refuse to return unto God, to make him the
object of our faith, trust, love, and delight, it is not by reason of
any old or former sin, not of that of our original apostacy from
God, nor of the effects of it against the law, by the means of a
new sin, outdoing them all in guilt and contempt of God. Such
is final unbelief against the proposal of the gospel. It hath
more malignity in it, than all other sins whatever. But, by this
way of our recovery, all cause of fear and dread is taken away,
all pretences of a distrust of the love and good will of God are
defeated ; so that if men will not hereon be recovered unto him,
it is from their hatred of him, and enmity unto him, the fruits
whereof they must feed on to eternity.
3. Whereas, if we will return unto God by faith, we are also
to return unto him in love, what greater motive can there be
unto it, than that infinite love of the Father and the Son unto
us, which is gloriously displayed in this way of our recovery;
see 1 John iv. 9, 10. Si amare pigebat, saltern redamare
ne pig-eat.
4. The whole race of mankind falling into sin against God,
and apostacy from him, there was no example left unto them
to manifest how excellent, how glorious and comely a thing it
is to live unto God, to believe and trust in him, to cleave unto
him unchangeably by love. For they were utter strangers
unto what is done by angels above, nor could be effected with
their example. But without a pattern of these things, mani-
festing their excellency and reward, they could not earnestly
endeavour to attain unto them. This is given us most conspi-
cuously in the human nature of Christ. See Heb. xii. 13.
Hereby therefore every thing- needful for our encouragement to
return unto God is in infinite wisdom provided for, and propos-
ed unto us.
5. Divine wisdom in the way of our recovery by Jesus Christ,
IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 279
God manifest in the flesh, designed to glorify a state of obedi-
ence unto God, and to cast the reproach of the most inexpressi-
ble folly on the relinquishment of that slate by sin. For as God
would recover and restore us, so he would do it in a way of
obedience on our part, of that obedience which we had forsaken.
The design of man, which was imposed on him by the craft of
Satan, was to become wise like unto God, knowing- good and
evil. The folly of this endeavour was quickly discovered in
its effects. Sense of nakedness, with shame, misery, and death,
immediately ensued thereon. But divine wisdom thought meet
to aggravate the reproach of this folly. He would let us see
wherein the true knowledge of good and evil did consist, and
how foolishly we had aspired unto it by a relinquishment of
that state of obedience wherein we were created. — Job xxviii.
from verse 12. unto the end of the chapter, there is an inquiry
after wisdom, and the place of its habitation. All creatures give
an account that it is not in them, that it is hid from them, only
they have heard the fame thereof. All the context is to evince,
that it is essentially and originally only in God himself. But
if we cannot comprehend it in itself, yet may we not know what
is wisdom unto us, and what is required thereunto ? Yes, saith
he : ' For unto man he said, behold, the fear of the Lord, that is
wisdom, and to depart from evil, is understanding,' ver. 28.
Man, on the other hand, by the suggestion of Satan thought,
and now of himself continues to think otherwise ; namely, that
the way to be wise is to relinquish these things. The world
will not be persuaded that the fear of the Lord is wisdom, and
to depart from evil, is understanding. Yea, there is nothing
that the most of men do more despise and scorn, than thoughts
that true wisdom doth consist in faith, love, fear, and obedience
unto God ; see Psal. xiv. 6. Whatever else may be pleaded to
be in it, yet sure enough they are, that those who count it wis-
dom, are but fools. To cast an everlasting reproach of folly on
this contrivance of the devil and man, and uncontrollably to
evince wherein alone true wisdom doth consist, God would glo-
rify a state of obedience. He would render it incomparably
more amiable, desirable, and excellent, than ever it could have
appeared to have been, in the obedience of all the angels in
280
EVIDENCES OP DIVINE WISDOM,
heaven, and men on earth, had they continued therein. This
he did in this way of our recovery ; in thc\t his own eternal Son
entered into a state of obedience, and took upon him the form
or condition of a servant unto God. What more evident con-
viction could there be of the folly of mankind, in hearkening
unto the suggestion of Satan, to seek after wisdom in another
condition ? How could that great maxim, which is laid down
in opposition unto all vain thoughts of man, be more eminently
exemplified ; that the fear of the Lord, that is wisdom, and to
depart from evil is understanding? What greater evidence
could be given, that the nature of man is not capable of a bet-
ter condition than that of service and universal obedience unto
God? How could any state be represented more amiable, de-
sirable, and blessed ? In the obedience of Christ, of the Son of
God in our nature, apostate sinners are upbraided with their
folly, in relinquishing that state, which by his susception of it,
is rendered so glorious. What have we attained by leaving
that condition, which the eternal Son of God delighted in? 'I
delight (saith he) to do thy will, O my God, yea, thy law is in
the midst of my bowels,' Psal. xl. 8. It is the highest demon-
stration, that our nature is not capable of more order, more
beauty, more glory, than consists in obedience unto God. And
that state which we fell into upon our forsaking of it, we now
know to be all darkness, confusion, and misery. Wherefore,
seeing God in infinite grace and mercy would recover us unto
himself; and in his righteousness and holiness would do this
in a way of obedience, of that obedience which we had forsa-
ken ; it hath an eminent impression of divine wisdom upon it,
that in this mystery of God manifest in the flesh, the only
means of our recovery, he would cast the reproach of the most
inexpressible folly on our apostacy from a state of it, and ren-
der it amiable and desirable unto all who are to return unto
him. To bear the shame of this folly, to be deeply sensible of
it, and to live in a constant prospect and view of the glory of
obedience in the person of Christ, with a sedulous endeavour
for conformity thereunto, is the highest attainment of our wis-
dom in this world ; and whosoever is otherwise minded, is so
at his own utmost peril.
IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 281
7. God in infinite wisdom hath by this means secured the
whole inheritance of this life, and that which is to come from
a second forfeiture. Whatever God will bestow on the child-
ren of men, he grants it unto them in the way of an inheritance.
So the land of Canaan, chosen out for a representative of spirit-
ual and eternal things, was granted unto Abraham and his seed
for an inheritance. And his interest in the promise is express-
ed by being heir of the world. All the things of this life that are
really good and useful unto us, do belong unto this inheritance.
So they did when it was vested in 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 for-
feited into the hand of the great Lord, the great possessor of
heaven and earth. In his sovereign grace and goodness, he was
pleased again to restore it, as nnto all the benefits of it, unto the
former tenants, and that with an addition of grace, and a more
exceeding weight of glory. But withal, infinite wisdom pro-
vides that a second forfeiture shall not be made of it. Where-
fore the grant of it is not made immediately unto any of those
for whose use and benefit it is prepared and granted. They
had been once tried, and failed in their trust, unto their own
eternal beggary and ruin, had not infinite grace interposed for
their relief. And it did not become the wisdom and glory of
God to make a second grant of it, which might be frustrate in
like manner. Wherefore he would not commit it again unto
any mere creature whatever ; nor could it safely have been so
done with security unto his glory. For,
1st, It was too great a trust, even the whole inheritance of
heaven and earth, all the riches of grace and glory, to be com-
mitted unto any one of them. God would not give this glory
unto any one creature. If it be said it was first committed un-
to Adam, and therefore to have it again, is not an honour above
the capacity of a creature ; I say, that the nature of the inherit-
ance is greatly changed. The whole of what was entrusted
with Adam, comes exceedingly short of what God nath now pre-
36
282 EVIDENCES OF DIVINE WISDOM,
pared as the inheritance of the church. There is grace in it,
and glory added unto it, which Adam neither had, nor could
have right unto. It is now of that nature, as could neither be
entrusted with, nor communicated by any mere creature. Be-
sides, he that hath it, is the object of the faith and trust of the
church, nor can any be interested in any part of this inheritance
without the exercise of those and all other graces on him, whose
the inheritance is. And so to be the object of our faith, is the
prerogative of the divine nature alone.
2dly, No mere creature could secure this inheritance, that it
should be lost no more ; and yet if it were so, it would be high-
ly derogatory unto the glory of God. For two things were re-
quired hereunto: (1.) That he in whom this trust is vested,
should be in himself incapable of any such failure, as through
which, by the immutable eternal law of obedience unto God, a
forfeiture of it should be made. (2.) That he undertake for
them all who shall be heirs of salvation, who shall enjoy this
inheritance, that none of them should lose or forfeit their own
personal interest in it, or the terms whereon it is conveyed and
communicated unto them ; but no mere creature was sufficient
unto these ends. For no one of them in and by himself, in the
constitution of his nature, isabsolutely free from falling from God
himself. They may receive, the angels in heaven, and the glo-
rified saints have received, such a confirmation in and by grace,
as that they shall never actually apostatize or fall from God;
but this they have not from themselves, nor the principles of
their own nature, which is necessary unto him that shall receive
this trust. For so, when it was first vested in Adam, he was
left to preserve it by the innate concreated abilities of his own
nature. And as unto the latter, all the angels in heaven can-
not undertake to secure the obedience of any one man, so as
that the conveyance of the inheritance may be sure unto him.
Wherefore, with respect hereunto, those angels themselves, though
the most holy and glorious ofal I the creatures of God, have no great-
er trust or interest, than to ' be ministering spirits, sent forth to
minister for them who shall le heirs of salvation,' Heb. i. 14.
So unmeet are they to have the whole inheritance vested in
any of them.
IK THE CONTRIVANCE OF THE WORK OF REDEMPTION. 233
But all this infinite wisdom hath provided for in the great
1 mystery of godliness, God manifest in the flesh ;' God herein
makes his only Son the heir of all things, and vests the whole
inheritance absolutely in him. For the promise, which is the
court-roll of heaven, the only external means and record of its
conveyance, was originally made unto Christ only. ' God said
not. And unto thy seeds, as of many, but as of one, and to thy
seed, which seed is Christ,' Gal. iii. 16. And we become ao;aiu
heirs of God, only as we are joint heirs with Christ, Rom. viii.
17. that is. by being taken into a participation of that inherit-
ance which is vested in him alone. For many may be parta-
kers of the benefit of that, whose right and title is in one alone,
when it is conveyed unto him for their use. And hereby the
ends before- Mentioned are fully provided for. For,
1. He who is thus made the heir of all, is meet to be entrust-
ed with the glory of it. For where this grant is solemnly ex-
pressed, it is declared that he is the ' brightness of the Father's
glory, and the express ima^e 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
lie please, our exposition of that place of the Apostle.
2. Any failure in his own person was absolutely impossible.
The subsistence of the human nature in the person of the Son
of God, rendered the least sin utterly impossible unto him. For
all the moral operations of that nature are the acts of the per-
son of the Son of God. And hereby not only is the inheritance
secured, but also an assurance that it is so, is given unto all
them that do believe. This is the life and soul of all gospel-
comforts, that the whole inheritance of grace and glory is vest-
ed in Christ, where it can never suffer loss or damage. When
we are sensible of the want of grace, should we go unto God,
and say, 'Father give us the portion of goods that falls unto
us,' as the prodigal did, we should quickly consume it, and
bring ourselves unto the utmost misery, as he did also. But
in Christ the whole inheritance is secured for evermore.
3. He is able to preserve all those who shall be heirs of this
284 EVIDENCES OF DIVINE WISDOM,
inheritance, that they forfeit not their own personal interest
therein, according unto the terms of the covenant, whereby it
is made over to them. He can, and will, by the power of his
grace, preserve them all unto the full enjoyment of the pur-
chased inheritance. We hold our title by the road, at the will
of the Lord. And many failures we are liable unto, whereon
we are in misericordia Domini, and are subject unto amerce-
ments. But yet. the whole inheritance being granted unto
Christ, is eternally secured for us ; and we are by his grace pre-
served from such offences against the supreme Lord, or com-
mitting any such wastes, as should cast us out of our possession.
See Psal. lxxxix. 27 — 32. Thus, in all things infinite wisdom
hath provided, that no second forfeiture should be made of the
inheritance of grace and glory, which, as it would have been
eternally ruinous unto mankind, so it was inconsistent with the
glory and honour of God.
8. The wisdom of God was gloriously exalted in the righte-
ous destruction of Satan and his interest, by the incarnation and
mediation of the Son of God. He had prevailed against the
first way of the manifestation of divine glory ; and therein both
pleased and prided himself. Nothing could give such satisfac-
tion unto the malicious murderer, as the breach he had occa-
sioned between God and man, with his hopes and apprehen-
sions that it would be eternal. He had no other thoughts, but
that the whole race of mankind, which God had designed unto
the enjoyment of himself, should be everlastingly ruined. So
he had satisfied his envy against man in his eternal destruction
with himself, and his malice against God in depriving him of
his glory. Hereon, upon the distance that he had made be-
tween God and man, he interposed himself, and boasted him-
self for a long season, as the god of this world, who had all
power over it, and in it. It belonged unto the honour of the
wisdom of God, that he should be defeated in this triumph.
Neither was it meet that this should be done by a mere act of
sovereign omnipotent power. For he would yet glory in his
craft and the success of it, that there was no way to disappoint
him, but by crushing him with power, without respect unto
righteousness, or demonstration of wisdom. Wherefore it must
IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 285
be done in such a way, as wherein he might see, unto his eter-
nal shame and confusion, all his arts and subtleties defeated by
infinite wisdom, and his enterprise overthrown in a way of right
and equity. The remark that the Holy Ghost j uts on the ser-
pent, which was his instrument in drawing man unto apostacy
from G:>d ; namely, that he was subtle above all the beasts of
the field, is only to intimate wherein Satan designed his at-
tempt, and from whence he hoped for his success. It was not
an act of power or rage, but of craft, counsel, subtlety, and de-
ceit. Herein he gloried and prided himself; wherefore the
way to disappoint him with shame, must be a contrivance of
infinite wisdom, turning all his artifices into mere folly.
This work of God with respect unto him is expressed in the
Scripture two ways : 1st, It is called the spoiling of him, as un-
to his power, and the prey that he had taken. The strong man
armed was to be bound, and his goods spoiled. The Lord
Christ, by his death, 'destroyed him that had the power of death,'
that is, the devil. He led captivity captive, spoiling principali-
ties and powers, triumphing over them in his cross. So Abra-
ham, when he smote the kings, not only delivered Lot, who
was their captive, but also took all their spoils. 2dly, It is ex-
pressed by the destruction of his works. 'For this cause was
the Son of God manifested, that he mi_rht destroy the works of
the devil.' The spoils which he had in his own power were taken
from him. and the works which he had erected, in the minds of
men, were demolished. The web which he had wove to clothe
himself withal as the god of this world, was unravelled to the
last thread. And although all this seems to represent a work
of power, yet was it indeed an effect of wisdom and righteous-
ness principally.
For the power which Satan had over mankind was in itself
unjust. For, (1.) He obtained it by fraud and deceit. 'The
serpent beguiled Eve.' (2.) He possessed it with injustice, with
respect unto God, being an invader of his right and possession.
(3.) He used and exercised it with malice, tyranny, and rage ; so
as that it was every way unjust, both in its foundation and ex-
ecution. With respect hereunto he was justly destroyed by
omnipotent power, which puts forth itself in his eternal punish-
286 EVIDENCES OP DIVINE WISDOM,
ment. But, on the other side, mankind did suffer justly under
his power, being given up unto it in the righteous judgment of
God. For one may suffer justly what another doth unjustly
inflict. As when one causelessly strikes an innocent man, if he
strikes him. again, he who did the first injury suffereth justly,
,but the other doth unjustly in revenging himself. Where-
fore, as man was given up unto him in a way of punishment,
he was a lawful captive, and was not to be delivered, but in a
way of justice. And this was done in a way that Satan never
thought of. For by the obedience and sufferings of the Son of
God incarnate, there was full satisfaction made unto the justice of
God for the sins of man, a reparation of his glory, and an exal-
tation of the honour of his holiness, with all the other proper-
ties of his nature, as also of his law. out-balancing all the dimi-
nution of it by the first apostacy of mankind, as hath been de-
clared. Immediately hereon all the charms of Satan were dis-
solved ; all his chains loosed ; his darkness that he had brought
on the creation dispelled ; his whole plot and design defeated ;
whereon he saw himself, and was exposed unto all the holy an-
gels of heaven, in all the counsels, craft, and power he had
boasted of, to be nothing but a congeries, a mass of darkness,
malice, folly, impotency, and rage. Hereon did Satan make an
entrance into one of the principal parts of his eternal torments,
in that furious self- maceration which he is given up unto on
the consideration of his defeat and disappointment. Absolute
power he always feared, and what it would produce ; for he be-
lieves that, and trembles : but against any other way he thought
he had secured himself. It lieth plain to every understanding,
what shame, confusion, and self-revenge, the proud apostate
was cast into upon this holy righteous disappointment of his
design ; whereas he had always promised himself to carry his
cause, or at least to put God to act in the destruction of his do-
minion, by mere omnipotent power, without regard unto any
other properties of his nature. To find that which he contriv-
ed for the destruction of the glory of God, the disappointment
of his ends in the creation of all things, and the eternal ruin of
mankind, to issue in a more glorious exaltation of the holy pro-
perties of the divine nature, and an unspeakable augmentation
IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 287
of blessedness unto mankind itself, is the highest aggravation of
his eternal torments. This was a worfe every way becoming
the infinite wisdom of God.
9. Whereas there are three distinct persons in the holy Tri-
nity ; it became the wisdom of God, that the Son, the second
person, should undertake this work, and be incarnate. I shall
but sparingly touch on this glorious mystery. For, as unto the
reason of it, it is absolutely resolved into the infinite wisdom
and sovereign counsel of the divine will. And all such things
are the objects of an holy admiration, not curiously to be in-
quired into. To intrude ourselves into the things which we
have not seen ; that is, which are not revealed in those concern-
ments of tlieni which are not revealed, is not unto the advan-
tage of faith in our edification. But as unto what is declared
of them, either immediately and directly, or by their rela-
tion unto other known truths, we may meditate on them
unto the improvement of faith and love towards God. And
some things are thus evident unto us in this mystery.
1. We had by sin lost the image of God, and thereby all gra-
cious acceptance with him, all interest in his love and favour,
in our recovery, as we have declared ; this image is again to
be restored unto us, or we are to be renewed into the likeness
of God. And there was a condecency unto divine wisdom,
that this work should in a peculiar manner be effected by him,
who is the essential image of God, that is, the Father. This,
as we have formerly shewed, was the person of the Son ; receiv-
ing his personal subsistence, and therewithal the divine nature,
withal its essential properties from the Father, by eternal gene-
ration, he was thereon the express image of his person, and the
brightness of his glory. Whatever is in the person of the Fa-
ther, is in the person of the Son ; and being all received from
the Father, he is his essential image. And one end of his in-
carn ation was, that he might be the representative image of God
unto us. Whereas, therefore, in the work of our recovery, the
image of God should be restored in us, there was a condecen-
cy that it should be done by him, who was the essential image
of God. For it consists in the communication of the effects
28S EVIDENCES OF DIVINE WISDOM,
and likeness of the same image unto us, which was essentially
in himself.
2. We were by nature the sons of God : we stood in rela-
tion of sons unto him by virtue of our creation, the communi-
cation of his image and likeness, with the preparation of an
inheritance for us. On the same accounts, the angels are fre-
quently called the sons of God. This title, this relation unto
God, we utterly lost by sin, becoming aliens from him, and
enemies unto him. Without a recovery into this estate, we
cannot be restored, nor brought unto the enjoyment of God ;
and this cannot be done but by adoption. Now it seems con-
venient unto divine wisdom, that he should recover our son-
ship by adoption, who was himsell the essential and eternal
Son of God.
3. The sum of what we can comprehend in this great mys-
tery, ariseth from the consideration of the order of the holy
persons of the blessed Trinity, in their operations. For their
order herein doth follow that of their subsistence. Unto this
great work there are peculiarly required, authority, love and
power, all directed by infinite wisdom. These originally re-
side in the person of the Father, and the acting of them in this
matter is constantly ascribed unto him. He sent the Son, as
he gives the Spirit, by an act of sovereign authority. And he
sent the Son from his eternal love : he loved the world, and
sent his Son to die. This is constantly assigned to be the
effect of the love and grace of the Father. And he wrought
in Christ, and he works in us, with respect unto the end of this
mystery, with the 'exceeding greatness of his power,' Eph. i.
18. The Son, who is the second person in the order of sub-
sistence, in the order of operation, puts the whole authority,
love and power of the Father in execution. The order of sub-
sistence and operation thereon, is expressly declared by the
Apostle, I Cor. viii. 6. ' Unto us there is but one God the Fa-
ther, of whom are all things, and we in him: and one Lord
Jesus Christ, by whom are all things, and we by him.' The
Father is the original fountain and spring from whom, whose
original authority, love, goodness, and power, are all these
things. That expression of from him, peculiarly denotes the
IN THE CONTRIVANCE OF THE WORK OF REDEMPTION. 289
eternal original of all things. But how are this authority,
goodness, love, and power in the Father, whence all these
things spring and arise, made effectual ? how are their effects
wrought out and accomplished ? There is one Lord, even
Jesus Christ, a distinct person from the Father, by whom are
all things. He works in the order of his subsistence, to exe-
cute, work, and accomplish all that originally proceedeth from
the Father. By the holy Spirit, who is the third person in or-
der of subsistence, there is made a perfecting application of the
whole, unto all its proper ends.
Wherefore this work of our redemption and recovery, being
the especial effect of the authority, love, and power of the Father,
it was to be executed in and by the person of the Son : as the
application of it unto us is made by the Holy Ghost. Hence
it became not the person of the Father to assume our nature :
it belonged not thereunto in the order of subsistence and ope-
ration in the blessed Trinity. The authority, love, and pow-
er, whence the whole work proceeded, were his in a peculiar
manner. But the execution of what infinite Wisdom designed
in them and by them, belonged unto another. Nor did this
belong unto the person of the Holy Spirit, who, in order of
divine operation, following that of his subsistence, was to per-
fect the whole work, in making application of it unto the
church when it was wrought. Wherefore it was every way
suited unto divine wisdom, unto the order of the holy persons
in their subsistence and operation, that this work should be un-
dertaken and accomplished in the person of the Son. What is
farther must be referred unto another world.
These are some few of those things wherein the infinite
wisdom of God in this holy contrivance giveth forth some
rays of itself into enlightened minds, and truly humbled souls.
But how little a portion of it is heard by us? How weak,
how low are our conceptions about it ? We cannot herein
find out the Almighty unto perfection. No small part of the
glory of heaven will consist in that comprehension which we
shall have of the mystery of the wisdom, love, and grace of
God herein. Howbeit, we are with all diligence to inquire
into it, whilst we are here in the way. It is the very centre
37
290 EVIDENCES OF DIVINE WISDOM,
of all glorious evangelical truths ; not one of them can be
understood, believed, or improved as they ought, without a
due comprehension of their relation hereunto ; as we have
shewed before. This is that which the prophets of old inquir-
ed into, and after, with all diligence, even the mystery of God
manifest in the flesh, with the glory that ensued thereon, 1
Pet. i. 11. Yet had they not that light to discern it by which
we have. The least in the kingdom of God, as to the know-
ledge of this mystery, may be above the greatest of them. And
ought we not to fear, least our sloth under the beams of the
sun should be condemned by their diligence in the twilight 1
This the angels bow down to look into, although their con-
cerns therein were not equal to ours. But angels are angels,
and prophets were prophets ; we are a generation of poor sin-
ful men, who are little concerned in the glory of God or our
own duty.
Is it not much to be lamented, that many Christians content
themselves with a very superficial knowledge of these things?
How are the studies, the abilities, the time and diligence of
many excellent persons engaged in, and laid out about the
works of nature, and the effects of divine wisdom and power
in them, by whom any endeavour to inquire into this glorious
mystery is neglected, if not despised 1 Alas, the light of divine
wisdom in the greatest works of nature, holds not the propor-
tion of the meanest star unto the sun in its full strength, unto
that glory of it which shines in this mystery of God manifest
in the flesh, and the work accomplished thereby. A little time
shall put an end unto the whole subject of their inquiries, with
all the concernment of God and man in them for evermore.
This alone is that which fills up eternity, and which, although
it be now with some as nothing, yet will shortly be all.
Is it not much more to be lamented, that many who are
called Christians, do even despise these mysteries. Some op-
pose them directly with pernicious heresies about the person
of Christ, denying his divine nature, or the personal union of
his two natures, whereby the whole mystery of infinite wisdom
is evacuated and rejected. And some there are who though
they do not deny the truth of this mystery, yet they both de-
IN THE CONTRIVANCE OP THE WORK OF REDEMPTION. 291
spise and reproach such as with any diligence endeavour to in-
quire into it. I shall add the words used on a like occasion
unto them who sincerely believe the mysteries of the gospel.
'But ye, beloved, building up yourselves in your most holy
faith, praying in the Holy Ghost, keep yourselves in the love
of God, looking for the mercy of our Lord Jesus Christ, unto
eternal life.' And the due contemplation of this mystery will
certainly be attended with many spiritual advantages.
(1.) It will bring in stedfastness in believing as unto the es-
pecial concerns of our own souls ; so as to give unto God the
glory that is his due thereon. This is the work, these are the
ends of faith, Rom. v. 1 — 5. We see how many Christians
who are sincere believers, yet fluctuate in their minds with
great uncertainties as unto their own state and condition. The
principal reason of it is, because they are unskilful in the word
of righteousness, and so are babes in a weak condition, as the
Apostle speaks, Heb. v. 13. This is the way of spiritual peace.
When the soul of a believer is able to take a view of the glory
of the wisdom of God, exalting all the other holy properties of
his nature in this great mystery unto our salvation, it will ob-
viate all fears, remove all objections, and be a means of bringing
in assured peace into the mind ; which, without a due compre-
hension of it, will never be attained.
(2.) The acting of faith hereon, is that which is accompanied
with its great power to change and transform the soul into the
image and likeness of Christ. So is it expressed by the Apos-
tle, 2 Cor. iii. 18. 'We all with open face, beholding as in a
glass, the glory of the Lord, are changed into the same image
from glory to glory, even as by the Spirit of the Lord.' We all
beholding, not taking a transient glance of these things, but
diligently inspecting them, as those do who through a glass de-
sign a steady view of things at a distance. That which we are
thus to behold by the continued acting of faith in holy contem-
plation, is the ( glory of the Lord in the face of Jesus Christ,' as
it is expressed, chap. iv. 6. which is nothing but that mystery
of godliness, in whose explanation we have been engaged. And
what is the effect of the steady contemplation of this mystery
by faith 1 We are changed, made quite other creatures than
292 EVIDENCES OF DIVINE WISDOM, &C.
we were, cast into the form, figure, and image of Jesus Christ,
the great design of all believers in this world. Would we then
be like unto Christ ? Would we bear the image of the heaven-
ly, as we have borne the image of the earthly ? Is nothing so
detestable unto us as the deformed image of the old man, in all
the lusts of the mind and of the flesh ? Is nothing so amiable
and desirable as the image of Christ, and the representation of
God in him ? This is the way, this is the means of attaining
the end which we aim at.
(3.) Abounding in this duty is the most effectual means of
freeing us, in particular, from the shame and bane of profession
in earthly mindedness. There is nothing so unbecoming a
Christian, as to have his mind always exercised about, always
filled with thoughts of earthly things. And according as men's
thoughts are exercised about them, their affections are increas-
ed and inflamed towards them. These things mutually pro-
mote one another, and there is a kind of circulation in them.
Multiplied thoughts inflame affections, and inflamed affections
increase the number of thoughts concerning them. Nothing
is more repugnant unto the whole life of faith, nothing more
obstructive unto the exercise of all grace, than a prevalency of
this frame of mind. And at this season, in an especial man-
ner, it is visibly preying on the vitals of religion. To abound
in the contemplation of this mystery, and in the exercise of
faith about it, as it is diametrically opposed unto this frame, so it
will gradually cast it out of the soul. And without this, we shall
labour in the fire for deliverance from this pernicious evil.
(4.) And hereby are we prepared for the enjoyment of glory
above. No small part of that glory consists in the eternal con-
templation and adoration of the wisdom, goodness, love, and
power of God in this mystery and the effects of it, as shall af-
terwards be declared. And how can we be better or otherwise
prepared for it, but by the implanting a sense of it en our
minds by sedulous contemplation while we are in this world.
God will not take us into heaven, into the vision and posses-
sion of heavenly glory, with our heads and hearts reeking with
the thoughts and affections of earthly things. He hath ap-
pointed means to make us meet for the inheritance of the saints
THE NATURE OF THE PERSON OP CHRIST, &C. 293
in light, before he will bring us unto the enjoyment of it. And
this is the principal way whereby he doth it. For whereby it
is that we are ' changed into the image of Christ, from glory to
glory,' and make the nearest approaches unto the eternal fulness
of it.
CHAP. XVIII.
THE NATURE OF THE PERSON OF CHRIST, AND THE HY-
POSTATICAL UNION OF HIS NATURES DECLARED.
The nature or constitution of the person of Christ hath been
commonly spoken unto, and treated of in the writings both of
the ancient and modern divines. It is not my purpose, in this
discourse, to handle any thing that hath been so fully already
declared by others. Howbeit, to speak something of it in this
place, is necessary unto the present work ; and I shall do it, in
answer unto a double end or design.
1. To help those that believe, in the regulation of their
thoughts, about this divine person, so far as the Scripture go-
eth before us. It is of great importance unto our souls, that we
have right conceptions concerning him ; not only in general,
and in opposition unto the pernicious heresies of them, by whom
his divine person, or either of his natures, are denied ; but also
in those especial instances, wherein it is the most ineffable ef-
fect of divine wisdom and grace. For although the knowledge
of him mentioned in the gospel, be not confined merely unto
his person, in the constitution thereof, but extends itself unto
the whole work of his mediation, with the design of God's love
and grace therein, and our own duty thereon ; yet is this
knowledge of his person the foundation of all the rest, wherein
if we mistake or fail, our whole building in the other parts of
the knowledge of him will fall unto the ground. And, although
the saving knowledge of him is not to be obtained without es-
294 THE NATURE OF THE PERSON OF CHRIST, AND THE
pecial divine revelation, Matth. xvi. 17. or saving illumina-
tion, 1 John v. 20. nor can we know him perfectly, until we
come where he is, to behold his glory, 1 John xvii. 24. yet are
instructions from the Scripture of use, to lead us into those far-
ther degrees of the knowledge of him, which are attainable in
this life.
2. To manifest in particular, how ineffably distinct the rela-
tion between the Son of God and the man Christ Jesus, is, from
all that relation and union which may be between God and be-
lievers, or between God and any other creature. The want of
a true understanding hereof, is the fundamental error of many
in our days. We shall manifest thereupon, how ' it pleased
the Father, that in him should all fulness dwell ;' so, that in all
things, ' he might have the pre-eminence,' Col. i. 18, 19. And I
shall herein wholly avoid the curious inquiries, bold conjec-
tures, and unwarrantable determinations of the schoolmen and
some others. For many of them designing to explicate this
mystery, by exceeding the bounds of Scripture-light and sacred
sobriety, have obscured it. Endeavouring to render all things
plain unto reason, they have expressed many things unsound
as unto faith, and fallen into manifold contradictions among
themselves. Hence Aquinas affirms, that three of the ways
of declaring the hypostatical union, which are proposed by
the master of the sentences, are so far from probable opinions,
that they are down right heresies. I shall therefore confine
myself, in the explication of this mystery, unto the propositions
of divine revelation, with the just and necessary expositions of
them.
What the Scripture represents of the wisdom of God in this
great work, may be reduced unto these four heads : (1.) The
assumption of our nature into personal subsistence with the Son
of God. (2.) The union of the two natures in that single per-
son, which is consequential thereon. (3.) The mutual com-
munication of those distinct natures, the divine and human, by
virtue of that union. (4.) The enunciations or predications
concerning the person of Christ, which follow on that union
and communication.
The first thing in the divine constitution of the person of
HYPOSTATICAL UNION OF HIS NATURES DECLARED. 295
Christ, as God and man, is assumption. That ineffable divine
act I intend, whereby the person of the Son of God assumed
our nature, or took it into a personal subsistence with himself.
This the Scripture expresseth sometimes actively, with respect
unto the divine nature, acting in the person of the Son, the na-.
ture assuming; sometimes passively, with respect unto the hu-
man nature, the nature assumed. The first it doth, Heb. ii. 14,
16. ' Forasmuch as the children are partakers of flesh and
blood, he also himself likewise took part of the same : for verily
he took not on him the nature of angels ; but he took on him
the seed of Abraham.' Phil. ii. 6,7. 'Being in the form of
God, he took on him the form of a servant;' and in sundry
other places. The assumption, the taking of our human na-
ture to be his own, by an ineffable act of his power and grace,
is here clearly expressed. And to take it to be his own, his
own nature, can be no otherwise, but by giving it a subsistence
in his own person ; otherwise his own nature it is not. nor can
be. Hence God is said to 'purchase his church with his own
blood,' Acts xx. 28. That relation and denomination of his
own, is from the single person of him whose it is. The latter
is declared, John i. 14. ' The Word was made flesh.' Rom.
viii. 3. ' God sent his own Son in the likeness of sinful flesh.7
Gal. iv. 4. ' Made of a woman, made under the law.' Rom.
i. 3. ' Made of the seed of David according to the flesh.' The
eternal Word, the Son of God, was not made flesh, not made of
a woman, nor of the seed of David, by the conversion of his sub-
stance or nature into flesh ; which implies a contradiction, and
besides is absolutely destructive of the divine nature. He could
no otherwise, therefore, be made flesh, or made of a woman,
but in that our nature was made his, by his assuming of it to be
his own. The same person who before was not flesh, was not
man, was made flesh as man, in that he took our human nature
to be his own.
1. This ineffable act is the foundation of the divine relation
between the Son of God, and the man Christ Jesus. We can
only adore the mysterious nature of it ; ' great is this mystery
of godliness.' Yet may we observe sundry things to direct us
in that duty.
296 the nature of the person of christ, and the
(1.) As unto original efficiency, it was the act of the divine
nature, and so consequently of the Father, Son, and Spirit.
For so are all outward acts of God, the divine nature being the
immediate principle of all such operations. The wisdom, pow-
er, grace, and goodness exerted therein, are essential properties
of the divine nature. Wherefore the acting of them originally
belongs equally unto each person equally participant of that
nature.
(2.) As unto authoritative designation, it was the act of the
Father. Hence is he said to ' send his Son in the likeness of
sinful flesh,' Rom. viii. 3. Gal. iv. 4.
(3.) As unto the formation of the human nature, it was the
peculiar act of the Spirit, Luke i. 35.
(4.) As unto the term of the assumption, or the taking of our
nature unto himself, it was the peculiar act of the person of the
Son. Herein, as Damascen observes, the other persons had no
concurrence, but only by counsel and approbation.
2. This assumption was the only immediate act of the divine
nature on the human in the person of the Son. All those that
follow in subsistence, sustentation, with all others that are
communicative, do ensue thereon.
3. This assumption and the hypostatical union, are distinct
and different in the formal reason of them. (1.) Assumption is
the immediate act of the divine nature in the person of the Son
on the human ; union is mediate, by virtue of that assumption.
(2.) Assumption is unto personality ; it is that act whereby the
Son of God and our nature became one person. Union is an
act or relation of the natures subsisting in that one person. (3.)
Assumption respects the acting of the divine, and the passion
of the human nature ; the one assumeth, and the other is as-
sumed. Union respects the mutual relation of the natures unto
each other. Hence the divine nature may be said to be united
unto the human, as well as the human unto the divine ; but
the divine nature cannot be said to be assumed, as the human
is. Wherefore assumption denotes the acting of the one nature,
and the passion of the other ; union, the mutual relation that
is between them both.
These things may be safely affirmed, and ought to be firmly
HYP03TATICAL UNION OP HIS NATURES DECLARED. 297
believed, as the sense of the Holy Ghost in those expressions;
' He took on him the seed of Abraham : He took on him the
form of a servant :' and the like. And who can conceive the
condescension of divine goodness, or the actings of divine wis-
dom and power therein !
2. That which followeth hereon is the union of the two na-
tures in the same person, or the hypostatical union. This is
included and asserted in a multitude of divine testimonies, Isa.
vii. 14. 'Behold a virgin shall conceive and bear a son, and
shall call his name Immanuel,' as Matth. i. 23. He who was
conceived and born of the virgin was Immanuel, or God with
us; that is, God manifest in the flesh, by the union of his na-
tures in the same person ; Isa. ix. 6. ' To us a child is born,
to us a Son is given, and his name shall be called, Wonder-
ful, Counsellor, the mighty God, the everlasting Father, the
Prince of peace.' That the same person should be the mighty
God, and a child born, is neither conceivable, nor possible, nor
can be true, but by the union of the divine and human natures
in the same person. So he said of himself, ' Before Abraham
was, I am,' John viii. 53. That he, the same person who then
spake unto the Jews, and as a man was little more than thir-
ty years of age, should also be before Abraham, undeniably
confirms the union of another nature in the same person, with
that wherein he spake those words, and without which they
could not be true. He had not only another nature, which
did exist before Abraham, but the same individual person, who
then spake in the human nature, did then exist. See to the
same purpose, John i. 14. Acts xx. 28. Rom. ix. 5. Col. ii. 9. 1
John iii. 16.
This union the ancient church affirmed to be made drptir™s,
without any change in the person of the Son of God, which the
divine nature is not subject unto ; dSiaperus, with a distinction of
natures, but without any division of them by separate subsisten-
ces ; itavyxvrcos, without mixture, or confusion; dXoP,s-a.f, without
separation or distance. And ^u^j, substantially, because it
was of two substances or essences in the same person, in oppo-
sition unto all accidental union, as the fulness of the Godhead
dwelt in him bodily.
3S
298 THE NATUTE OF THE PERSON OF CHRIST, AND THE
These expressions were found out and used by the ancient
church, to prevent the fraud of those who corrupted the doc-
trine of the person of Christ, and (as all of that sort ever did,
and yet continue so to do) obscured their pernicious sentiments
under ambiguous expressions. And they also made use of sun-
dry terms which they judged significant of this great myste-
ry, or the incarnation of the Son of God. Such are iwapKUdu
incarnation, ivs^armcn imbodying. ivavdp^^ts, inhumation, hScw
tikv ciriSnuia, Kill irapvaia, >; ciKovoyna, to the Same purpose, h Sia trapKOt bpu\ia,
his conversation in or by the flesh, b &ta dvdpwTTomTos (pavtpoicn, his
manifestation by humanity, h &sv<nS, the advent, h Kc^an, the
exinanition, or humiliation, h ™ xPir« iKi^aveta, the appearance or
manifestation of Christ, >> vwKaraeacis, 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 our faith is not confined unto any one of
these words or terms, so as that we should be obliged to believe
not only the things intended, but also the manner of its expres-
sion in them ; so, so far as they explain the thing intended ac-
cording unto the mind of the Holy Ghost in the Scripture, and
obviate the senses of men of corrupt minds, they are to be em-
braced and defended as useful helps in teaching the truth.
That whereby it is most usually declared in the writings of
the ancients, is \apn ^oxrcws, gratia unionis, the grace of union ;
which form of words some manifesting themselves strangers unto,
declare how little conversant they are in their writings. Now,
it is not any habitual inherent grace, residing subjectively in
the person or human nature of Christ that is intended ; but
things of another nature.
1. The cause of this union 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, Ea gratia Jit ab initio fidei svcb
homo quicunque Christianus, qua gratia homo, ille ab initio
f actus est Christus. Depredest. Sanct. cap. 15. For where-
as all the inherent grace of the human nature of Christ, and
HYPOSTATICAL UNION OP HIS NATURES DECLARED. 299
all the holy obedience which proceeded from it, was conse-
quent in order of nature unto this union, and an effect of it,
they could, in no sense, be the meritorious or procuring causes
of it ; it was of grace.
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 eter-
nity. This is the fundamental privilege of the human nature
of Christ, which all others, even unto his eternal glory, pro-
ceed 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 per-
formed 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 pre-
cious.'
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 there-
of. 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 an 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 union we speak of, is not
God j it is a creature, an effect of divine wisdom and power.
300 THE NATURE OP THE PERSON OP CHRIST, AND THE
And it is different from it herein ; inasmuch as that is of many
distinct persons in the same nature, this is of distinct natures
in the same person. That union is natural, substantial, essen-
tial, in the same nature ; this, as it is not accidental, as we
shall shew, so it is not properly substantial ; because it is not
of the same nature, but of divers in the same person, remain-
ing 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, qiiam Filius in
Patre, De Trim lib. 1. cap. 10. ' Man is rather in the Son of
God, than the Son in the Father.' 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 inbeing of the Son in the Father, the union
between them, which is natural, essential, and eternal, doth ex-
ceed this in glory, which was a temporary external act of di-
vine wisdom and grace.
2. The most eminent substantial union in things natural, is
that 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 of 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, (1.) The soul and body are so united,
as to constitute one entire nature. The soul is not human na-
ture, nor is the body, but it is the consequent of their union.
Soul and body are essential parts of human nature, but com-
plete 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. (2.) The union of the s oul
and body doth constitute that nature, which is made essential-
ly complete thereby, a new individual person, with a subsis-
tence 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 absolutely,
HYP03TATICAL UNION OF HIS NATURES DECLARED. 301
and his individual subsistence was perfect, absolutely antece-
dent 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. (3.) Soul and body are united by
an external efficient cause, or the power of God ; and not by
the act of one of them upon another. But this union is ef-
fected by that act of the divine nature towards the human,
which we have before described. (4.) Neither soul nor body
have any personal subsistence before their union. But the
sole foundation of this union was in this, that the Son of God
was a self-subsisting person from eternity.
3. There are other unions in things natural which are by
mixture or composition. Hereon something is produced, com-
posed of various parts, which is not what any of them are.
And there is a conversion of things, when one thing is sub-
stantially 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 mix-
ture, a contemporation of the divine and human natures into
one third nature, or the conversion of one into another. Such
notions of these things some fancied of old. Eutyches sup-
posed such a composition and mixture of the two natures in
the person of Christ, as that the human nature at least should
lose all its essential properties, and have neither understand-
ing 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, in-
stead 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 union wherewith some have illus-
trated 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
302 THE NATURE OF THE PERSON OF CHRIST, AND THE
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 miud
from due apprehensions of this mystery.
5. There is a spiritual union ; namely, of Christ and beliet-
ers ; 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 so united unto the man Christ Jesus, as
that thereby he was exalted inconceivably above all other men,
though never so holy; and had greater communications from
God than any of them. Wherefore he was on many accounts
the Son of God in a peculiar manner, and by a communication
of names is called God also. This being the opinion of
Nestorius 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 con-
sist.
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, Kara naparacv, 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 ful-
ness 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
HYPOSTATICAL UNION OF HIS NATURES DECLARED. 303
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 bo-
dily, really, substantially, but in the assumption of that nature
to be his own. And no sense can ba 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, KaraX^n; as some call it ;
that is. by such an union of affections as is between intimate
friends. The soul of God rested always in that man ; in him
was he well pleased, and he was wholly given up in his affec-
tions unto God ; this also is true ; but there is that which is no
less true that renders it useless unto the pretensions of Nesto-
rius. 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 his love to God, it is the per-
son of the Father that is intended therein ; nor 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 k<xt h^Cap, byway of dignity and honour.
For this conjunction is such, as that whatever honour is given
unto the Son of God, is also to be given unto the Son of man.
But herein to recompense his sacrilege in taking away the hypos-
tatical union from the church, he would introduce idolatry into
it. For the honour that is due unto the Son of God, is divine, re-
ligious, 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 *ara r<njro/?«Xi<u>, 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, but what is between God and the angels in hea-
ven; in whom there is a perfect compliance with the will of
304 THE NATURE OF THE PERSON OF CHRIST, AND THE
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, He!>. ii. 16. 17.
5. Ka9' bpuvvpiav, by an equivocal denomination, the name of
the one person ; namely, 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 an-
swers 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 no-
thing in kind, but in degree only, was peculiar unto the man
Christ Jesus.
But all these things, so far as they are true, belong unto the
third thing to be considered in his person ; namely, the com-
munion, or mutual communication of the distinct natures there-
in. But his personal union consists not in any of them, nor in
all of them together. Nor do they answer any of the multipli-
ed testimonies given by the Holy Ghost unto this glorious mys-
tery. Some few of them may be mentioned.
' The Word was made flesh,' John i. 14. There can be but
two senses of these words. (1.) That the Word ceased to be
what it was, and was substantially turned into flesh. (2.) That
continuing to be what it was, it was made to be also what be-
fore it was not. The first sense isdestructive of the divine Be-
ing, and all its essential properties. The other can be verified
only herein, that the Word took that flesh, that is our human
nature to be his own. his own nature 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 ex-
press nothing in answer unto this divine testimony, that 'the
Word was made flesh.'
' Being in the form of God, he took on him the form of a ser-
HYPOSTATICAL UNION OF HIS NATURES DECLARED. 305
vant, and became obedient,' Phil. ii. 7, 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 fan-
cy no distinction, that shall bear the denomination and relation
of Father and Son, but all is inevitably included 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 wo-
man, made under the law ; or taking on him the seed of Abra-
ham. And this person became obedient. It was in the hu-
man 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 hypo-
statical union, which we believe and plead for.
' To us a Son is given, to us a Child is born, and he 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 hy-
postatical 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 according 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 acciden-
tal metaphorical union, consisting in the instances before men-
tioned, do know well enough, that the true Deity of our Lord
Jesus Christ is opposed by them.
3. Concurrent with, and in part consequent unto this union,
is the communion of the distinct natures of Christ hypostatical-
ly united. And herein we may consider. (1.) What is peculiar
unto the divine nature. (2.) What is common unto both.
39
306 THE NATURE OF THE PERSON OF CHRIST, AND THE
1. There is a threefold communication of the divine nature
unto the human in this hypostatical union.
(1.) Immediate in the person of the Son. This is subsis-
tence. In itself it is auvrroaaros, 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 sub-
sistence 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 communi-
cated worth and dignity unto what was acted in and by the hu-
man nature.
For that which some have for a long season troubled the
church withal, about such a real communication of the proper-
ties of the divine nature unto the human, which should neither
be a transfusion of them into it, so as to render it the subject of
them ; nor yet consist in a reciprocal denomination from 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 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, with-
out composition or confusion, without such a real communica-
tion of the one unto the other, so as that the one should be-
come 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, sub-
ject 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 an human ; nor indeed either of them, but somewhat else,
composed of both.
(2.) Each nature operates in him according unto its essen-
tial properties. The divine nature knows all things, upholds
HYPOSTATICAL UNION OF HIS NATURES DECLARED. 307
all things, rules all things, acts by its presence every where ;
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 office, in all that he did as the King, Priest, and
Prophet of the church, in all that he did or suffered, in all that
he continueth 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 in 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,
4. Unto that variety of enunciations which is used in the
Scripture concerning him, which I shall name only, and con-
clude.
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. 'Uphold-
ing all things by the word of his power,' Heb. i. 3. These
things are all spoken of the person of Christ ; but belong
unto it on account of his divine nature. So it is said of him;
' To us a Child is born, to us a Son is given,' Isa. ix. 6. ' A
man of sorrows, and acquainted with grief,' Isa. liii. 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 distinctly and originally unto either nature, but doth belong
unto him on the account of their union in him, which are the
most direct enunciations 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 na-
ture, the properties and acts of the other are assigned unto it.
So they ' crucified the Lord of glory.' He is the Lord of
308 THE NATURE OF THE PERSON OF CHRIST, &C.
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 hea-
ven,' 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 na-
ture, that is ascribed unto it which is common unto both ;
or else being denominated from both, that which is pro-
per unto one only is ascribed unto him. Rom. ix. 4. Mat.
xxii. 42.
These kinds of enunciations the ancients expressed by
imWayr,, alteration, d\iaiu><ns, permutation, Koivorm, communion,
rponoi dvTiSoaeo};, the manner of mutual position, Kotvwia iSiwuaTu*,
the communication of properties, and other the like expres-
sions.
These things I have only mentioned, because they are com-
monly handled by others in their didactical and polemical dis-
courses concerning the person of Christ ; and could not well
be here utterly omitted,
THE EXALTATION OF CHRIST, &C. 309
CHAP. XIX.
THE EXALTATION OF CHRIST, WITH HIS PRESENT STATE
AND CONDITION IN GLORY, DURING THE CONTINUATION
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 vail, and leaves it there in glory, dve\t,<pov iv bo\r\, 1
Tim. iii. 16. God was manifest in the flesh, and received up
into glory. This ascension of our Lord Jesus Christ into
glory, or his glorious reception in heaven, with his state
and condition therein, is a principal article of the faith
of the church, the great foundation of its hope and consolation
in this world. This also we must therefore 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 con-
summation 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 — 27. ' Then cometh the end, when he shall have de-
livered up the kingdom unto 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 who 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
310 THE EXALTATION OF CHRIST, WITH HIS
and the destruction of all enemies, is the work that God com-
mitted 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 immediate-
ly, he removed by the blood of his cross, whereby he made
peace, Eph. ii. 14 — 16. Which peace he continues and pre-
serves, by his intercession, Heb. vii. 26. 1 John ii. 2. The ene-
mies 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 sub-
dued. He shall not faint nor give over until he hath sent forth
judgment unto victory.
For the discharge of this work, he hath a sovereign power
over all things in heaven and earth committed unto him. Here-
in 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 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 eter-
nal 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
PRESENT STATE AND CONDITION IN GLORY. 311
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 at-
tain unto ; and their suitableness to yield eternal rest, satisfac-
tion, 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 en-
joy upon their departure out of this world. And Scripture re-
velations 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 ad-
ministration of his office ; and our blessedness to consist in a
participation thereof, and communion with him therein. So he
prays for all them who are given him of his Father, ' that they
may be where he is, to behold 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 which the Father
hath given him, because he loved him. ' My glory which thou
gavest me, for thou lovedst me.' - Nor is it merely the glorified
state of his human nature that he intendeth ; as was before de-
clared in the consideration of the fifth 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 reproach-
es, contempts, and miseries, now unchangeably stated in incom-
prehensible 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 hath above
every name, as he sits on the right hand of the Majesty on high.
In the beholding and contemplation hereof, with holy joy and
delight, consists no small part of that blessedness and glory
312 THE EXALT ATTON OF CHRIST, WITH HIS
which 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 vail, Heb. vi.
19. which directs us unto the temple administration of the me-
diatory 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 :
1. 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.
2. His mediatory exaltation ; or the especial glory of his per-
son as Mediator.
3. The exercise and discharge of his office 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 any thing 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.
Observ. 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 is inconsistent with its essence, is not
an assignation of glory unto its state and condition, but a de-
struction of its being. To affix unto the human nature divine
properties, as ubiquity or immensity, is to deprive 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, but 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
PRESENT STATE AND CONDITION IN GLORY. 313
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 essen-
tially 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 al-
teration as unto its substance, essence, or integral parts, and not
another body of an etherial, heavenly structure, wherein is
nothing of flesh, blood, or bones, by which he so frequently tes-
tified 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.
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.
First, 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 per-
son 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 unto him, in distinction from, and
exaltation above the whole creation of God, angels, and men.
Those by whom this is denied, instead of the glorious name
whereby God doth call him Wonderful, Counsellor, the migh-
ty God, &c. do call him Ichabod, where is the glory, or there is
none that is peculiar unto him. But the mystery hereof, ac-
cording wnto our measure, and in answer unto our design, we
have already declared. And this glory he had indeed in this
40
314 THE EXALTATION OF CHRIST, WITH HIS
world, from the first instant of his incarnation or conception in
the womb. But as unto the demonstration of it, he emptied
himself, and made himself of no reputation under the form of a
servant. Rut now 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 incarna-
tion 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 di-
vine adoration and honour. The enjoyment of heaven is usual-
ly called the beatifical vision. That is, such an intellectual
present view, apprehension, and sight of God, and his glory, es-
pecially as manifested in 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 those things, namely, our
union with God, and his communications unto us, doth 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, compla-
cency, 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
PRESENT STATE AND CONDITION IN GLORY. 315
by an external efficiency of power. He communicates of him-
self 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 eter-
nity. It will be what he worketh in us by his Spirit and pow-
er. There is no other way of the emanation of virtue from
God, unto any creature : but these things in Christ are of ano-
ther nature. This union of his human nature unto God, is
immediate in the person of the Son ; ours is mediate by the
Son as clothed with our nature. The way of communications
of the divine nature unto the human in his person, is what we
cannot comprehend; we have no notion of it, nothing whereby
it may be illustrated. There is nothing equal to it, nothing
like it in all the works of God. As it is a creature, it must sub-
sist in eternal dependence on God ; neither hath it any thing
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 ail 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 glo-
rious immediate emanations of virtue, from the divine unto the
human nature of Christ, we understand not. Indeed, the act-
ings of natures of different kinds, where both are finite in the
same person one towards the other, is of a difficult apprehen-
sion. Who knows how 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 ac-
complishment of it ; or how, on the other hand, the soul is af-
fected 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
316 THE EXALTATION OF CHRIST. WITH HIS
this mutual communication in the same person of clivers na-
tures above our comprehension, where one of them is absolutely
infinite ? Somewhat will be spoken to it afterwards. And
herein doth this eternal glory differ from that of all other glori-
fied creatures whatever. And,
Hence the human nature of Christ, in his divine person, and
together with it, is the object of all divine adoration and wor-
ship, 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 creature 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 herein, 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 light to shine out of darkness, shines into our hearts
to give us the light of the knowledge of his glory in the face of
Jesus Christ,' 2 Cor. iv. 6. The end, I say, why God commu-
meates a spiritual supernatural light unto the minds of believ-
PRESENT STATE AND CONDITION IN GLORY. 317
ers, is that they may be able to discern the manifestation and
revelation of his glory in Christ, which is hid from the 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 disconsola-
tions. Want of a steady view of this glory of God, is that
which exposetli 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 im-
pressions of divine glory on the person of Christ, and the hu-
man nature therein, with the work which he did perforin,
which is the utmost of our attainment. But they behold open-
ly and plainly the whole glory of God, all the characters of it,
illustriously manifesting themselves in him, in what he is, in
what he hath done, in what he doth. Divine wisdom, grace,
goodness, love, power, do all shine forth in him unto the con-
templation of all his saints in whom he is admired. And in
the vision hereof consists no small part of our eternal blessed-
ness. For what can be more satisfactory, more full of glory
unto the souls of believers, than clearly to comprehend the mys-
tery of the wisdom, grace, and love of God in Christ ? This
is that which the prophets at a great distance inquired diligent-
ly 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 services 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
318 THE EXALTATION OF CHRIST, WITH HIS
it unto your consideration, with some few observations con-
cerning 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
herein to 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 obscur-
ed with inevidence, darkness, and instability. This in many is
occasioned by the weakness of their natural ability, in more by
spiritual sloth and negligence; in that they have not 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 be-
lievers 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 pro-
perty 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, disco-
vering this manifestation of the glory of God in Christ, engag-
eth the soul unto universal obedience, as finding therein abun-
dant reason for it, and encouragement unto it. Then is obe-
dience 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 divine love, love
unto God proceed ; therein alone is it enlivened and inflamed.
PRESENT STATE AND CONDITION IN GLORY. 319
On these apprehensions doth a believing sonl cry out, ' How-
great is his goodness ? How great is his beauty V God in
Christ reconciling the world unto 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 in-
tense 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 dark-
ness, 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, 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 com-
prehend his nearness unto God, all evidenced in his media-
tion, is that which 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 — 11.
Herein is the glory of Christ absolutely of another kind and na-
ture, 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.
320 THE EXALTATION OF CHRIST, WITH HIS
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 glo-
ry. 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 glo-
ry. But what is there in it that hath the least respect there-
unto, 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
and real apprehensions of it? doth it teach any thing 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 na-
ture in him ? One thing indeed they ascribe unto it that is
proper unto Christ ; namely, that it is to be adored and wor-
shipped, 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 de-
sign 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 of
light. More grounds of this trial will be afterwards suggested,
these laid down may not 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 Mahomet his
sensual paradise. Others have apprehensions of I know not
PRESENT STATE AND CONDITION IN GLORY. 321
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 spi-
ritual 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 revela-
tion ? What is our desire to come unto the perfect comprehen-
sion of them ? How do we like this heaven ? What do we
find in ourselves that will be eternally satisfied hereby? Ac-
cording 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 affec-
tions, 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 en-
joyment. 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 should open unto us, and hazard our ever-
lasting 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 workings of it.
Secondly, 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, Phil. hi. 21. 'Who shall
change our vile body, that it mav be fashioned like unto his
41 '
322
THE EXALTATION OF CHRIST, WITH HIS
glorious body, according to the working whereby he is able
even to subdue all things unto himself.' Our bodies were made
vile by the entrance of sin ; thence they became brothers to the
worms, and sisters unto corruption. To 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 work-
ing 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 ex-
ample. 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. Snch 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 viator, but is only brought into a more glori-
ous exercise now he is comprehensor. And all his graces are
now made manifest, the vail being taken from them, and light
communicated 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 vail which was cast on his
inward beauty, from his outward condition, but principally
from the darkness which was on their minds, whereby they
were disenabled to discern the glory of spiritual things ; not-
withstanding which, some then in the light of faith ' saw his
glory, as the glory of the only begotten of the Father, full of
PRESENT STATE AND CONDITION IN GLORY. 323
grace and truth ;' so now the vail is removed, and the dark-
ness wholly taken away from the minds of the saints ; he is
in the glory of his graces 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 here-
in also doth his glory gradually excel that of all other crea-
tures whatever.
But we must here draw a vail 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 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 ever-
more.
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. (I.) The
way of his entrance into that state above. (2.) The state it-
self, with the glory of it.
First, The way of his entrance into the exercise of his me-
diatory office in heaven, is expressed, 1 Tim. iii. 16. ' He was
received into glory,' or rather gloriously. And he 'entered
into glory,' Luke xxiv. 26. This assumption and entrance
into glory, was upon his ascension described, Acts i. 9 — 1 1.
He was taken up into heaven, dveX^er, h So^n, by an act of divine
power ; and he went into heaven, hwXdcv et> m^v, 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 fun-
damental article of the faith of the church.
And it falls under a double consideration.
(1.) As it was triumphant, as he was a King.
324 THE EXALTATION OF CHRIST, WITH HIS
(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 ac-
complished. But as unto the end of it, which is the exercise
of all his offices, it had various respects, various prefigura-
tions, and is distinctly proposed unto us, with reference unto
them.
1st, In his ascension, as it was triumphant, three things may
be considered.
(1.) The manner of it, with its representation of old. (2.)
The place whereunto he ascended. (3.) The end of it, or what
was the work which he had to do thereon.
1. As unto the manner of it, it was openly triumphant and
glorious. So is it described, Eph. iv. 8. 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, Psal. 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 Mount
Sinai, in the giving of the law. And as his presence was there
attended with all his glorious angels, so when upon the finish-
ing 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 ful-
filling of the law, all that 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. Hav-
ing then 'spoiled principalities and powers, he made a shew
of them openly, triumphing over them,' Col. ii. 15. So he
led captivity captive ; or all the adverse powers of the salva-
tion 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 shew of them openly,' and triumphing
PRESENT STATE AND CONDITION IN GLORY. 325
over them, I no way doubt, but Satan, the head of the apostacy,
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 broken the head of the serpent. This is
that which is so emphatically expressed, Psal. xlvii. through-
out. 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,' ver. 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. 11.; and the 'heavens must receive him,'
verse 3. 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 and majesty, Heb. i. 3.
chap. viii. 1. chap. 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 blas-
phemy, 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 emblems of power doth the Scripture
represent unto us his sovereign divine authority in the execu-
tion 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, is twofold. (1.) The overturning and destruction of
all his enemies in all their remaining powers. He rules them
326 THE EXALTATION OF CHRIST, WITH HIS
with a rod of iron, and in his due time will dash them in pieces
as a potter's vessel, Psal. ii. 9. ' For he must reign until all
his enemies are made his footstool,' 1 Cor. xv. 25, 26. Psal.
ex. 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. (2.) The preservation, con-
tinuation 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 ; in 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 marvel-
lous, and the fruits of them so abundant unto the glory of God,
that the world would not contain the books that might be writ-
ten of them ; but to handle them distinctly is not our present
design.
2dly, His ascension may be considered as gracious ; as the
ascent of an high priest. And herein the things before men-
tioned are of a distinct consideration.
1. As to the manner 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 Fa-
ther in the same covenant with himself; wherein he was to
procure of God all good things for them. Through the blood
of this everlasting covenant, namely, his own blood, whereby
this covenant was established, and all the good things of it se-
cured unto the church, he was brought again from the dead,
that he might live ever to communicate them 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
PRESENT STATE AND CONDITION IN GLORY. 327
temple of old. The temple was situated on an 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 sacrifice in the out-
ward court, and made atonement for sin, he entered into the
most holy place, a type of heaven itself, as the Apostle declares,
Heb. ix. 24. of heaven, as it was the place whereinto our High
Priest was to enter. And it was a joyful ascent, though not
triumphant. All the psalms from the 120th to the 134th in-
clusively, whose titles are — 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 rest-
ing 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 pro-
claimed unto all servants, captives, and such as had sold their
possessions, that they might return unto them again. This be-
ing a great type of the spiritual deliverance of the church, the
noise of the trumpet was called the joyful sound, Psal. Ixxxix.
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 be-
fore 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 in Zion, to give them beauty for 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 the as-
cension of Christ, proclamation was made in the gospel, of mer-
cy, pardon, peace, joy, and everlasting refreshments, unto all
that were distressed by sin, with a communication of righteous-
328 THE EXALTATION OP CHRIST, WITH HIS
ness unto them, to the eternal glory of God. Such was the en-
trance of our High Priest into heaven, with acclamations of joy
and praise unto God.
2. The place whereinto he thus entered was the 'sanctuary
above, the tabernacle not made with hands,' Heb. viii. 2. 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 further be spoken unto immediately.
3. The end 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. chap. ix. 24, 25.
He ascended triumphantly into heaven, as Solomon ascend-
ed 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
eame unto him the queen of Sheba, the type of the Gentile con-
verts and the church. When the voluntaries of the people
(those made willing in the day of his power, Psal. ex. 3.) gather-
ed themselves to the people of the God of Abraham, and were
taken into his covenant, Psal. xlvii. 9. But he ascended gra-
ciously, 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 'gar-
ment down to the foot, and a golden girdle about 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 Majesty on high, adds to
the glory of his priestly office, but belongs not unto the execu-
tion of it. So it was prophesied of him, that ' he should be a
priest on 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 Holy Spirit unto them, to teach and guide
them, to lead them into all truth, to declare unto them the mys-
teries of the will, grace, and love of God, for the use of the
PRESENT STATE AND CONDITION IN GLORY. 329
whole church. This he promised to do, and did in the dis-
charge 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 ; namely, to exercise his office of mediation, in
the hehalf of the church, until the end should be. As this
was his grace, that when he was 'rich, foroursakes he became
poor ;' so when he was made rich again, for his own sake, he
•lays forth all the riches of his glory and power on our behalf.
Secondly, 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 bis
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 pow-
er, or ability to dispose of all things according unto bis 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 manifested in what doth ensue.
42
330 THE EXERCISE OF THE MEDIATORY OFFICE
CHAP. XX.
THE EXERCISE OF THE MEDIATORY OFFICE OF CHRIST IN
HEAVEN.
The third and last thing^whch we proposed unto considera-
tion, in onr inquiry into the present state and condition of the
person of Christ in heaven, is the exercise and discharge of his
mediatory office in behalf of the church ; especially as he con-
tinued! to be a minister of the sanctuary, and of the true taber-
nacle which God hath fixed, 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 shew, moreover, that
his present state is a state of office-power, work, and duty. He
leads not in heaven a life of mere glory, majesty, and blessed-
ness, but a life of office, love, and care also. He lives as the
Mediator of the church, as the King, Priest, and Prophet there-
of. Hereon do our present safety, and our future eternal sal-
vation 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 disconsolations, 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 na-
ture are despised and derided.' Bat ' revealed 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 hea-
ven, with respect unto his office, power, and care.
Thus he is at once represented in all his offices, Rev. v. 6.
OF CHRIST IN HEAVEN. 331
' And I beheld, and lo, in the midst of the throne, and of the
four living creatures, 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 accom-
plishment of his will. And with respect unto his sacerdotal
office, he is represented as a ; Lamb that had been slain ;' it
being the virtue of his oblation, that is continually effectual for
the salvation of the church : for as the Lamb of God, in the of-
fering of himself, he takes away the sins 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 lio;|it and
wisdom in himself, with a power, for the communication of
gifts and grace for the illumination of the church.
The nature of these offices of Christ, what belongs unto them
and their discharge, as was before intimated, I have declared
elsewhere. I do now no further consider them but as they re-
late 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, 1 shall confine myself unto the conside-
ration of his Priestly office, with what depends thereon. And
with respect thereunto the things ensuing may be observed.
First, 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. vi. 9, 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.'
He 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 vail, 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 God's throne, Malth. v. 3,
4. but it is a temple wherein God dwells, not only in majesty
332 THE EXERCISE OF THE MEDIATORY OFFICE
and power, but in grace and mercy. It is the seat of ordinances
and solemn worship. So it is represented, Rev. vii. 15, 17. It
is said of the whole number of the saints above, that have pass-
ed through the tribulations of this world ; 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.
Secondly, In this temple, this sanctuary, the Lord Christ con-
tinueth gloriously to minister before the throne of grace, in the
discharge of his office. See Heb. iv. 14 — 16. chap. ix. 24. As
the high priest went into the holy place to minister for the
church unto God, before the ark and mercy-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 into the holy
place, only to reside there in a way of glory, but to do temple-
work, and to give unto God all that glory, honour, and worship,
which he will receive from the church. And we may consi-
der both, (1.) What this work is. And, (2.) How it is per-
formed.
1. In general, herein Christ exerteth and exerciseth all his
love, compassion, pity, and care towards the church and every
member of it. This are we frequently called unto the consi-
deration of, as the foundation of all our consolation, as the foun-
tain of all our obedience. See Heb. ii. 17, 18. chap. iv. 15, 16.
chap. 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 obe-
dience. He doth appear for them as the great representative of
the church, to transact all their affairs with God. And that for
three ends.
(1.) To make effectual the atonement that he hath made for
sin. By the continual representation of it, and of himself as a
OF CHRIST IN HEAVEN. 333
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
application of the virtues of it unto them, as shed for them.
(2.) 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.
(3.) 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 on their behalf. And herein is he attended
with the songs and joyful acclamations of all the holy ones that
are in the presence ol God, giving glory to God by him.
2. As unto the manner of this glorious administration, sun-
dry things are to be considered.
1st. That this transaction of things in heaven, being in the
temple of God, and before the throne of a:race, is a solemn in-
stituted 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 glori-
ous 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 this
church above, in all its divine worship. For ' we are come
unto mount Sion. and unto the city of the living God, the hea-
venly 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, which speak-
334 THE EXERCISE OF THE MEDIATORY OFFICE
eth better things than that of Abel,' Heb. xii. 22—24. A church
state doth the Apostle most expressly represent unto us. It is
Sion, 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 resurrec-
tion. And an 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 wean entrance. In this
holy assembly and worship, have we communion by faith whilst
we are here below, Heb. x. 19 — 22. O that my soul might
abide and abound in this exercise of faith, that 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 per-
son and offices, the glory given him by the Father ? How little
a portion do we know, or can have experience in, of the re-
freshing, satiating communications of divine love and goodness
unto all the members of this assembly ; or of that unchangeable
delight in beholding the glory of Christ, and of God in him ;
of that ardency of affections wherewith 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 this assembly by faith, to join with it in the assignation of
praises unto ' him that sits 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 far-
thered and assisted herein by our present ordinances, so much
benefit and advantage have we by them, and no more. A con-.
stant 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.
OF CHRIST IN HEAVEN. 335
2. This heavenly worship in the sanctuary above, adminis-
tered by the High Priest-ov.en.the house of God, is conspicuous-
ly glorious. The glory of GocHs 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 ; declara-
tively in the express acknowledgment of it with praise. Here-
in, 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 acknow-
ledgment 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,
(1.) 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.
(2.) It is not merely mental ; or transacted only in the silent
thoughts of each individual person. For, as we have shewed,
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 know 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 transfigu-
ration, Matth. xvii. 3. But the manner of it is such, as where-
by the whole assembly above do jointly set forth and celebrate
336 THE EXERCISE OP THE MEDIATORY OFFICE
the praises of God. And the glory hereof consists in three
things :
1. The blessed and beautiful order of all things in that sanc-
tuary. 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.
(1.) Heaven itself is a temple, a sanctuary, made so by the
especial presence of God, and the ministration of Christ in the
tabernacle of his human nature.
(2.) 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 in the
full enjoyment of the effects of his grace, and do give glory unto
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.
(3.) The Lord Christ in his human nature is before the
throne, acting his mediatory office and power in behalf of the
church.
(4.) All the holy angels, in the various orders and degrees
of their ministration, are about the throne continually. So,
(5.) Are the spirits of just men made perfect, in their 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 pat-
terns or figures of ' heavenly things,' Heb. ix. 23. (1.) In the
midst was the tabernacle or the sanctuary, which represented
the sanctuary or temple above. (2.) In the most holy place,
were the ark and mercy-seat, representatives of the throne of
grace. (3.) The ministry of the high priest, a type of the
ministry of Christ. (4.) The Levites who attended on the priest,
did represent the ministry of angels, attending on Christ in the
discharge of his office. And, (5.) 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 foun-
OF CHRIST IN HEAVEN. 337
dation 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 them-
selves, 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
allay 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 manner 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 ?
Thirdly, In this solemn assembly before the throne of grace,
the Lord Jesus Christ, the great High Priest, doth represent and
render acceptable unto God, the worship of the church here be-
low. So it is expressed, Rev. viii. 3, 4. ' And an 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 pray-
ers of the saints, ascended up unto 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. The angel, therefore, is our High Priest ;
43
338 THE EXERCISE OP THE MEDIATORY OFFICE
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 pray-
ers came unto the throne of God, but the smoke 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 accept-
ance with God. Without this, none of our prayers, praises, or
thanksgivings, would ever have access into the presence of God,
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 present 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. 9. 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 im-
perfection 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 influ-
ence 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 the presence of
God. Through the second, or the efficacy of his intercession,
he gives acceptance unto our prayers and holy worship, with
OF CHRIST IN HEAVEN. 339
power and prevalence 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 ac-
ceptable unto God, so we could have neither peace nor consola-
tion in it ourselves.
Fourthly, Herein hath the church that is triumphant, com-
munion 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, suffer-
ings, and dangers of this life and world, as 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 accepta-
ble by the incense of his own intercession, it fills them with sa-
tisfaction, 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 deroga-
tory unto the honour of Jesus Christ, and inconsistent with their
present condition. But in these things consist their commu-
nion 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 concernment they have
for the glory of God in them, and a fervent desire of their eter-
340 THE EXERCISE OP THE MEDIATORY OFFICE
nal salvation. They know that without them they shall not
be absolutely consummate or made perfect in their whole per-
sons, Rev. vi. 11. In this state of things, they continually be-
hold 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 salva-
tion, that not one of them shall perish. This continually fills
them with an holy satisfaction and complacency, and is a great
part of the subject matter of their incessant praises and ascrip-
tions 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.
Fifthly, 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 vail is fully taken off from
them, and that obscure representation of heavenly things is
brought forth unto light and glory. It is true, that is done
unto a great degree in the dispensation of the gospel. By the
corning of Christ in the flesh, and the discharge of his media-
tory office in this world, the substance of what they did pre-
figure is accomplished. And in the revelation of the gospel,
the nature and end of them is declared. Howbeit, they ex-
tended their signification also unto things within the vail, or
the discharge of the Priestly office of Christ in the heavenly
sanctuary, Heb. ix. 24. Wherefore, as we have not yet a per-
fection of light to understand the depth of the mysteries con-
tained in them ; so themselves also were not absolutely fulfill-
ed until the Lord Christ discharged his office in the holy place.
This is the glory of the pattern which God shewed unto Moses
in the mount, and 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.
jSixthly, All that the Lord Christ receives of the Father
OF CHRIST IN HEAVEN. 341
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. 2. This glorious power doth not immediate-
ly belong unto him on the account of his sacerdotal office, but
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 regium, and properly belongs unto Christ
with respect unto his Kingly office, Heb. i. S, 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 endless life, the life which he now leads in hea-
ven, 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 concern-
ment 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 incarna-
tion, mediation, and salvation of the church thereby; himself
continuing to manage the cause of the whole church before
God, presenting all their prayers and services unto him, per-
fumed 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
342 THE EXERCISE OP THE MEDIATORY OFFICE
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 re-
spect 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 dis-
pensation 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. 18. 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 di-
vine 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 exalta-
tion thereon, there is nothing in any essential property of the
nature of God, nothing in the eternal unchangeable law of obe-
dience 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
continuance of the administration of the offices 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, whence it is, that God hath ordered the continuation
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 God are sought out of them that have
pleasure in them,' Psal. cxi. 2. This therefore being a great
work of God, which he hath wrought and revealed unto us, es-
OF CHRIST IN HEAVEN. 343
pecially in the effects and fruits of it, and that for the manifes-
tation of his wisdom and grace, it is our duty to inquire into it
with all humble diligence. For revealed things 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 manifestation 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 immu-
table. It is the being of God, with that respect which all crea-
tures 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
presence 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 servi-
ces, 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 an 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 continuation of this holy worship in the sanctua-
344 THE EXERCISE OF THE MEDIATORY OFFICE
ry above, God doth manifest his glory on many accounts, and
resteth therein.
1st, 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 estate and condition before the ascension of
Christ into heaven, or what was the nature of the blessed re-
ceptacle 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 was their rest,
refreshment, and blessedness ; whatever were their enjoyments
of the presence of God ; yet was there no throne of grace erect-
ed 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 ordained
some better things 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 Scrip-
ture 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 recep-
tion into heaven, that which they were made meet and prepared
for by their faith and worship, was suited thereunto. They
had a blessed rest and happiness above what we can compre-
hend ; for who knows what it is to be in the glorious presence
of God, though at the greatest distance ? They were not im-
mediately 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,
OF CHRIST IN HEAVEN. 345
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 im-
mediately 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 incarna-
tion 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 may be, when they leave this
world, where he is, to behold his glory.
But now upon the entrance of Christ into the heavenly
sanctuary, all those holy ones were admitted into the same
glory, with what the saints under the New Testament do en-
joy. Hereon, with open face, 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 hea-
ven, 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 re-
ceived 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
44
346 THE EXERCISE OF THE MEDIATORY OFFICE
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 caus-
ed many, especially those of the church of Rome, to follow
after vain imaginations about the state of the souls of the faith-
ful departed under the Old Testament. Generally they shut
them up in a subterranean limbus, 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 depar-
ture 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 admit-
ted, as hath been declared.
Moreover, God hereby manifests his glory unto the holy
angels themselves. These 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, ver. 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 Pet. i. 12. Hereby
is all the glory of the counsels of God in Christ made con-
spicuous unto them ; and they receive themselves no small ad-
vancement in glory thereby. For in the present comprehen-
sion of the mind of God, and doing of his will, doth their bless-
edness consist.
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 consti-
tution. For the perfection of any state hath respect unto that
order of things which it is originally suited unto. Take all
OF CHRIST IN HEAVEN. 347
tilings in the order of the first creation, and with respect
thereunto, heaven was perfect in glory from the begin-
ning. 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; lor 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 in the 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 pu-
rified by the sacrifice of Christ,' Heb. ix. 23. Not that they
were actually defiled in themselves, but without this purifica-
tion 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 manifesta-
tion 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 w 11 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 manifestative 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
34S THE EXERCISE OF THE MEDIATORY OFFICE.
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 and wicked-
ness, of enmity against God, is so given up to villany, unto all
the ways whereby God may be dishonoured, that there is little
or no appearance of any revenue of glory unto him 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 obscu-
rity, 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 wis-
dom, goodness, righteousness, and patience, let it rage in vil-
lany 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 com-
pensates 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. vi. 9. Rev. v. 1 — 6. But in the dis-
charge 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 un-
dergoing of them being necessary unto the discharge of his of-
fice ; yea, it consisted therein. Herein was he exposed unto re-
proach, 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.
OF CHRIST IN HEAVEN. 349
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 of-
fice, 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 office itself, as an effect of his wisdom, and himself
therein ; yea, so as that the very office itself should be an ever-
lasting honour to his Son as incarnate. Unto this end, the ad-
ministration 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 maybe brought 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 of-
fice, in the heavenly sanctuary. And from hence doth the
Apostle prove him as an 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 Pro-
phet 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 the
faith, in their respective generations, especially those who died
betimes, as the Apostles and primitive Christians. And sundry
things may be herein considered.
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 dun-
geon unto them, nor could they be satisfied with a continuance
therein. The one is the service of Christ. Without an oppor-
tunity of being exercised herein, they could not abide here with
any satisfaction. They who 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 op-
350 THE EXERCISE OP THE MEDIATORY OFFICE
portunities 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 any thing 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 inexpressi-
bly 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 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 con-
tinual 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 their service here below, as that in point of ser-
vice 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, Psal. 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
OF CHUIST IN HEAVEN. 351
useful and relieving in a dark night as we are on our way, but
what are they when the sun ariseth ? Will men 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 foun-
tain ; and the immediate enjoyment of Christ unspeakably ex-
ceeds 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, enjoy-
ed full satisfaction and solace, in the glorious assembly above,
Rev. viii. 15, &c.
3dly. Hereby there is a continuation of communion between
the church triumphant above, and that yet militant 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 mu-
tual 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 re-
vealed 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 our pray-
ing unto them, and their praying for us. But they were un-
der the power of their own deceivings. Communion doth
not require immediate mutual communication, unless it be
352 THE EXKRCISE OF THE MEDIATORY OFFICE
among1 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 inter-
course, 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 any mystical body of
Christ in these divers states. And they suppose it is so declar-
ed 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 im-
portance 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 fore-
fathers 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 ren-
der them utterly disowned by the best of men, however
otherwise concerned in them. But to suppose the church
above, which had passed through its course of faith and obe-
dience in afflictions, tribulations, and persecutions, to be igno-
rant of the state of the church here below in general, and un-
concerned in it ; to be without desires of its success, deliver-
ance and prosperity unto the glory of Christ is to lay them
asleep in a senseless 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. 19.
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, ver. 11.
But that which at present I alone intend, is the joint com-
munion of the whole church in the worship of God in Christ.
Were all that die in the Lord, immediately received into that
OP CHRIST IN HEAVEN. 353
state wherein God shall be all in all, without any use of the
mediation of Christ, or the worship of praise and honour °-iven
unto God by him, without being exercised in the ascription
of honour, glory, power, and dominion unto him, on the ac-
count 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 em-
ployed 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 vail, and approach unto the same
throne of grace in the most holy place, there is a spiritual com-
munion between them and us ; so the Apostle expresseth it,
Heb. xii. 22—24.
4thly, 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 wor-
ship 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
militant on the earth, and that among others, in two things.
(1.) 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 encourage-
ment therein. For it is in the nature of faith, it is a grace suit-
ed 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 hea-
45
354 THE EXERCISE OF THE MEDIATORY OFFICE
veil, 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 suf-
ferings 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 exer-
cise of his love, care, and compassion therein. So he proposeth
himself unto our faith, Rev. i. 17, 18.
(2.) That our faith may be guided and directed in all our ac-
cesses 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 dis-
pensation, who know not how to make 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 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 ex-
tend this no farther, than 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,
1. I do believe, that the person of Christ, in and by his hu-
OF CHRIST IN HEAVEN. 355
man nature, shall be for ever the immediate head of the whole
glorified creation. God having gathered all things unto ari
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.
2. I do therefore also believe, that he shall be the means and
way of communication 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 maimer 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 communica-
tions 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, arc 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.
3. 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 eter-
nal 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
356 THE EXERCISE OP THE MEDIATORY OFFICE, &C.
object, with that of the Father and the Spirit ; the human na-
ture in the Son, admitted into the communion of the same eter-
nal glory.
THE END.
MEDITATIONS
DISCOURSES
GLORY OF CHRIST
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 incom-
prehensible, 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 for-
saken 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 account 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 excel-
lent, more glorious, and more filled with rays of divine wisdom and good-
ness, than the whole creation ; and the just comprehension of it, if at-
tainable, 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 dili-
gence 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 reve-
lation 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.
360 PREFACE.
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 ser-
vice 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 maybe
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, not
overdrenched in the love of this 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 man-
kind may boast and glory, on whom all its felicities do depend. For,
1. He it is in whom our nature, which was debased as low as hell by
apostacy from God, is exalted above the whole creation. Our nature in
the original construction 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 wherewith it was entrusted,
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 in-
vaded by deformed lusts; every thing that might render the whole unlike
unto God, whose image it had lost. Hence it became the contempt of an-
gels, 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 was
fallen 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
any thing 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 herein in infinite condescension and com-
passion, sanctifying a portion of it unto himself, he took it to be his own,
in an 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 " set him at
his own right hand^n the heavenly places, far above all principalities, and
powers, and might, and dominion, and every name that is named, not only
PREFACE. 361
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. Psal. viii. 3.
" When I consider thy heavens, the work of thy fingers, the moon and
the stars which thou hast ordained ;" ver. 4. " What is man, that thou art
mindful of him? and the son of man, that thou visitest him?" ver. 5.
" For thou hast made him a little lower than the angels, and hath crowned
him with glory and honour." ver. 6. " Thou niadest him to have domin-
ion over the works of thy hands; thou hast put all things under his feet :"
ver. 7. " All sheep and oxen, yea, and the beasts ot the held :" ver. 8. " The
foul of the air, and the fish of the sea, and whatsoever passeth through
the paths of the seas." 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 plea-
sures, who think that its felicity and utmost capacities consist in their
action, with the accomplishment of other earthly temporary desires,
are satisfied with it in its state of apostacy from God. But those who
have received the light of faith and grace, so as rismtlv to understand the
being and end of that nature whereof they are partakers, cannot but re-
joice in its deliverance from the utmost debasement, into that glorious ex-
altation, 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. Far,
2. In him the relation of nur 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 reiaiion and union was quickly broken by our apos-
tacy 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 shiuld 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 anv more He did it, therefore, by assuming it into a sub-
stantial union with himself, in the Person of the Son. Hereby the "'fulness
of the Godhead dwelt in it bodiiy," or substantially, and eternally.
Hereby is its relation unto God eternally secured. And amon • all the
mysterious excellencies which relate hereunto, there are two which con-
tinually present themselves unto our consideration.
( I.) That this nature of ours, is capable of this glorious exaltation and
subsistence in God. No creature could conceive how omnipotent wisdo n,
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 r vealed
concerning the glory, way, and manner of it in the Scripture, I have de-
46
362 PREFACE.
clared 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 to 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 person-
al 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
intends 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, accord-
ing to our measure ; and as the members of that body, whereof he is the
head, we are participant in this glory.
3. It is he, in whom our nature hath been carried successfully and victo-
riously, 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.
4. 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 be-
ings; and they seem to dwell in places which would immediately swallow
up, and extinguish our natures. How then shall we entertain an appre-
hension of being carried and exalted above them all; to have an everlast-
ing subsistence in places incomprehensibly more glorious than the orbs
wherein they reside? What capacity is there in our nature of such an
habitation? But hereof the Lord Christ hath given us a pledge in him-
self. 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 dili-
gence 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,
* Now printed along with this.
PREFACE. 363
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 cany us cheerfully, comfortably, and victo-
riously through life and death, and all that we have to conflict withal in
either of them.
And let it be remembered, that I do here suppose what is written on
this subject 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 every thing
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 from pains and sickness. And all these things, with
others of an alike nature, are heightened at present, by the calamitous sea-
son 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 ; " dis-
tress of nations, with perplexities, 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 de-
stroyed of nation, and city of city, for God doth vex them with all adver-
sity." And, in the mean time, vexation with the ungodly deeds of wick-
ed men, doth greatly further the troubles of life ; the sufferings of many
also for the testimony of their consciences are deplorable, with the divi-
sions 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 sort 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. 8. " We are
troubled on every side, yet not distressed; we are perplexed, but not in
despair ;" ver. 9. "Persecuted, but not forsaken; cast down, but not de-
stroyed." ver. 16. "But for this cause we faint not, but though our out-
ward man perish, yet the inward man is renewed day by day." ver. 17.
" For our light affliction, which is but for a moment, worketh for us a far
more exceeding and eternal weight of glory:" ver. 18. " 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."
364 PREFACE.
Our beholding by faith, things that are not seen, things spiritual and
eternal, will alleviate all our afflictions, make their burden liuht, and pre-
serve our souls from fainting under them. Of these things the glory of
Christ, whereof we treat, is the principal, and in a due sense comprehen-
sive 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 contempla-
tion of this glory, will be carried above the perplexing prevailing sense of
any of these evils, of a confluence of them ail. Cms nil sentit in
nervo 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 adraini tered unto us. Wicked men in their distresses (which some-
times overtake them also) are like a troubled sea that cannot rest. Others
are heartless and despond, not without secret repining at the wise dispo-
sals of divine providence, especially when they look on the better condi-
tions (as they suppose) ot others. And the best of us are apt all to wax
faint and weary, when these things press upon us in an unusual m nner,
or under their long continuance, without a prospect of relief. This is the
strong hold 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 o an
over-valuation of temporal things. And unless we can arrive unto a fixed
judgment, that all things here below are transitory and perishing, reach-
ing 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 dtath, say what they will, we shah have in readiness
wherewith to combat with them, and overcome them ; and that on this
consideration, that they are all outward, transiory, and passing away ;
whereas our minds are fixed on those things which are eternal, and filled
with incomprehensible glory.
PREFACE. 365
2. The minds of men are apt by their troubles to be cast into disorder,
to be tossed up and down, and disquieted by various affections and passions.
So the Psalmist found it in hirmelf, in the time of his distress; whence
he calls himself unto that account; "Why art thou castdown, 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 pas-
sion? of fear and sorrow, which act themselves in innumerable perplexing
thought's, 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 com-
pose the mind, bring it into a sedate quiet frame, wherein faith will be
able to say unto the winds and waves of distempered passions, " 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 wherein ultimately we find rest in the midst
of all the troubles of this life, as the Apostle declares, Rom. v. 2. "By
who n aUo we have access by faith into this grace wherein we stand, and
rejoice in hope of the glorv of God." ver. 3. "And not only so, but we
glory in tribulation also, knowing that tribulation worketh patience;" ver.
4. "And patience, experience ; and experience hope:" ver. 5. "And hope
maketh not ashamed, because the love of God is shed abroad in our hearts,
by the Holy Ghost which is given unto us." 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 re-
ceive these communications of divine love. Among these, the principal
is the contemplation of the glory of Christ insisted on. and of God the
Fathpr in him. It is the season, it is the way and means at wrhich 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 ot 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 mav 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.
There are sundry things required of us, that we may be able to encoun-
ter 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 days. We know not how God will
366 PREFACE.
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, also to dispose of them into a state of rest and blessedness, are re-
quired of us.
The soul is now parting with all thiog3 here below, and that for ever.
None of all the things which it hath seen, heard, or enjoyed, by its own
outward senses, can be prevailed with to stay with it one hour, or 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 re-
velation. 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, O animula, tremtda, vagula,
blandula; qua, nunc abibis in loca horrida, squalida! &c. " O poor
trembling, wandering soul, into what places of darkness and defilement
art thou going !"
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 aoncerning 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 wo?
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 hand of God, who alone is able to teceive it,
and to dispose it into a condition of rest and blessedness. So speaks the
PREFACE. 367
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 exam-
ple. He resigned his departing spirit into the hands of his Father, to be
owned and preserved by him, in its state of separation. " Father, into
thy hands I commit my spirit," Luke xxiii. 40. ; as did the Psalmist, his
type, in a like condition, Psal. 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 ex-
pressed in the xvith psalm, ver. 8 — 11. " I have (saith he) 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 shew 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 of-
fice and grace? Who that believes in him, that belongs unto him, can
fear to commit his departing spirit unto 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 enflamed by contemplation of his glory, and their desires to be with
him where he is ; it will strengthen and confirm our minds in the resigna-
tion of our departing souls into his hand.
Secondly, 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
368 PREFACE.
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 to 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 compa-
rison. But among created beings, the union of these two essential parts
of the same nature in one person, is most excellent. Nor is any thing
eqial 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 bea^t cannot be pre-
served in a separate condition, no, not by an act of almijhty power ; for it
is not, and that which is not, cannot live. 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 con-
vul-ion. The essential parts of it are separable by death, the one con-
tinuing to exist and act its especial powers in a separate state or condition.
The powers of the whole entire nature actmg in soul and body in conjunc-
tion, are all scattered and lot by death. But the powers of one essential
part of the «arae nature, that is, of the soul, are preserved after death in a
more perfect acting and exercise than before. This is peculiar unto hu-
man nature, as a mean part;. king of heaven and earth, of the perfection of
ange s above, and of the imperfection of the beasts below. Only there is this
difference in these things: our participation of the heavenly spirimal per-
fections of the angelic nature, is lor i ternity ; our participation of .he im-
perfections of the animate creatures here below, is but for a season. For
God hath designed our bodies unto such a glorious refinement at the re-
surrection, as that they shall have no more alliance unto that brutish nature,
which perisheth for ever. For Ave shall be like unto angels, or equal to
them. Our bodies shall no more be capable of those act< and operations
which are now common to us with otht r living crtatures here btlow.
This is the pre-eminence of the nature of man, as the wise man de-
clares. For unto that objection of atheistical Epicureans, " As the one
dieth, so dieth the other; they have all one breath, so that a man hath no
pre-eminence above a beast, and all go into one place; all are of the dust,
and all turn to du-t again;" he granteth, that as unto their bodies it is for
a season, in them we have 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 a beast that goeth downward unto the
earth?" Unless we know this, unless we consider the different state of
the -pint 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
PREFACE. 309
hath no spirit, no sonl, but what diea with the body, and goes to the
dust. If they had, their bodies also must be raised again unto a con-
junction with them. Otherwise death would produce a new race of
creatures unto eternity. But man hath an immortal soul, saith he, an
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, in-
terpose not) from whence it is there to exist and to act in all its native
powers in a state of blessednc.-s.
But, as I said, by reason of this peculiar intimate union and relation
betwen the soul and body, there is in the whole nature a fixed aversation
from a dissolution. The soul and body are naturally and necessarily un-
willing 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 disso-
lution. 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.
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 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 dissolution of the present state of his being, that it
should not be what it is. But how is it possible that a man should attain
such an inclination unto such a readiness for such a vehement desire of a
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 consump-
tion purify thee from all thy corruption and disposition to evil. And
otherwise this will not be. After a long sincere endeavour for the morti-
fication of all sin, I find it will never be absolutely perfect, but by this re-
duction 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 therefore in hope ; for God, in his appointed season, when
47
370 PREFACE.
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 uf
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 fiorn fear, and an 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 the good of the church is concerned,
and therefore would be spared for a season. Paul knew not clearly whe-
ther 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, be-
cause 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 and 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 cheeriully 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 ap-
proaches 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 ol the stone,
PREFACE. 371
or the like, from within, or sword, fire, tortures, with shame and reproach
from without, may he 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 na-
ture, 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 arc 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
hest 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 these 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 from, 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 resigna-
tion of a departing soul into the hand of God, nor a willingness to lay down
his 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 further labour in this
kind.
MEDITATIONS
DISCOURSES
GLORY OF CHRIST, &c
CHAPTER I.
FATHER, I WILL THAT THEY ALSO WHOM THOU HAST GI-
VEN 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. Up-
on his actual entrance through the vail, 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 record-
ed 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
374 MEDITATIONS AND DISCOURSES!
intercession, typified 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 bene-
fits 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 de-
sires, in the behalf of those given him by the Father; namely,
that they may behold his glory.
It is evident, that in this prayer the Lord Christ hath re-
spect unto his own glory, and the manifestation of it, which he
had in the entrance asked of the Father, ver. 4, 5. 1 1 have
glorified thee on the earth : I have finished the work which
thou gavest me to do. And now, O Father, glorify thou me
with thine own self, with the glory which I had with thee
before the world was.' But, in this place, he hath not so much
respect unto it as his own, as unto the advantage, benefit, satis-
faction, 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 load-stone, 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, re-
ceiving 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 with-
out it, that cannot be eternally satisfied with it, is not partaker
of the efficacy of his intercession.
ON THE GLORY OF CHRIST. 375
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 eter-
nity, consists in their beholding the glory 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 ; that they may see, view, be-
hold 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 privi-
leges therein, shall be immediately declared.
All unbelievers do in their heart call Christ Ichabod, where
is the glory 1 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 des-
pised 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 deroga-
tion unto his glory, some of them really destructive of all that is
truly so ; yea, denying the only Lord that bought us, and sub-
stituting a false Christ in his room. And others there are who
express their slight thoughts of him and his glory, by bold irre-
verent inquiries, of what use his person is in our religion ; as
though there were any thing in our religion, that hath either
reality, substance, or truth, but by virtue of its relation there-
unto. 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 opposi-
tion 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 vent-
ed 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 Caesar, Solus acces-
sit sobrius, ad ])erdenam rempublicam ; l He alone went so-
376 MEDITATIONS AND DISCOURSES
berly 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 Chris-
tian religion, is so diffused in the world, as that it hath almost
devoured the power and the vitals of it. And not a few, who
dare not yet express their mind, 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 no-
thing but him, and him crucified.
God, in his appointed time, will effectually vindicate his ho-
nour and glory, from the vain attempts of men of corrupt minds
against them.
In the mean time, it is the duty of all those who love the
Lord Jesus in sincerity, to give testimony in a peculiar man-
ner unto his divine person and glory, according unto their seve-
ral 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 en-
joyment 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, be-
cause they shall see him as he is,' 1 John iii. 1, 2. 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
ON THE GLORY OF CHRIST. 377
of the knowledge of God, only in the face of Jesus Christ,' 2
Cor. iv. G.
There are, therefore, two ways or degrees of beholding the
glory of Christ, which are constantly distinguished in the Scrip-
ture. 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,' ver. S. But we shall
live and walk by sight hereafter. And it is the Lord Christ
and his glory, which are immediate objects 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,' 1 Cor. xiii. 12. Wrhat is the difference
between these two ways of beholding the glory of Christ, shall
be afterwards declared.
It is the second way, namely, by vision in the light of glory,
that is principally included in that prayer of our blessed Sa-
viour, 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 previ-
ously 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 some-
what that is better than to be in that evil condition which
otherwise they must be cast into forever, when they can be here
48
378 MEDITATIONS AND DISCOURSES
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.
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. Here-
on 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 abso-
lutely unto the gospel alone, and this way of attempting it be
ing 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, (1.) It was not the glory of his outward condition,
as we behold the glory and grandeur of the kings and poten-
tates 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 vi-
car, makes no representation of that glory of his, which his dis-
ciples saw. 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 was 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. lii. 14. chap. 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 na-
ON THE GLORY OF CHRIST. 379
ture, 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 adminis-
tration of grace and truth. And how, or by what means did
they see this glory of Christ ? It was by faith, and no otherwise.
For this privilege was granted untothemonly who received him,
and believed on his name, John i. 12. This was that glory which
John 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,' John i. 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 dis-
course of beholding the glory of Christ in heaven by vision, un-
til we go through a trial, whether we see any thing of it in this
world by faith or no.
2. The beholding of Christ in glory, is that which in itself is
too high, illustrious, and marvellous for us in our present con-
dition. It hath a splendour and glory too great for our pre-
sent spiritual 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 fill-
ed with excellent notions of truth, and elegancy of speech,
whereby they cannot but much effect 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 discours-
es, they are like a man who beheld his natural face in a glass,
and immediately forgets what manner of man he was ; as one
©f old complained to the same purpose upon his perusal of
380 MEDITATIONS AND DISCOURSES
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 induced out of the ex-
perience 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 any thing 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 en-
joy, 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, nor 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 the glory
of Christ by faith here in this world, we may attain such blessed
conceptions of our beholding his glory above by immediate vi-
sion, 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 concern-
ed. For in this present beholding of the glory of Christ, the life
and power of faith are most eminently acted. And from this ex-
.ercise of faith, doth love unto Christ principally, if not solely,
arise and spring. If therefore we desire to have faith in its vi-
gour, or love in its power, giving rest, complacency, and satis-
faction unto our own souls, we are to seek for them in the dili-
ON THE GLORY OF CHRIST. 381
gent 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 consump-
tion of all the painted beauties of this world, unto the crucify-
ing 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 be-
holding of the glory of Christ in this world by faith ; and there-
in 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 his galleries, Cant. vii. 5.
But because there is no benefit in, nor advantage by the con-
templation of this sacred truth, but what consists in an improve-
ment of the practice of the duty declared in it. namely, the con-
stant beholdi ng 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 glo-
ry, 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 Spi-
rit of grace in this life.
Hence the Apostle gives thanks l unto the Father, who hath
made us meet to be partakers of the inheritance of the saints in
light,' Col. i. 2. Indeed, the beginning here, and the fulness of
glory hereafter, are communicated unto believers by an almighty
382 MEDITATIONS AND DISCOURSES
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 duly declared in our progress. This there-
lore 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 m our progress.
3. The constant contemplation of the glory of Christ, will
give rest, satisfaction, and complacency unto the souls of them
who are exercised therein. Our minds are apt to be filled with
a multitude of perplexed thoughts, fears, cares, dangers, dis-
tresses, passions, and lusts, which 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 an holy, serene, spiritual frame. For to be spiritual-
ly minded is life and peace. And this it doth, by taking off
our hearts from all undue regard unto all things below, in com-
parison of the great worth, beauty, and glory of what we are
conversant withal; Phil. iii. 7 — 11. 'But what things were
gain to me, those I counted loss, for Christ. Yea, doubtless,
and I count all things but loss, for the excellency of the know-
ledge 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 righteous-
ness, which is of the law, but that which is through the faith
of Christ, the righteousness which is of God by faith ; that I
may know him, and the power of his resurrection, and the fel-
lowship of his sufferings, being made conformable unto his
death ; if by any means I might attain unto the resurrection of
the dead.' A defect herein makes many of us strangers unto
an heavenly life ; and to live beneath the spiritual refreshments
and satisfactions that the gospel doth tender unto us.
ON T1IK GLORY OF CHRIST. 383
4. The sight of the glory of Christ, is the spring and cause
of our everlasting blindness. We ' shall be ever with the
Lord.' 1 Thes. 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
beatific 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 bless-
ed 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 in
their hearts, such a sense of the uncreated glory of God, shin-
ing forth in Christ, as affects and satiates their souls with in-
effable joy. Hence ariseth that peace of God which is above
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 riv-
ers of pleasure that are at his right hand. Where any are
utterly unacquainted with these things, they are carnal, yea,
blind, and seeing nothing afar of. 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
384 THE GLORY OF THE PERSON OF CHRIST.
as these may excite us to diligence in the duty proposed unto
us.
And I shall here inquire, (1.) 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 ano-
ther beloved, O thou fairest among women 1 What is thy be-
loved more than another beloved, that thou dost so charge us V
CHAP. 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, John xvii. 22. l That glory which is mine,' be-
longeth to me, unto my person.
The person of Christ may be considered two ways ; (1.) Ab-
solutely 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.
The first thing wherein we may behold the glory of the per-
son of Christ, God and man, which was given him of the Fa-
ther, 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 na-
ture, and the counsels of his will ; and the light of the know-
AS THE REPRESENTATIVE OF GOD UNTO THE CHURCH. 385
ledge of these things, we have only in the face or person of
Jesus Christ. Whatever obscure imperfect notions we may
have of them otherwise, we cannot have the light of the illumi-
nating-, irradiating knowledge of the glory of God, which moy
enlighten our minds and sanctify onr hearts, but only in the
face or person of Jesns 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 rea-
ders 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 essen-
tial 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, de-
clares, 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 be-
low. This is the foundation of our religion, the rock where-
on the church is built, the ground of all our hopes of salvation,
of life and immortality. All is resolved unto this, namely, the
Which shews the propriety of printing both treatises together.
49
386 THE GLORY OF THE PERSON OF CHRIST,
representation that is 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, 1 Cor. i. 21 ' 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 ; ver. 22. For the Jews require a sign, and
the Greeks, seek after wisdom ; ver. 23. But we preach Christ
crucified, unto the Jews a stumbling-block, and unto the
Greeks foolishness ; ver. 24. But unto them which are called,
both Jews and Greeks, Christ the power of God and the wis-
dom of God. ver. 25. Because the foolishness of God is wiser
than men ; and the weakness of God is stronger than men.'
]Not to see the wisdom of God, and the power of God, and con-
sequently 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 dis-
cerns 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.
AS THE REPRESENTATIVE OF GOD UNTO THE CHURCH. 387
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 Gor. iv. 3, 4. ' 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.' 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 wis-
dom, 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,' 2 Cor. iv. 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 no mere creature can ever make a perfect repre-
sentation of God unto us. But we must a little further inquire
into this mystery.
Since men fell from God by sin, it is no small part of their
misery and punishment, that they are covered with thick dark-
ness 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 ob-
tained many notions of the divine Being, its existence and ex-
cellencies. And these notions they adorned with great ele-
gancy 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. they boasted that they were the wise. But
388 THE GLORY OF THE PERSON OF CHRIST,
we must abide in the judgment of the Apostles 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. 11. For,
1. They had no certain guide, rule, nor light, which being
attended unto, might lead them infallibly into the knowledge
ol the divine nature. All they had of this kind was their own
reasonings or imaginations, whereby they commenced 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 to feel after God, as men do in the dark, after what
they cannot clearly discern, Acts xvii. 27. Among others, Ci-
cero'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 religion,
and to betake themselves unto a religion declared, as they sup-
pose, by reason and the light of nature ; like bats and owls,
who being not able to bear the light of the sun, betake them-
selves 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 de-
liver 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 first 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 they may live unto
him ; but if they had nothing else, if they did not boast them-
selves 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
AS THE REPRESENTATIVE OF GOD UNTO THE CHURCH. 3S9
world, because in and by him alone this darkness is dispell-
ed, as he is the Sun of righteousness.
3. 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,
(I.) Hereon did Satan erect his kingdom and throne, obtain-
ing in his design until he bare himself as the god of this world,
and w;is so esteemed by the most. He exalted himself by vir-
tue 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,' L Cor. x. 21. Lev. xvii.
7. This is the territory of Satan ; yea, the power and sceptre
of his kingdom 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 desola-
tion ; hence were the sins of Sodom and Gomorrah, which he
revenged with fire from heaven. In brief; all the ra^e, 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 off-
spring. Our fore-fathers 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 dawn-
ed on us, poor Gentiles, and that the day-spring from on high
hath visited us. The glory of this grace is expressed, Eph.
iii. 5. ' Which in other ages was not made known unto the
sons of men, as it is now revealed unto his holy apostles and
prophets by the Spirit : ver 6. That the Gentiles should be
follow-heirs, and of the same body, and partakers of his promise
in Christ, by the gospel ; ver. 7. Whereof I was made a minis-
ter, according to the gift of the grace of God given unto me, by
the effectual working of his power, ver. 8. Unto me who am
390 THE GLORY OF THE PERSON OF CHRIST,
less than the least of all saints, is this grace given, that I should
preach among the Gentiles the unsearchable riches of Christ;
ver. 9. And 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 ; ver. 10.
To the intent that now unto the principalities and powers in
heavenly places, might be known by the church the manifold
wisdom of God.' God might have left us to perish in the
blindness and ignorance of our forefathers; but of his own ac-
cord, 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 gos-
pel, and the abuse of it, will issue in a sore revenge.
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, Psal.
cxlvii. 19, 20. ' He sheweth 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. 2Chron. vi. 1. And the reason why
God so represented himself in darkness unto them, was to in-
struct them in their imperfect state, wherein they could not com-
prehend that glory which should afterwards 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 be-
ing, and manner of existence in three distinct persons, with all
the glorious properties of the divine nature, were illustriously
manifested unto them that did believe, and the light of the
knowledge of them dispelled all the shadows that were in the
AS THE REPRESENTATIVE OF GOD UNTO THE CHURCH. 391
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; John i. 5. 'And the light shineth in darkness, and
the darkness comprehended it not. ver. 14. And the Word was
made flesh, and dwelt among us, (and we beheld his glory, the
glory as of the only-begotten of the Father) full of grace and
truth, ver. 17. For the law was given by Moses, but grace
and truth came by Jesus Christ, ver. 18. No man hath seen
God at any time ; the only-begotten Son, which is in the bosom
of the Father, he hath declared him.' 2 Cor. iv. 3, 4. 'But 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
imnge of God, should shine unto them.'
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 be-
lieve. For it is not so much the declaration of the nature of
the things themselves, wherein the glory of Christ doth con-
sist, 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
ye 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 ? Whereunto he
answers, ' As it were the company of two armies,' Cant. vi. 13.
or the two churches of the Old and New Testament, 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, re-
presenting 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 as that we have no need of Philip's request, ' Lord
shew 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 is he eternally glori-
392 THE GLORY OF THE PERSON OF CHRIST.
ous. 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, Psal. 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 shew him his
glory,' Exod. xxxiii. 18. He knew that the ultimate rest, bless-
edness, 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 be-
seech thee, shew me thy glory.' And if we have right appre-
hensions 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 our-
selves in this inquiry, if we have no other way for it, but the
immediate fixing of our thoughts on the immensity of the di-
vine nature, we must come every one to the conclusion that
Agur makes on the like consideration ; ' Surely I am more bru-
tish 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, 3, 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 ;
John i. 18. ' No man hath seen God at any time ; the only-be-
gotten Son, which is in the bosom of the Father, he hath declar-
AS THE REPRESENTATIVE OF GOD UNTO THE CHURCH. 393
ed him.' Chap. xiv. 7. ' If ye had known me, ye should have
known my Father also ; and from henceforth ye know him, and
have seen him. ver. 8. Philip saith unto him, Lord, shew us the
Father, and it sufficeth us. ver. 9. Jesus saith unto him, Have I
been so long time with you, and yet hast thon not known me,
Philip ? He that hath seen me, hath seen the Father ; and how
sayest thou then, Shew us the Father? ver. 10. Believest thou
not, that I am in the Father, and the Father in me ? The words
that I speak unto you, I speak not of myself; but the Father,
that dwelleth in me, he doth the works.' 2 Cor. iv. G. ' For
God who hath commanded the light to shine out of darkness,
hath shined in our hearts, to give the light of the knowledge
of the glory of God, in the face of Jesus Christ.' Col. i. 15.
'• Who is the image of the invisible God,' Fph. iii. 4. ' Where-
by when ye read ye may understand my knowledge in the mys-
tery of Christ, ver. 5. Which in other ages was not made
known unto the sons of men, as it is now revealed unto his ho-
ly Apostles and prophets by the Spirit ; ver. 6. That the Gen-
tiles should be fellow-heirs, and of the same body, and partak-
ers of his promise in Christ, by the gospel : ver. 7. Whereof
I was made a minister, according to the gift of the grace of
God given unto me, by the effectual working of his power, ver.
8. Unto me, who am less than the least of all saints, is this
grace given, that I should preach among the Gentiles the un-
searchable riches of Christ ; ver. 9. And to make all men see
what is the fellowship of the mystery, which from the begin-
ning of the world hath been hid in God, who created all things
by Jesus Christ : ver. 10. To the intent that now unto the
principalities and powers in heavenly places, might be known
by the church the manifold wisdom of God.' Heb. i. 2. ' God
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.' And we shall take an account hereof in one or two
especial instances.
1. Infinite wisdom is one of the most glorious properties of
the divine nature ; it is that which is directive of all the exter-
nal works of God, wherein the glory of all the other excellen-
cies of God is manifested ; wherefore the manifestation of the
50
394 THE GLORY OF THE PERSON OF CHRIST,
whole glory of God proceeds 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 to
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 dis-
cerned ; for they are designed of God for its manifestation.
Among these the most excellent is the contrivance of the 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 hea-
venly places, might be known by the church the manifold wis-
dom of God.'
If we have an interest in God, if we have any hopes of bless-
edness 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 any thing 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.
' For the Jews require a sign, and the Greeks seek after wis-
dom: ver. 23. But we preach Christ crucified, unto the Jews
a stumbling block, and unto the Greeks foolishness; ver. 24.
But unto them which are called, both Jews and Greeks, Christ
the power of God, and the wisdom of God.'
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 crea-
AS THE REPRESENTATIVE OF GOD UNTO THE CHURCH. 395
tion ; 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 in-
sufficiency, with respect unto the representation of it in Christ,
as unto the ends of knowing God aright, and living unto him,
the Scripture doth abundantly attest. And the abuse of it was
C.itholic, as the Apostle declares, Ron.i. 20. ' For the invisible
things of him from the creation of the world are clearly seen,
beiti? understood by the things that are made, even his eternal
power and G >dhead ; so that they are without excuse,' &c. To
see this wisdom clearly is onr wisdom ; and adne 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 ' G.xi is love,' 1 John iv. 8. Divine love is not
to be considered only in its effects, but in its nature and
essence; and so it is i!od himself; for God is love. And a
blessed revelation this is of the divine nature; it casts out envy,
hatred, malice, revenue, with all their fruits, in rage, fierceness,
implacability, persecution, murder, into the territories ol 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 : How shall we have a view of
this love, of God as love? By what way or means shall we
behold the glory of it-3 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, Psal. 1. 21. ' These things hast thou done,
and I kept silence ; thou thoughtest that I was altogether such
396 THE GLORY OF THE PERSON OF CHRIST,
a one as thyself; but I will reprove thee, and set them in order
before thine eyes.' And whereas it must be learned in its ef-
fects, 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 view of this
love; for although that indeed God is love, yet his wrath is
revealed from heaven against 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 be-
hold the glory of God in this that he is love ? The Apostle
declares it in the next words, 1 John iv. 9. ' Herein was mani-
fest 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 su-
preme 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 glori-
ous 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. He knows not God be-
cause he knows not the holy properties of his nature in the
principal way designed by infinite wisdom for their manifes-
tation ; he knows not 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-emi-
nence ; nor can any man comprehend any thing of it aright
AS THE REPRESENTATIVE OF GOD UNTO THE CHURCH. 397
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.
t. But 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 are spiritually discerned. But the meanest
believer who lives in the exercise of faith, may have an under-
standing 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 con-
solation, 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 conside-
ration 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 pri-
vilege ; the greatest which on this side heaven we can be made
partakers of.
There are some who regard not these things at all, but ra-
ther 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 per-
son in religion, which is Mahometism., The manifestation of
all the holy properties of the divine nature, with the representa-
tion of them unto angels above, and the church in this world,
as he is the image of the invisible God, in the constitution of
398 THE GLORY OF THE PERSON OF CHRIST,
his person, and the discharge of his office, are things they re-
gard not ; yea, they despise and scorn what is professed con-
cerning 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.
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 them? wherefore do you de-
sire 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 fi^ht uncertainly as men beat-
ing 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 ? Hereon 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 du-
ties of the law were a burden and a yoke ; but those of the gos-
pel 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
AS THE REPRESENTATIVE OF GOD UNTO THE CHURCH. 399
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 shewed 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 in-
fluence of power from Satan, ' it blinds the eyes of men's minds,
that they should not see this glory of Christ,' whereon they
perish continually, 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 al] their boasting of the know-
ledge of God, they had not 'heard his voice at any time, nor
seen his shape ;' that is, as Moses did. They had no real ac-
quaintance with him, they had no spiritual view of his glory.
And so is it amongst ourselves ; notwithstanding the general
profession that is of the knowledge of Christ, they are but few
who thus behold his glory ; and therefore few who are trans-
formed into his image and likeness.
Some men speak much of the imitation of Christ, and follow-
ing 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 woiully defective in this
duty, and many are discouraged from it, because a pretence of
it in some hath degenerated into superstition; but we are loth
at any time seriously to engage in it, and come with an unwil-
ling 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 car-
00 THE GLORY OF THE PERSON OF CHRIST.
nal, having our thoughts and affections wonted to give enter-
tainment 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
I, brethren, could not speak unto you as unto spiritual, but as
unto carnal, even as unto babes in Christ. I have fed you
with milk, and not with meat; for hitherto ye were not able
to bear it, neither yet now are ye able. For ye are yet carnal ;
for whereas there is among you envying, and strife, and divi-
sions, are ye not carnal, and walk as men ?' And it is so with
us, moreover, because we do not stir lip ourselves with watch-
fulness and diligence in continual actings of faith on this bless-
ed object. This is that which keeps many of us at so low
an ebb, as unto the powers of an 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 plea-
sant 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 it-
self would be most welcome unto us.
The angels themselves desire to look into the things of the
glory of Christ, 1 Pet. i. 10. ' Of which salvation the prophets
have inquired, and searched diligently, who prophesied of the
grace that should come unto you. ver. 12. Unto whom it was
revealed, that not unto themselves, but unto us they did minis-
ter the things which are now reported unto you by them that
have preached the gospel unto you, with the Holy Ghost sent
down from heaven ; which things the nngels desire to look
into.' There is in them matter of inquiry and instruction for
the most high and holy spirits in heaven. The manifold wis-
dom 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 Fa-
ther in him, or by seeing of him ? Do we sedulously, daily con-
template on the wisdom, love, grace, goodness, holiness, and
AS THE REPRESENTATIVE OF GOD UNTO THE CHURCH. 401
righteousness of God, as revealing and manifesting themselves in
him? Do we sufficiently consider that the immediate vision
of this glory in heaven will 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, 1 shall briefly speak unto sundry sorts of
men.
Some will say they understand not these things nor any con-
cernment 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 Chris-
tian practice, or duties of morality. And the preaching of
them doth but take off the minds of men from more neces-
sary duties. But l 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, be-
lieved, 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, anti-christian,
turning the whole gospel into a fable.
2. It is soj that the light of faith is given unto us principally
to enable us to behold the glory of God in Christ ; to contem-
plate on it, as unto all the ends of its manifestation. So is it
expressly affirmed, 2 Cor. iv. 6. ' For God who commanded the
light to shine out of darkness, hath shined in our hearts, to give
the light of the knowledge of the glory of God, in the face of
Jesus Christ.' 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 gos-
pel, 2 Cor. iv. 3, 4.
3. That in the beholding of the glory of God in Christ, we
51
402 THE GLORY OF THE PERSON OF CHRIST,
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 perform-
ed 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 this faith respects the revelation of the glory of God in
him.
[f these things are so, as they are the most important truths
of the 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 ene-
mies unto this mystery, and to the practical exercise of faith
therein ; unto 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 proper-
ties 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 advan-
tage ; but it is to be valued above other things according unto
its greatness and excellency. ' Destruction and death say, We
have heard the fame of it with our ears,' Job xxviii. 22. And
if we do no more, we shall die strangers unto it ; we are to ' cry
AS THE REPRESENTATIVE OP GOD UNTO THE CHURCH. 403
after this knowledge, and lift up our voice for this understand-
ing',' 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. \ And my speech, and my preaching was not with
enticing words of man's wisdom, but in demonstration of the
Spirit, and of power; that your faith should not stand in the
wisdom of men, but in the power of God.' Flesh and blood
will not reveal it unto us, but we must be taught of God to ap-
prehend it, John i. 12, 13. 'But as many as received him, to
them gave he power to become the sons of God, even to them
that believe on his name ; which were born, not of blood, nor
of the will of the flesh, nor of the will of man, but of God.'
Matth. xvi. 16, 17. 'And Simon Peter answered and said,
Thou art Christ, the Son of the living God. And Jesus an-
swered 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.' Mere unsanctified reason will never ena-
ble us unto, nor guide us in the discovery of this duty. Men
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
those means whereby it may be attained ; and shall we suppose
that we may be 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
' shew you this his glory ;' pray with the Apostle, that ' the eyes
of your understandings 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 the nature of the end ; the means of obtain-
401 THE GLORY OF THE PERSON OF CHRIST,
ing 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 contrary 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 an adulteress, 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 that go down to the chambers of death ?
do they thus frame their souls, and make them meet for destruc-
tion, 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 unto 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 con-
tained 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 sheweth his handy-work. The invisible things of
God are understood by the things that are made, even his eter-
nal power and Godhead.' But comparatively, it is but little that
we can hence learn of these things, as unto what we may be-
hold 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 notions of
this truth, and a bare assent unto the doctrine of it. The affect-
ing power of it upon our hearts, is that which we should aim
AS THE REPRESENTATIVE OF GOD UNTO THE CHURCH. 405
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 ex-
pect, do we desife the same state of blessedness ? It is our pre-
sent view of the glory of Christ which is our imitation there-
unto, 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,
Heb. v. 11 — 14. are not capable of these divine mysteries. And
therefore the Apostle did in an especial manner declare this wis-
dom of God in a mystery unto them that were perfect, 1 Cor.
ii. 6, 7. ; that is, who were more grown in 'spiritual know-
ledge, and had their senses exercised to discern good and evil.'
It is unto them who are exercised in the contemplation of in-
visible things, who delight to walk in the more retired paths of
faith and love, to whom they are precious.
Some few inferences from the whole of what hath been de-
clared shall put a close to this part of our discourse.
I. The holy properties of the divine nature are not only re-
presented unto our faith in Christ as unto 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 them-
selves in the contrivance, constitution, and efficacious accom-
plishment of the great work of onr 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 redemp-
406 THE GLORY OF THE PERSON OF CHRIST,
tion and salvation of the church, as they are expressed, com-
municating 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. ' For God who commanded the light to shine out of
darkness, hath shined in our hearts, to give the light of the
knowledge of the glory of God, in the face of Jesus Christ.'
Hence the Apostle on the consideration of the actings of the
holy properties of God in this blessed work, falls into that con-
templation : ' 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 ! 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 1
For of him, and through him, and to him are all things ; to
whom be glory for ever. Amen,' Rom. xi. 33 — 3G.
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 per-
fections of Iiis 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 manifestation of himself and them unto
us, are so. ' Through Christ we believe in God.' By our be-
lief in him, we come to place our faith ultimately in God him-
self; 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, do 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 ob-
jects, and passing away, doth rather amaze than direct a tra-
veller, and leave him more exposed unto wandering than be-
fore. Such were all those notions of the divine Being and its
excellencies, which those who boasted themselves to be wise
among the Heathen embraced and improved. They did but
AS THE REPRESENTATIVE OF GOD UNTO THE CHURCH. 407
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. 'And have put on the new man, which is
renewed in knowledge, after the image of him that created
him.'
So the Apostle expresseth this truth ; ' Where is the wife ?
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 foolish-
ness; 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 es-
tablish the only means of the knowledge of himself in Christ
Jesus.
408 THE GLORY OF CHRIST, IN THE
CHAP. III.
THE GLORY OF CHRIST, IN THE MYSTERIOUS CONSTITUTION
OF HIS PEKSON.
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 he is God and man in one and the same per-
son. There are in him, in his one single individual person,
two distinct natures; the one eternal, infinite, immense, al-
mighty, the form and essence of God ; the other having a be-
ginning 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 na-
ture of this gloiy, is a part of my Discourse 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. Mul-
titudes 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 lonsr 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 re-
ligion, the glory of the church, the sole rock whereon it is built,
the only spring of present grace and future glory.
This is that glory which the angels themselves desire to be-
hold, the mystery whereof they bow to look into, 1 Pet. i. 12.
So was their desire represented by the cherubims in the most
holy place of the tabernacle ; for they were a shadow of the
ministry of angels in the church. The ark and mercy-seat
were a type of Christ in the discharge of his office ; and these
cherubims were made standing over them, as being in heaven
above ; but earnestly looking down upon them in a posture of
MYSTERIOUS CONSTITUTION OF HIS PERSON. 409
reverence and adoration. So they did of old, and in their pre-
sent 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, which was the beginning of his trans-
gression. (2.) Envy against mankind made in the image of God,
of the Son of God the first-born. This completed his sin ; no-
thing was now left whereon to act his pride and malice. Unto
his eternal confusion and ruin, God in infinite wisdom, unites
both the natures he had sinned against, in 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 iwould have contended
with infinite wisdom, as well as misery, by the powers of the
two natures united in one person.
Here lies the foundation 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 immoveable
rock, £ Thou art 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, CounseIlor,the mighty God,
the everlasting Father, the Prince of Peace.' Here must the
whole church fall down and worship the author of this won-
derful contrivance, and captivating their understandings unto
the obedience of faith, humbly adore what they cannot compre-
hend. This was obscurely represented unto the church of old
Exod. hi. 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 look-
52
410 THE GLORY OF CHRIST, IN THE
ed, 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, Moses, Moses. And he
said, Here am 1. 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 fa-
thers,' &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 na-
ture he is as a consuming fire ; and his present work was the
delivery of the church out of a fiery trial. This fire placed it-
self 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 wns 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 not consumed thereby. God
thus dwells in this bush, with all his good-will towards sin-
ners.
Moses looked on this sight as a marvellous and wondrous
thing. 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 ima-
ginations, and carnal affections, that by pure acts of faith, we
may behold this glory, the glory of the only-begotten of the Fa-
ther.
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,
MYSTERIOUS CONSTITUTION OF HIS PERSON. 411
what I do believe concerning1 it, 1 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 under-
standings, 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 af-
fections. What are all other things in comparison of the know-
ledge of Christ? in the judgment of the great Apostle, they are
but loss and dung, Phil. iii. 8, 9, 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 jndgment about them in comparison of a view of this
glory of Christ, Psal. iv. 6. 'Many say, Who will shew 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 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 en-
gage the vigour of their spirits about perishing things, when
they have durable substance and riches proposed unto them.
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 it in the
lusts thereof,' as Rom. xiii. 14. They search about continually
412 THE GLORY OF CHRIST, IN THE
in their thoughts for objects suited unto their lusts and carnal
affections, coining, framing, and stamping of them in their ima-
ginations. They fix their eyes with delight on toads and ser-
pents, with all noisome filthy objects ; refusing in the mean time,
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 glo-
ry of Christ.
Some keep their thoughts in continual exercise about the
things 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 de-
sirableness in Christ for men to inquire after, and fix their
minds upon ? Oh 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 wor-
thy 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 pro-
posed unto 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 excel-
lency in comparison of it.
This is that which the Psalmist designs to declare, Psal. viii.
1. ' O Lord our Lord, how excellent is thy name in all the
earth ! who hast set thy glory above the heavens, ver. 3.
When I consider thy heavens, the work of thy fingers, the moon
and the stars which thou hast ordained ; ver. 4. What is man,
that thou art mindful of him? and the son of man, that thou
visitest him? ver. 5. For thou hast made him a little lower
than the angels, and hast crowned him with glory and honour,
ver. 6. Thou madest him to have dominion over the works of
thy hands ; thou hast put all things under his feet.'
MYSTERIOUS CONSTITUTION OF HIS PERSON. 413
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 ad-
mired. This casts his thoughts on the poor, weak, infirm na-
ture of man, which seems as nothing in comparison of those
glories above ; but immediately hereon 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.
' For unto the angels hath he not put in subjection the world
to come, whereof we speak.' But one in a certain place testi-
fied, saying, What is man that thou art mindful of him? or the
son of mau that thou visitest him ! This therefore is the high-
est, the best, the most useful object of our thoughts and affec-
tions. 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, posses-
sions, estates, power, friends, and honour; how amiable are
they! how desirable unto the thoughts of the most of men!
But he who hath 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,' Psal. lxxiii.
25. ' For who in the heavens can be compared unto the Lord?
who among the sons of the mighty can be likened unto the
Lord?' Psal. lxxxix. 6.
He himself out of his infinite love and ineffable condescen-
sion, upon the sight and view of his church, and his own graces
in her, wherewith she is adorned, doth say; ' Thou hast ravish-
ed 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
414 THE GLORY OF CHRIST, IN THE
beauty upon me, hath quite overcome me, hath left no heart
in me unto things here below? If it be not thus with us fre-
quently, if we value not this object of our minds and affections,
if we are not diligent in looking up to him, to behold his glory,
it is because we are carnal, and not in any good measure par-
takers of the promise, that ' our eyes shall see the King in his
beauty.'
2. Our second direction unto the same end is, That we di-
ligently study the Scriptures, 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 di-
rection he gives us himself, John v. 39. ' Search the Scriptures,
for they are they that 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 Pet. i. 11 — 13. 'Searching what,
or what manner of time the Spirit of Christ which was in them
did signify, when it testified beforehand the sufferings of Christ,
and the glory that should follow. Unto whom it was revealed,
that not unto themselves, but unto us they did minister the
things which are now reported unto you by them that have
preached the gospel unto you, with the Holy Ghost sent down
from heaven ; which things the angels desire to look into.
Wherefore gird up the loins of your mind, be sober, and hope
to the end, for the grace that is to be brought unto you at the
revelation of Jesus Christ.'
This principle is always to be retained in our minds in read-
ing of the Scriptures; namely, that the revelation and doctrine
of the person of Christ and his office, is the foundation whereon
all other instructions of the prophets and Apostles for the edi-
fication of the church are built, and whereinto they are resolv-
ed, as is declared, Eph. ii. 20 — 22. ' And as built upon the foun-
dation of the Apostles and prophets, Jesus Christ himself being
the chief corner-stone ; in whom all the building fitly framed
together, groweth into an holy temple in the Lord ; in whom
you also are builded together, for an habitation of God through
the Spirit.' So our Lord Jesus Christ himself at large makes
MYSTERIOUS CONSTITUTION OF HIS PERSON. 415
it manifest, Luke xxiv. 26, 27. ' Ought not Christ to have suf-
fered these things, and to enter into his glory ? And beginning;
at Moses, and all the prophets, he expounded unto them in all
the Scriptures the things concerning himself, ver. 45. Then
opened he their understanding, that they might understand the
Scriptures, ver. 46. And said unto them, Thus it is written,
and thus it behoved Christ to sutfer, and to rise from the dead
the third day.' 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. 'And not
as Moses, which put a vail over his face, that the children of
Israel could not steadfastly look to the end of that which is
abolished. But their minds were blinded ; for until this day
remaineth the same vail imtaken away, in the reading of the
Old Testament ; which vail is done away in Christ. But even
unto this day, when Moses is read, the vail is upon their heart.
Nevertheless, when it shall turn to the Lord, the vail shall be
taken away.' There are, therefore, such revelations of the per-
son and glory of Christ treasured up in the Scriptwre, from the
beginning unto the end of it, as may exercise the faith and con-
templation of believers in this world ; and shall never, during
this life, be fully discovered or understood ; and in the divine
meditations of these revelations, doth much of the life of faith
consist.
There are three ways whereby the glory of Christ is repre-
sented unto us in the Scripture. First, By direct descriptions
of his glorious person and incarnation. See among other
places, Gen. iii. 15. Psal. ii. 7—9. Psal. xlv. 2—6. Psal. xlviii.
17, 18. Psal. ex. Isa. vi. 1 — 4. chap. ix. 6. Zech. ii. 8. John
i. 1— 3. Phil. ii. 6—8. Heb. i. 1—3. chap. ii. 14—16. Rev.
i. 17, 18. Secondly, by prophecies, promises, and express in-
structions concerning him, all leading unto tli£ 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
416 THE GLORY OF CHRIST, IN THE
of Christ in the discharge of his office, as we shall see after-
wards.
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 seraphims,' &c. It was a representation of the glory of the
divine presence of Christ rilling his human nature, the temple
of his body, with a train of all his glorious graces. And if
this typical representation of it was so glorious, as that the
seraphims were not able steadfastly to behold it, but covered
their faces upon its appearance, ver. 2. how exceedingly glori-
ous is it in itself, as it is openly revealed in the gospel ?
Of the same nature are the immediate testimones 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 unto him from the excellent glory,
This is my beloved Son, in whom I am well pleased,' 2 Pet. i.
17. The Apostle intends the time of his transfiguration in the
mount, for so he adds, ver. 18. ' And this voice which came
from heaven we heard, who 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 con-
template 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 eter-
nal 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 de-
MYSTERIOUS CONSTITUTION OF HIS PERSON. 417
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, 2 Tim. iii. 15. 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, Matth.
xiii. 45, 4G. The Scripture is the field, the place, the mine
where we search and dig for pearls ; Prov. ii. 1 — 5. ' My son,
if thou wilt receive my words, and hide my commandments
with thee ; so that thou incline thine ear unto wisdom, and ap-
ply thine heart to understanding ; yea, if thou eriest after know-
ledge, and liftest up thy voice for understanding ; if thou seek-
est her as silver, and searchest for her, as for hid treasures ;
then shalt thou understand, the fear of the Lord ; and find the
knowledge of God.' Every sacred truth that is made effectual
unto the good of our souls, is a pearl, whereby we are enrich-
ed ; 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 be-
liever cleaves unto with joy.
Then do we find food for our souls in the word of truthr
then do we taste how gracious the Lord is therein, then is the
Scripture full of refreshment unto us, as a spring of living wa-
ter, when we are taken into blessed views of the glory of Christ
therein. And we are in the best frame of duty, when the prin-
cipal 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 commu-
nicates it unto all other things besides.
3. Another direction unto this same end, is, that having attain-
ed 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 esteem it our duty frequently to meditate
53
418 THE GLORY OF CHRIST, IN THE
thereon. Want hereof is that fundamental mistake which keeps
many among us so low in their grace, so regardless of their pri-
vileges. They hear of these things, they assent unto their
truth, at least they do not gainsay them ; but they never so-
lemnly meditate upon them. This they estetm a work that is
above them, or are ignorant totally of it, or esteem themselves
not much concerned in it, or dislike it as a fanaticism. For it
is that which no considerations can engage a carnal mind to de-
light in. The mind must be spiritual and holy, freed from
earthly affections and incumbrances, 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 occasion of life, which are required there-
unto. See the Treatise of 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 irreconcileable. It is impossible
that he who never meditates with delight 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 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
inclinations, nor leisure, to meditate on this glorious object.
"What is the faith and love which such men profess 1 How will
they find themselves deceived in the issue '?
4. Let your occasional thoughts of Christ be many and mul-
tiplied 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.
MYSTERIOUS CONSTITUTION OF HIS PERSON. 419
x. 6, 7, 8. ' Say not in thine heart, Who shall ascend into hea-
ven ? (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 month, and
in thy heart.' The things that Christ did, were done at a dis-
tance from us, and they are long since past. But saith the
Apostle, the word of the gospel wherein these things are re-
vealed, 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
believers, and have mixed the word with faith ; and so it exhi-
bited! 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 know-
ledge of Christ which we have by the word, we may have sud-
den 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 ob-
tain 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 refresh-
ment into our souls. And if we learn to be content with such
lifeless, inaffecting 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
420 THE GLORY OP CHRIST, IN THE
spouse in the Canticles, as represents it plainly unto the minds
of believers, who have any experience of these things, chap,
i. — v. ' By night on my bed I sought him whom my soul lov-
eth ; 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 : I sought 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 2 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. ' I sleep, but myt heart waketh ; it is
the voice of my beloved that knocketh, saying, Open to me,
my sister, my love, my dove, my undefiled ; for my head is
filled with dew, and my locks with the drops of the night. I
have put off my coat, how shall I put it on ? I have washed
my feet, how shall I defile them ? My beloved put in his hand
by the hole of the door, and my bowels were moved for him. I
rose up to open to my beloved, and my hands dropped with
myrrh, and my fingers with sweet smelling myrrh, upon the
handles of the lock. I opened to my beloved, but my beloved
had withdrawn himself, and was gone, my soul failed when he
spake ; I sought him, but I could not find him ; I called him,
but he gave me no answer. The watchmen that went about
the city, found me, they smote me, they wounded me; the
keepers of the walls took away my vail from me. I charge
you, O daughters of Jerusalem, if ye find my beloved, that ye
tell him, that I am sick of love.'
This is the substance of what by this example we are instruct-
ed unto. The Lord Christ is pleased sometimes to withdraw
himself from the spiritual experience of believers, as unto any
refreshing sense of his love, or the fresh communications of con-
solatory graces. Those who never had experience of any such
thing, who never had any refreshing communion with him,
cannot be sensible of his absence, they never were so of his pre-
sence. 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 whom he hath
MYSTERIOUS CONSTITUTION OF HIS PERSON. 421
lived in the power of his grace, they know what it is to be for*
saken by him, though but for a moment. 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 for-
mer days.
It were well if all churches and professors now would mani-
fest the same diligence herein, as did the church of old in this
example. Many of them, if they are not hardened by the de-
ceitfulness 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 in-
quire 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, consists in the fre-
quency 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, that one lives in ano-
ther; this cannot be but where the affections of one are so en-
gaged unto another, that night and day he thinks of him, and
is thereby as it were present with him. So ought it to be be-
tween 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 pre-
sent direction is, that on all occasions, and frequently when
there are no occasions for it by the performance of other du-
ties, we would abound in thoughts of him and his glory. I in-
tend not at present, fixed and stated meditations, which were
422 THE GLORY OF CHRIST, IN THE
spoken unto before ; but such thoughts as are more transient, ac-
cording as our opportunities are. And a great rebuke it ought
to be unto us, when Christ hath 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 Amminadib,' Cant. vi. 12.
It so fell out, that when she had no thoughts, no design or
purpose for attendance or communion with Christ, that she was
surprised into a readiness and willingness unto it. So will it
be with them that love him in sincerity. Their own souls, with-
out previous designs or outward occasion, will frequently en-
gage 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 com-
prehend ; — 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 pow-
ers of our souls are to be acted by distinct graces and duties, in
cleaving unto Cod 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 ob-
ject 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 parts of that glory, which is not at once en-
tirely proposed unto us, and which as yet we cannot compre-
hend. 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
MYSTERIOUS CONSTITUTION OF HIS PERSON. 423
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 admi-
ration and thanksgiving : whereof we have an eminent instance
and example in the whole church of the redeemed, Rev. v. 9 —
13. They sang a new song, saying, Worthy art thou to receive
the book, and to open the seals thereof; for thou wast slain,
and hast bought us unto God by thy blood, out of every triber
and tongue, and people, and nation ; and hast made us kings
and priests unto God : and we shall reign upon the earth. And
I saw, and 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 wis-
dom, and strength, and honour, and glory, and blessing. And
every creature that is in heaven, and in the earth, and under
the earth, and that are in the sea, and all things in them, heard
I, saying, Blessing, and honour, and power, and glory, be unto
him that sits on 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 con-
templations 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,
424 THE GLORY OF CHRIST, IN THE
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 unto 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 con-
cerning the person of Christ, they give their assent unto; but
his glory they hope they shall see in another world ; here they
never yet inquired after it.
So it will be. It is well if these things be not only neglected,
because the minds of men are carnal, and cannot discern spirit-
ual 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 earth-
ly 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 things. Those who are strangers unto
holy 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 vail, they are not con-
cerned 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 trans-
figuration ; they were filled with amazement, and knew not
what to say, or said they knew not what. And I do acknow-
ledge, that the weakness of our minds in the comprehension of
MYSTERIOUS CONSTITUTION OF HIS PERSON. 425
this eternal glory of Christ, and their instability in medita-
tions thereon, whence we cannot steadfastly look on it, or be-
hold it, gives us an afflicting, abasing consideration of our pre-
sent 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 of 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 there-
in it will put itself forth in pure acts of love and complacency.
CHAP. IV.
THE GLORY OF CHRIST, IN HIS SUSCEPTION OF THE OFFICE
OF A MEDIATOR. FIRST, IN HIS CONDESCENSION.
The things whereof we have thus far discoursed, relating im-
mediately 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 instruc-
tive 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 ex-
ercise of faith in this life principally consist ; so the Apostle de-
clares it, Phil. iii. 8 — 12. 'Yea doubtless, and I count all things
but loss, for the excellency of the knowledge of Christ Jesus
my Lord : — To know him, and the power of his resurrection,
and the fellowship of his sufferings, and to be made conform-
able unto his death. This, therefore, we must treat of some-
what more at large.
There is one God, saith the Apostle, ' and one Mediator be-
tween God and men, the man Christ Jesus,' 1 Tim. ii. 5. In
54
426 THE GLORY OF CHRIST, IN HIS
that great difference between God and man, occasioned by our
sin and apostacy from him, which of itself could issue in no-
thing but the utter ruin of the whole race of mankind, there
was none in heaven or earth in their original nature and ope-
rations, 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 consi-
dered ; '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 dis-
coursed 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 intreat for him V 1 Sam. ii. 25. ' There is
not any days-man betwixt us, to 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 wouldst 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 one divine per-
son, he became every way meet for the discharge of his 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.
I. In his susception of this office.
II. In his discharge of it.
III. In the event and consequence thereof; or what ensued
thereon.
In the susception of this office, we may behold the glory of
Christ, (1.) In his condescension. (2.) In his love.
First, We may behold his glory in his infinite condescension
to take this office on him, and our nature to be his own unto
that end. It did not befal him by Jot or chance, it was not im-
SOSCEPTION OF THE OFFICE OF A MEDIATOR. 427
posed 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 on himself
the form of a servant, and was made in the likeness of men ;
and being found in fashion as a man, 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, exinauition or self-
emptiness ; he emptied himself. This the ancient church call-
ed his <x*yKara0acns, as we do his condescension, an act of which
kind in God is called the humbling of himself, Psal. 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. (I.) Shew in general the
greatness of this condescension. (2.) Declare the especial na-
ture of it. And, (3.) Take what view we are able of the glory
of Christ therein.
1st, Such is the transcendent excellency of the divine na-
ture, that it is said of God, that he dwelleth on high, and hum-
bleth himself to behold the things that are in heaven, and in
the earth,' Psal. cxiii. 5, 6. He condescends from the preroga-
tive 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
428 THE GLORY OF CHRIST, IN HIS
small dust of the balance ; yea, that they are as nothing, that
they are accounted 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 ; no-
thing that should induce a regard from the one unto the other.
Wherefore, the infinite, essential greatness of the nature of God,
with its infinite distance from the nature of all creatures there-
by, 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 who inhabited
eternity, I dwell in the high and holy place ; with him also who
is of a contrite and humble spirit, to revive the spirit of the hum-
ble, 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 es-
pecial manner of those whom the world doth most despise.
2. It ariseth from his infinite self-sufficiency unto all the acts
and ends of his own eternal blessedness. What we have a re-
gard unto, what we respect and desire, it is that it may add
unto our satisfaction. So it is, so it must be with every crea-
ture : 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, or 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
1 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 his own nature ; our
goodness extends not unto him ; 'A man cannot profit God as
he may profit his neighbour. If thou sinnest, what dost thou
against him? and if thy transgressions are multiplied, what
dost thou unto him? (God loseth nothing of his own self-suffi-
SUSCEPTION OF THE OFFICE OF A MEDIATOR. 429
ciency and blessedness therein, by all this) ; and if thou be
righteous, what givest thou unto him, or what receiveth he at
thy hand V Job xxxv. 15 — 8. And from hence also it follows,
that all God's concernment in the creation, is by an act of con-
descension.
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 absolute-
ly infinite from the whole creation, and if such be his self-suf-
ficiency unto his own eternal blessedness, as that nothing can
be taken from him, nothing added unto him, so that every re-
gard in him unto any of the creatures, is an act of self-humilia-
tion 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?
But, 2dly, 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 na-
ture, 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 counted 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 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, heascrib-
430 THE GLORY OF CHRIST, IN HIS
ed unto himself equal power with the Father, as unto all divine
operations, 'My Father (saith he) worketh hitherto, audi 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 afterwards.
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 on 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 into 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 ceas-
ed 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 con-
descension, the life and soul of all heavenly truth and myste-
ries ; 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, which was the imagina-
tion 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 other, of the divine
SUSCEPTION OF THE OFFICE OF A MEDIATOR. 431
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 con-
cerned. For according unto this imagination, that divine na-
ture 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 fol-
lowed 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 turn-
ing. 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 di-
vine Being ; the Lord Christ did and suffered many things in
life and death, in his own person, by his human nature, where-
in the divine neither did, nor suffered any thing at all ; although
in the doing of them, his person be denominated from that na-
ture ; so ' God purchased his church with his own blood,' Acts
sx. 28.
It may then be said, What did the Lord Christ in this con-
descension, with respect unto his divine nature ? The Apostle
tells us, that he 'humbled himself, and made himself of no re-
putation,' Phil. ii. 7, 8. He vailed the glory of his divine na-
432 THE GLORY OF CHRIST. IN HIS
ture 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 they could never bear the
least intimation of his divine nature, supposing themselves se-
cured from any such thing, because they looked on him with
their eyes to be a man, as he was indeed, no less truly and real-
ly than any one of themselves. Wherefore on that testimony
given of himself, ' Before Abraham was, I am,' which asserts a
pre 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 give a reason of their mad-
ness, 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 rea-
son 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 Mahometans 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 per-
son, 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.
SU3CEPTI0N OP THE OFFICE OF A MEDIATOR. 433
If 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 hi tn only as a prophet, a
man sent by God, there would not be much contest about him,
nor opposition unto him. The Mahometans do 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 theSooinians, and partly from
the efficacy of their own blindness and unbelief, multitudes are
willing to grant him to be a prophet sent of G<d, who do not,
who will not, who cannot believe the mystery of this conde-
scension 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 unto (he 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.
4. This condescension of Christ was not by a phantasm or
an appearance only. One of the first heresies that pestered ihe
church immediately after the days of the Apostles, was tin's,
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 appear-
ance 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 man Jesus at Jerusalem, in whom he suffered no
more than in other believers. 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 imagi-
nary salvation only.
But the true nature of this divine condescension doth consist
in these three things :
1. That the eternal person of the Son of God, or the divine
nature in the person of the Son of God, did by an ineffable 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
55
434 THE GLORY OF CHRIST, IN HIS
the divine nature is his. This is the infallible foundation of
faith, even to them who can comprehend very little of these di-
vine 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 indi-
vidual 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 in-
dividual man which he was, than every man is now the man
that he is, by his individual subsistence. So the Lord Christ
taking1 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 vailed, and he made
himself of no reputation. This also belongs unto his conde-
scension, 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 na-
ture 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 conde-
scension of the Son of God, as it is described by the Apostle,
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, he hum-
bled himself, and became obedient unto death, even the death
SUSCEPTI0NT OF THE OFFICE OF A MEDIATOR. 435
of the cross.' 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 jnst 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 understand-
ing 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 com-
prehensible by any of his creatures, Job. xi. 4. 5. ' For thou
hast said, My doctrine is pure, and I am clean in thine eyes.
But. O that God would speak, and open his lips against thee,
ver. 9. The measure thereof is longer than the earth, and broad-
er than the sea.' Rom. xi. 34, 35, 36. ' 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 glory for ever. Amen.'
He who was eternally in the form of God, that is, was essen-
tially 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 design-
ed, 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
436 THE GLORY OF CHRIST, IN HIS
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 an holy admiration of what we cannot comprehend. Here
we are at a loss, and know that we shall he 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 con-
cerning him is given unto the church, lsa. viii. 14. He shall be
for a sanctuary, (namely, unto all that believe, as it is expound-
ed, 1 Pet. ii. 8.) ; ' but for a stone of stumbling, and a rock of
offence, even to them that stumble at the word, being disobedi-
ent, whereunto also they were appointed.'
He is herein a sanctuary, an assured refuge unto all that be-
take 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. ' That by two immutable things, in which it was impossible
for God to lie, we might have a strong consolation, who have
fled for refuge to lay hold upon the hope set before us.' 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 un !er 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 sup-
port 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 in-
finitely 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
SUSCEPTION OF THE OFFICE OF A MEDIATOR. 437
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 no-
thing 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 tor 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 an hiding place
from the wind, and a covert from the tempest, as rivers of wa-
ter in a dry place, and as a 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,
than in all evangelical promises and invitations (or 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
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 him-
self 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 distress-
es; therefore do they deny his divine person. Here faith tri-
umphs against them, it finds that to be a glorious sanctuary,
which they cannot at all discern.
433 THE GLORY OP CHRIST, IN HIS
But it is not so much the declaration or vindication of this
glory of Christ which I am at present engaged in, as an exhor-
tation unto the practical contemplation of it in a way of believ-
ing. And I know that among many this is too much neglect-
ed ; yea, of all the evils which I have seen in the days of my
pilgrimage now drawing to their close, there is none so griev-
ous as the public contempt of the principal mysteries of the gos-
pel among them that are called Christians. Religion in the
profession of some men is withered in its vital principles, weak-
ened 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 of faith, or ready unto the principal
duties of obedience. The principal act of faith respects the di-
vine person of Christ, as all Christians must acknowledge.
This we can never secure, (as hath been declared) if we see
not his glory in his 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 readiness for the cross. Hereunto the consideration of
this condescension of Christ is the principal evangelical mo-
tive, and that whereinto our obedience in it is to be resolved, as
the Apostledeclares, Phil, ii.5 — 7. '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 re-
putation, and took upon him the form of a servant, and was
made in the likeness of men.' 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 there-
unto. For what are the things wherein we are to deny ourselves,
or forego what we pretend to have right unto ? It is in our
goods, our liberties, our relations, our lives. And what are they,
any, or all of them, in themselves, or unto us, considering our con-
dition, 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 them, under the power
BUSCEPTION OF THE OFFICE OF A MEDIATOR. 439
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, T say, we may by faith behold the glory of
Christ, as we shall do it by sight hereafter, [f we see no glory
in it, if we discern not that which is matter of eternal admira-
tion, 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 ? 1 know in the contemplation of
it, it will quickly overwhelm our reason, and bring our under-
standing into a loss ; but unto this loss do I desire to be brought
every day ; for when faith can no more act itself in compre-
hension, when it finds the object it is fixed on, too great and
glorious to be brought into our minds and capacities, it will is-
sue (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.'
CHAP. 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 his
love as the sole impelling and leading cause thereof, Gal. ii. 20.
'Who loved me, and gave himself for me.' I John iii. 16.
'Hereby perceive we the love of God, because he laid down his
life for us.' Rev. i. 5. ' Unto him that loved us, and washed
us from our sins in his own blood,' &c.
440 THE GLORY OF CHRIST IN HIS LOVE.
Herein is he glorious, in a way and manner incomprehen-
sible ; for in the glory of divine love, the chief brightness of
glory doth consist. There is nothing of dread or terror ac-
companying 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 Scrip-
ture. And this love of the Father acted itself in his eternal de-
crees, before the foundation of the world, Eph. i. 4. 'According
as he hath chosen us in him, before the foundation of the
world, that we should be holy, and without blame before him
in love ;' and afterwards in the sending of his Son to render it
effectual, John iii. 16. ' God so loved the world, that he gave
his only-begotten Son, that whosoever believeth in him, should
not perish, but have everlasting life.' Originally, it is his eter-
nal 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.
' God hath from the beginning chosen you to salvation, through
sanctification of the Spirit, and belief of the truth, ver. 16.
Now our Lord Jesus Christ himself, and God even our Father,
which hath loved us, and hath given us everlasting consola-
tion, and good hope through grace,' &c. Fiph. i. 4 — 9. 'Accord-
ing as he hath chosen us in him, before the foundation of the
world, that we should be holy, and without blame before him in
love ; having predestinated us unto the adoption of children by
Jesus Christ to himself, accordmgto the good pleasure of his will,
to the praise of the glory of his grace, wherein he hath made us
accepted in the Beloved ; in whom we have redemption through
his blood, the forgiveness of sins, according to the riches of his
grace ; wherein he hath abounded towards 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.' 1 Pet. i. 2. ' Elect according to the foreknowledge
of God the Father, through sanctification of the Spirit unto
THE GLORY OF CHRIST IN HIS LOVE. 441
obedience, and sprinkling of the blood of Jesus Christ ; grace
unto you and peace be multiplied.'
This eternal act of the will of God the Father, doth not con-
tain in it an actual approbation of, and complacency in the
state and condition of those that are elected ; but only design-
eth that for them, on the account whereof, they shall be ac-
cepted and approved. And it is called his love on sundry ac-
counts.
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 there-
fore 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 any thing on our part. For whatever good is done unto
any altogether undeserved, if it be with a design of their pro-
fit and advantage, it is in an act of love, and can have no
other cause. So it is 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. ' According as he hath chosen
us in him, before the foundation of the world, that we should
be holy, and without blame before him in love.' 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. ' For God so loved the world, that he gave his only-be-
gotten Son, that whosoever believeth in him, should not perish,
but have everlasting life,' Jer. xxxi. 3. 'I have loved thee
with an everlasting love ; therefore with loving- kindness have I
drawn thee.' Eph. i. 3—6. ' Blessed be the God and Father of
our Lord Jesus Christ, who hath blessed us with all spiritual
56
A12 THE GLORY OF CHRIST IN HIS LOVE.
blessings in heavenly places in Christ ; according as he hath
chosen ns in him, before the foundation of the world, that we
should be holy, and without blame before him in love ; having
predestinated lis unto the adoption of children by Jesus Christ
to himself, according to the good pleasure of his will, to the
praise of the glory of his grace, wherein he hath made us ac-
cepted in the beloved.' 1 John iv. 8, 9. ' He that loveth not,
knoweth not God ; for God is love. 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. ver. 16.
And we have known and believed the love that God hath tons.
God is love ; and he that dvvelleth in love dwelleth in God, and
God in him.'
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 di-
vine goodness and love. And the life of their souls was love
unto God. And a blessed state it was, preparatory for the eter-
nal life of love in heaven.
2. From this state they fell 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 our nature on many accounts was recoverable unto the en-
joyment 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 celebrat-
ed in the Scripture, as the bowels, the pity, the compassion of
God, is the acting of divine love towards us, on the considera-
tion of our distress and misery. But all compassion ceaseth to-
THE GLORY OF CHRIST IN HIS LOVE. 443
wards 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, 15, 16. '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 life-time subject to bondage. For verily he
took not on him the nature of angels ; but he took on him the
seed of Abraham.' Isa. lxiii. 9. 'In all their affliction he was
afflicted, and the angel of his presence saved them; in his love
and in his pity he redeemed them, and he bare them, and car-
ried them all the days of old.'
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. This is divinely expressed, Prov
viii. 30, 31. ' Then was I by him, as one brought up with him ;
and I was daily his delight, rejoicing always before him ; re-
joicing in the habitable part of his earth, and my delights were
with the sons of men.' As it hath been elsewhere explained.
6. If it be inquired, whence this compassion 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. ' Not by works of righteousness, which
we have done, but according to his mercy he saved us by the
washing of regeneration, and renewing of the Holy Ghost.'
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 him-
self; that is, unto his person as it was to be constituted. Unto
the divine nature nothing is grievous, nothing is difficult ; but
444 THE GLORY OF CHRIST IN HIS LOVE.
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 wa-
ters of a mighty stream against opposition. For hereon he
says, 'Lo, T come to do thy will, O God, it is my delight to do
it,' Heb. x. 5, G, 7. Isa. 1. 5, 6, 7. ' The Lord God hath opened
mine ear, and I was not rebellious, neither turned away back.
I gave my back to the smiters, and my cheeks to them that
plucked off the hair ; I hid not my face from shame and spit-
ting.
8. Being thus inclined, disposed, and ready in the eternal
love of his divine person, to undertake the office of mediation,
and the work 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 inclination and actings. It was
provided for him unto this end, and filled with all grace in a
way immeasurable, 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
THE GLORY OF CHRIST IN HIS LOVE. 445
essential properties. And the acts of love in these distinct
natures, are infinite, 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 self-same person, Christ Jesus.
It was an act of inexpressible love in him, that he assumed our
nature, Heb. ii. 14. 17. But it was an act in and of his divine na-
ture, 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.
1 6. ' Hereby perceive we the love of God, because he laid down
his life for us.' 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 where-
in 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,m their thank-
ful contemplations of the fruits of it, Rev. v. 9, 10. 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 re-
deemed 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, &c.
The illustrious brightness wherewith this glory shines in hea-
ven, the all-satisfying sweetness which the view of it gives unto
the souls of the saints there possessed of glory, are not by us con-
ceivable nor to be expressed. Here this love passeth knowledge,
there we shall comprehend the dimensions of it. Yet even here,
if we are not slothful 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
416 THE GLORY OP CHRIST IN HIS LOVE.
of it, though it be but a little, a very little, a small portion of it that
I cm 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 minds may continually be fitted and pre-
pared 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. An holy composure of mind by virtue of spiritual prin-
ciples, an inclination to seek after refreshment in heavenly
things, and to bathe the soul in the fountain of them, with con-
stant 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
THE GLORY OF CHRIST IN HIS LOVE. 417
it is, 1 John iii. 16. '• Hereby perceive we the love of God, be-
cause 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, Eph.
iii. 19. ' And to know the love of Christ, which passeth know-
ledge, that ye might be filled with all the fulness of God.' 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 life-time subject to bondage.' Rev. i. 5.
• Unto him that loved us, and washed us from our sins in his
own blood,' &c.
(3.) What is the freedom of it, as unto any desert on our
part, 1 John iv. 10. 'Herein is love, not that we loved Gjd,
but that he loved us, and sent his Son to be the propitiation for
our sins.' It was hatred, not love, that we in ourselves deserv-
ed, 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 an heavenly
flower, conveying unto it a sweet savour of this love of Christ,
Cant. ii. 2, 3, 4. ' As the lily among thorns, so is my love among
the daughters. As the apple-tree among the trees of the wood,
so is my beloved among the sons. I sat down under his sha-
dow with great delight, and his fruit was sweet to my taste. He
brought me to the banqueting-house, and his banner over me
was love.'
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
448 THE GLORY OF CHRIST, IN THE
your refreshment. It is of that nature that we may have a spi-
ritual 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 an 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 manifesta-
tion by its effects ; and after its manifestation, it is in this world
absolutely incomprehensible.
CHAP. VI.
THE GLORY OF CHRIST IN THE DISCHARGE OF HIS MEDIA-
TORY OFFICE.
As the 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 be-
held 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.
1. What he did, what obedience he yielded unto the law of
God in the discharge of his office, (with respect whereunto he
DISCHARGE OF HIS MEDIATORY OFFICE. 449
said, Lo, I come to do thy will, O God, yea, thy law is in my
heart,) it was all on Ii is own free choice or election, and was
resolved thereinto alone. It is onr 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 antecedent-
ly 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 pre-
ceded all obligation unto obedience, lie 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 in finite condescension and love,
as we have shewed, 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. The 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 unto John to be baptized, he who knew he had no need of
it on his own account, would have declined the duty of admi-
nistering that ordinance unto him : but he replied, ' Suffer it
to be so now; for thus it becometh us to fulfil all righteous-
ness,' Mat. 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 lo 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 per-
57
450 THE GLORY OF CHRIST, IN THE
form 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 we 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
perfect, 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 Christ, which answered it unto
the utmost. And this is no small part of his glory in obedi-
ence, that the holiness of God in the law was therein, and there-
in alone in that one instance, as unto human nature, fully re-
presented.
2. He wrought out this obedience against all difficulties and
oppressions. 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 he learned obedience, by the things which he
suffered,' Heb. v. 8. See our exposition of this 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 reputa-
tion, 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 ob-
served the meanest office of the house. He that made all men,
DISCHARGE OF HIS MEDIATORY OFFICE. 45L
in whose hand they are as clay in the hand of the potter, ob-
served 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 glo-
rious.
2dly, Again, the glory of Christ is proposed unto us in what
he suffered in the discharge of the office which he had under-
taken. There belonged indeed unto his office, victory, success,
and triumph with great glory, Isa. lxiii. 1 — 5. ' Who is this that
cometh from Edom, with dyed garments from Bozrah ? this that
is glorious in his apparel, travelling in the greatness of his
strength ? I that speak in righteousness, mighty to save.
Wherefore art thou red in thine apparel, and thy garments like
him that treadeth in the wine-fat? [ have trodden the wine-
press alone, and of the people there was none with me ; for I
will tread them in mine anger, and trample them in my fury,
and their blood shall be sprinkled upon my garments, and I
will stain all my raiment. For the day of vengeance is in mine
heart, and the year of my redeemed is come. And I looked,
and there was none to help, and I wondered that there was none
to uphold ; therefore mine own arm brought salvation unto me,
and my fury, it upheld me.' But there were sufferings also re-
quired of him antecedently thereunto. 'Ought not Christ to
suffer 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 1 here
undertake an inquiry into them. I shall only point at this
spring of glory, and leave it under a vail.
We might 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 apprehen-
452 THE GLORY OF CHxlIST, IN THE
sions 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 mad-
ness of men ; suffering in his soul, his body, his name, his re-
putation, his goods, his life ; some of these sufferings being im-
mediately 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 judgment, and who shall declare his genera-
tion ? for he was cut off from the land of the living ; ' for the
transgression (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 vail 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? O the depth of the
riches both of the wisdom and knowledge of God ! how un-
searchable 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 are ; that for oursakes
the eternal Son of God should submit himself unto all the evils
that our natures are obnoxious unto, and that our sins had de-
served, that we 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 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
DISCHARGE OP HIS MEDIATORY OFFICE. 453
into dust and darkness, is no way to be compared with what is
to ensue ; eternal distress lies at the door. But yet Ionic 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 thy vain shelter, thy hiding-place ; I will put
myself into thy condition ; 1 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 cru-
cified before our eyes, Gal. iii. I. namely, in the representation
that is made of his glory, in the suffering 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 o-os-
pel, read, preached, and represented unto us. But what can
we see herein? what glory is in these things ? Are not these
the 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 esteem-
ed a foolish thing to look for help and deliverance by the mise-
ries 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 < wisdom of God, and the power of God,' 1 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, 4. ' But 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.'
45d THE GLORY OF CHRIST IN HIS EXALTATION.
CHAP. 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 re-
spect unto his office, in the actings of God towards him, which
ensued on his discharge of it in this world, in his own exalta-
tion.
These are the two heads, whereunto all the prophesies and
predictions concerning Jesus Christ under the Old Testament
are referred, namely, his sufferings, and the glory that ensued
thereon, 1 Pet. i. 11. 'All the prophets testified before-hand 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 these things, and to enter
into his glory?' Luke xxiv. 26. The same is frequently ex-
pressed elsewhere, Rom. xiv. 9. Phil. ii. 5 — 8.
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
xxiv. 25. ' But Abraham said, Son, remember that thou in thy
THE GLORY OF CHRIST IK HIS EXALTATION. 455
lifetime receivedst thy good things, and likewise Lazarus evil
things; but now he is comforted, and thou art tormented.'
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 de-
dicated unto God, and sanctified, doth flow. This glory of
Christ iri his exaltation which followed on his sufferings, is that
which we now inquire into. And we shall state our apprehen-
sions of it in the ensuing observations :
1. This is peculiarly that glory which the Lcrd 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 evi-
dence, the pledge, the means of the manifestation of them all.
As unto the instances of his glory before insisted on, there was
a vail 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 vail is taken off, whereby the whole glory
of his person in itself, and in the work of mediation is most il-
lustriously manifested. When we shall immediately behold
this glory, we shall see him as he is. This is that glory where-
of 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 vailed 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 an-
gels and men after his humiliation was so. He left it not whilst
he was in this world ; but the direct evidence and declaration 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
456 THE GLORY OF CHRIST IN HIS EXALTATION.
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 pro-
per aspect towards us, he manifests again his native lisjht and
glory. So was it with the divine nature of Christ, as we have
before declared. He vailed 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 per-
son. And when those who beheld him here as a poor, sorrow-
ful, 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 but 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 ineffa-
ble 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 in-
cluded herein. This also was a subject meet for our contem-
plation, 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 further, 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
subtilty 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 sa-
crifice, and wherein he rose from the dead, is a Socinian fiction.
THE GLORY OF CHRIST IN HIS EXALTATION. 457
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, that he hath the same rational
soul, and the same body, is a fundamental article of the Chris-
tian faith.
(2.) This nature of the man Christ Jesus, is filled with all
the divine graces and perfections whereof a limited created na-
ture 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 ineffable 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. Bat 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 mea-
sures of it, his glory is above all that we can be made partakers
of ; ' There is one glory of the sun, another of the moon and
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 ex-
altation, after his humiliation and death, doth consist. The
things that belong unto it may be reduced unto the ensuing
heads :
1. It consisteth in the exaltation of the human nature, as
subsisting in the divine person, above the whole creation of
58
458 THE GLORY OF CHRIST IN HIS EXALTATION.
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 ; he is with respect
unto the discharge of his office, under the external approbation
of God ; that as so gloriously exalted, he is proclaimed unto
the whole creation, are all contained in this expression.
3. Hereunto is added the full manifestation of his own divine
wisdom, love, and grace in the work of mediation and redemp-
tion of the church. This glory is absolutely singular and pe-
culiar unto him. Neither angels or men have the least interest
in it. Here we see it darkly 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 espe-
cial 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 no-
thing 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, the ornaments of gold and jewels, can give
them.
This is that representation of the present glory of Christ,
which being made and proposed unto the imagination and car-
nal affections of superstitious persons, carrieth such a shew of
devotion and veneration in the Papal church. But they err,
not knowing the Scripture, nor the eternal glory of the Son of
God.
THE GLORY OP CHRIST IN HIS EXALTATION. 459
This is the sole foundation of all our meditations herein.
The glory that the Lord Jesus Christ is in the real actual pos-
session of in heaven, can be no otherwise seen or apprehended
in this world, but in the light of faith, fixing itself on divine re-
velation. 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 ex-
ercise 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.
Hereon it is our duty, 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 an 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 con-
cerned herein? do we look upon it, as that which is without us
and above us, as that which we shall have time enough to con-
sider 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 de-
sire 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, 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 ? Nothing 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.
460 THE GLORY OP CHRIST IN HIS EXALTATION.
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 par-
doned and saved by him, we care not much how it is with him-
self, 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 foot-
stool ? Is it not he, who in this world was poor, despised, per-
secuted 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
own blood? So the Apostle told the Jews, that the 'same Je-
sus whom they slew and hanged on a tree, God had exalted
with his right hand to be a 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
an 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, he that liveth
and was dead ; and behold, I am alive for evermore, and have
the keys of hell and 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 do long more fully and clearly to behold that glory,
according to thy prayer and promise.
REPRESENTATIONS OF THE GLORY OF CHRIST, &C. 461
CHAP. 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 iy 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 same vail being upon their minds. It is faith alone, disco-
vering the glory of Christ, that can remove that vail of darkness
which covers the minds of men in reading the Old Testament,
as the Apostle declares, 2 Cor. iii. 14- -16. ' But their minds
were blinded ; for until this day remaineth the same vail unta-
ken away, in the reading of the Old Testament ; which vail is
done away in Christ. But even unto this day, when Moses is
read, the vail is upon their heart. Nevertheless, when it shall
turn to the Lord, the vail shall be taken away.' I shall there-
fore 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 mysteries, nor give unto any
thing 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
402 REPRESENTATIONS OF THE GLORY OF CHRIST
was the oracle, the ark, the cherubims, the mercy-seat placed
therein ? what was the high priest in all his vestments and ad-
ministrations? 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 any thing but representa-
tions 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 parti-
cular fore-signified and represented in them, he may peruse our
exposition on the ninth chapter of the epistle unto the Hebrews,
where it is handled so at large, as that I shall not here again in-
sist upon it. The sum is, ' Moses was faithful in all the house
of God, for a testimony of those tilings which were to be spoken
afterwards,' 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 afterwards to be revealed. And
that also was the substance of the ministry of the prophets, 1
Pet. i. 11, 12. 'Searching what, or what manner of time the
Spirit of Christ which was in them did signify, when it testifi-
ed beforehand the sufferings of Christ, and the glory that should
follow. Unto whom it was revealed, that not unto themselves,
but unto us they did minister the things which are now reported
unto you by them that have preached the gospel unto you, with
the Holy Ghost sent down from heaven ; which things the an-
gels desire to look into.' 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 commu-
UNJ3ER THE OLD TESTAMENT. 463
nion with Christ, when the expressions of them in that holy dia-
logue, do give light and life unto his mind, and efficaciously
communicate unto him an experience of their power. Out be-
cause 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 un-
godly 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 communion 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 ar-
dency of affection, and diligence in attendance unto the meansof
enjoying communion with him, this discovery of the glory of
Christ wrought in the souls of them that did believe, is empha-
tically expressed in that discourse. A few days, a few hours,
spent in the frame characterised 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 ge-
nerations. This he did as a praeludium 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 an hu-
man 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 eetherial substance he pleased, immediately to be dissolv-
ed. So he appeared to Abraham, to Jacob, 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 dealt with the church under the Old Testament from
464 REPRESENTATIONS OF THE GLORY OF CHRIST
first to last, ill so doing, he constantly assumes unto himself hu-
man 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, no-
thing 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 anthropopatkis, as grieving, repenting, be-
ing 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 Apos-
tle affirms that the vision which Isaiah had of him was, when
' he saw his glory,' John xii. 41. And it was a blessed repre-
sentation 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. i. 19. This
glory was now presented unto the view of Isaiah, Chap. vi. I.
5. which filled him with dread and astonishment. But from
thence he was relieved, by an act of the ministry of that glori-
ous 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 occa-
sions, did the whole church lift up their voice in that holy cry,
1 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, Psal. lxviii. 17, 18. is applied by the
Apostle unto the ascension of Christ after his resurrection, Eph.
iv. 8. ' Wherefore he saith, When he ascended upon high, he
led captivity captive, and gave gifts unto men.' 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
UNDER THE OLD TESTAMENT. 465
giving of it was as death unto them concerned, because of its
holiness, and the severity of the curse wherewith it was attend-
ed ; his fulfilling of it was life, by the pardon and righteous-
ness 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 ac-
complishment 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 vindicated many of them, (for no man can
presume to know them all), Vindic. Evan. One instance there-
fore shall here suffice, and this is that of the same prophet Isa-
iah, 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 es-
tablish 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 man-
ner 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 the accomplishment exactly answer-
ing 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 sup-
pose they can comprehend, can shut their eyes against the light
of this truth.
6. Promises, prophecies, 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,
59
466 REPRESENTATIONS OF THE GLORY OF CHRIST, &C.
are the line of life, as was said, which runs through all the writ-
ings of the Old Testament, and take 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 that testify of me.'
And if we find them not, if we discern them not therein, it is
because a vail 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 metaphorical expressions ; yea, it aboundeth there-
in. For such allusions are exceedingly suited to let in a sense
into our minds of those things which we cannot distinctly com-
prehend. And there is an infinite condescension of divine wis-
dom in their 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 crea-
tures, 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 fruitful ness ; the Lion, for his power ; the Lamb, for his
meekness and fitness for sacrifice, with other things of the like
kind almost innumerable.
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 him-
self;' and to stir up our own souls unto a contemplation of
them as contained therein.
THE GLORY OF CHRIST, &C. 467
CHAP. 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 con-
cerning the whole dispensation of the Holy Spirit. Here, there-
fore, it must have no place amongst those many other things
which offer themselves unto our contemplation, as part of this
glory, or intimately belong 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 be-
tween Christ and the church ; whence it is just and equal in
the sight of God, according unto the rules of his eternal righte-
ousness, 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 suf-
fered 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 be-
tween 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 conjunction 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. 3. cap. 3. The falseness of this latter assertion, and
the gross ignorance of the Scripture under a pretence of subtilty,
in them that make it, will evidently appear in our ensuing dis-
course.
468 THE GLORY OF CHRIST IN HIS
The Apostle tells us, 1 Pet. 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 sin, the just for the unjust, that he might
bring us unto God.' But this seems somewhat strange unto
reason ; where is the justice, where is the equity, that the just
should surfer for the unjust ? where is divine righteousness here-
in ? P'or it was an act of God, ' The Lord hath laid on him the
iniquities of us all,' lsa. 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 dis-
pensation, is the foundation of Christian religion, yea, of all su-
pernatural revelation contained in the Scripture. This was first
intimated in the first promise ; and afterwards explained and
confirmed in all the institutions of the Old Testament. For al-
though 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 prin-
cipal 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 :
1. 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 punishment for
the sins and offences of others.
1 shall at present give this assertion no other confirmation,
INTIMATE CONJUNCTION WITH THE CHURCH. 469
but only that God hath often done so, who will, who can do no
iniquity. So he affirms that he will do, Exod. xx. 5. ' Visit-
ing- the sins 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 absolute-
ly 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 the Babylonish captivity God punished the sins of their fore-
fathers, especially those committed in the days of Manasseh,
2 Kings xxiii. 26, 27. : Notwithstanding, the Lord turned not
from the fierceness of his great wrath, wherewith his anger was
kindled against Judah, because of all the provocations that Ma-
nasseh had provoked him withal. And the Lord said, I will
remove Judah also out of my sight, as I have removed Israel,
and will cast off this city Jerusalem, which I have chosen, and
the house of which I said, My name shall be there.' As after-
wards in the final destruction of that church and nation, God pu-
nished in them the guilt of all bloody persecutions from the be-
ginning of the world, Luke xi. 50, 51. ' That the blood of all
the prophets, which was shed from the foundation of the world,
may be required of this generation ; from the blood of Abel unto
the blood of Zacharias, which perished between the altar and
the temple ; verily I say unto you, it shall be required of this
generation.'
So Canaan was cursed for the sin of his father, Gen. ix. 25.
' And he said, Cursed be Canaan, a servant of servants shall he
be unto his brethren.' 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 V 2 Sam. xxiv.
15, 17. Likewise. 1 Kings xxi. 29. ' Seest thou how Ahab
humbleth himself before me? because he humbleth himself be-
fore me, I will not bring the evil in his days ; but in his son's
470 THE GLORY OP CHRIST IN HIS
days will I bring the evil upon his house.' So was it with all the
children or infants that perished in the flood, or in the confla-
gration 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.
2. 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 rea-
son 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.) Es-
pecial mutual interest.
(1.) There is an especial relation required unto this transla-
tion of punishment ; such as that between parents and chil-
dren, 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 hands take away.
* (2.) It consists in mutual interest. Those whose sins are pu-
nished 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 be-
fal 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, and bear your whore-
doms.' The punishment due to their sins is in part transfer-
red unto their children ; and therein did the sting of their own
punishment also consist.
3. There is a greater, a more intimate conjunction, a nearer
relation, an 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.
INTIMATE CONJUNCTION WITH THE CHURCH. 471
There neither is nor can be any more than a threefold con-
junction between diverse, distinct persons. The first is natu-
ral, the second is moral, whereunto I refer that which is spirit-
ual or mystical ; and the third federal, by virtue of mutual com-
pact. In all these ways is Christ in conjunction with his
church, and in every one of them, in a way singular and pecu-
liar.
1st, 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 shewed, Luke x. 36. ' Which now of
these three, thinkest thou, was neighbour unto him that fell
among the thieves V And this conjunction was between Christ
and the church ; as the Apostle declares, Heb. ii. 14, 15. 'Foras-
much 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 life-time subject to bondage.' Hence ' both he that sanc-
tifieth, and they who are sanctified, are all of one,' ver. 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 communicating 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 affirms ; 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. He would be what the
children were. Wherefore the conjunction of Christ in human
472 THE GLORY OF CHRIST, IN HIS
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 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 came into this conjunction by a
mere act of his own.
(2.) He came into it on this design, and for this only end,
nameiy, 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 for fear of death
were subject to bondage. This was the only end of his con-
junction in nature with the church ; and this puts the case be-
tween him and it, at a vast distance from what is or may be be-
tween other men. It is a foolish thing to argue, that because a
mere participation of the same nature among men, is not suffi-
cient to warrant the righteousness of punishing one for an-
other; that therefore the conjunction in the same nature be-
twixt Christ and the church, is not a sufficient and just founda-
tion 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. Among others there neither is nor
can be any thing of this nature ; and so no objection from what
is equal or inequal amongst them, can arise against what is
equal between Christ and the church. And herein is he glo-
rious and precious unto them that believe, as we shall see im-
mediately.
2dly, There is a mystical 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 be-
tween an 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
INTIMATE CONJUNCTION WITH THE CHURCH. 473
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 Hus-
band 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 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 spi-
ritually apprehended.
But yet it will be said, that this mystical conjunction of Christ
with Iiis 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 ac-
tually wrought in us, we have no mystical conjunction with him.
He is not an Head or an Husband unto unregenerate, unsanc-
tified unbelievers, whilst they continue so to be ; and such was
the state of the whole church when Christ suffered for us, Rom.
v. 8. ' But God commendeth his love towards us, in that while
we were yet sinners, Christ died for us.' Eph. ii. 5. ' Even
when we were dead in sins hath quickened us together with
Christ.' There was therefore no such mystical conjunction be-
tween him and the church, as to render it meet and equal that
he should suffer in its stead. Wherefore, the church is the ef-
fect 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,
(1.) Although this mystical conjunction is not actually con-
summate without an actual participation of the Spirit of Christ,
yet the church of the elect was designed antecedently unto all
60
474 THE GLORY OF CHRrST IX HIS
his sufferings, to be his 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 consum-
mation of that alliance ; as the Apostle expressly declares, Eph.
v. 25 — 27. ' Husbands, love your wives, even as Christ also
loved the church, and gave himself for it ; that he might sancti-
fy and cleanse it with the washing of water by the word, that
he might present it to himself a glorious church, not having
spot or wrinkle, or any such thing ; but that it should be holy
and without blemish.'
12. Antecedently unto all that the Lord Christ did and suf-
fered 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. 'I have manifested thy name unto the
men which thou gavest me out of the world ; thine they were,
and thou gavest them me ; and they have kept thy word. ver. 9.
I pray for them ; I pray not for the world, but for them which
thou hast given me, for they are thine.' Chap. x. 14, 15, 16.
And on these grounds this mystical conjunction between Christ
and the church hath its virtue and efficacy before it be actually
consummate.
3dly, There is a federal conjunction between distinct per-
sons ; 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 con-
cerned, undertakes to be a sponsor or surety for others, to do
and answer what on their part is required of them for attaining
the ends of the covenant. So did the Lord Christ undertake
INTIMATE CONJUNCTION WITH THE CHURCH. 475
to be Surety of the new covenant iu behalf of the church,
Heb. vii. 22. By so much was Jesus made a surety of a bet-
ter testament ; and thereon tendered himself unto God to do
and suffer for them, in their stead, and on their behalf, what-
ever was required, that they might be sanctified and saved.
These things 1 have treated of at large elsewhere, as containing
a great part of the mystery of the wisdom of God in the salva-
tion of the church. Here, there/ore, 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 im-
puted unto us, is completed.
These are some of the foundations of that mystery of trans-
mitting the sins of the church, as unto the guilt and punish-
ment 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
exceeding!y glorious, and precious unto them that believe.
No heart can conceive, no tongue can express the gloiy of
Christ herein. Now because his infinite condescension and
love herein have been spoken to before, I shall here only in-
stance its greatness in some of its effects.
First, 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 proce-
dure 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
476 THE GLORY OF CHRIST IN HIS
contradictory, as that many stumble and fall at it eternally,
Rom. x. 3, 4. ' For they being ignorant of God's righteousness,
and going about to establish their own righteousness, have not
submitted themselves unto the righteousness of God. For
Christ is the end of the law for righteousness to every one that
belie veth.'
But in this interposition of Christ, in this translation of pu-
nishment from the church unto him, by virtue of his conjunc-
tion therewith, there is a blessed harmony between the righte-
ousness of God and the forgiveness of sins; the exemplification
whereof, is his eternal glory. " O blessed change ! O sweet per-
mutation !" as Justine 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 sight of God, it was a righteous thing with God, to
lay the punishment of all our sins upon him, so as that he might
freely and graciously pardon them all, to the honour and exal-
tation of his justice, as well as of his grace and mercy, Rom. iii.
24 — 26. ' Being justified freely by his grace, through the re-
demption that is in Jesus Christ ; whom God hath set forth to
be a propitiation, through faith in his blood, to declare his
righteousness for the remission of sins that are past, through the
forbearance of God ; to declare, I say, at this time his righteous-
ness ; that he might be just, and the justifier of him that be-
lieveth in Jesus.'
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 pu-
nishing ; of the other in pardoning. The appearing inconsis-
tency 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 at 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 further need-
INTIMATE CONJUNCTION WITH THE CHURCH. 477
fill 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.
He is glorious, in that the law of God in its preceptive part,
or as unto the obedience which it required, was perfectly fulfilled
and accomplished. That it should be so, was absolutely neces-
sary 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,
Rom. viii. 3, 4. ' For what the law could not do, in that it was
weak through the flesh, God sending his own Son, in the like-
ness of sinful flesh, and for sin condemned sin in the flesh ; that
the righteousness of the law might be fulfilled in us, who walk
not after the flesh, but after the Spirit.'
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 vail, to hold them firm and steadfast in all trials,
storms, and temptations, in life and death.
47S THE GLORY OF CHRIST, IN THE
CHAP. X.
THE GLORY OF CHRIST IN THE COMMUNICATION OF HIM-
SELF UNTO BELIEVERS.
Another instance of the glory of Christ which we are to be-
hold here by faith, and hope that we shall do so by sight here-
after, 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 blessed-
ness.
Hereby he becomes theirs as they are his ; which is the life,
the glory and consolation of the church, Cant. vi. 3. ' I am my
beloved's, and my beloved is mine ; he feedeth among the li-
lies.' Chap. ii. 16. iii. 10. He, and all that he is, being appro-
priated unto them by virtue of their mystical union ; there is,
there must be some ground, formal reason and cause of this re-
lation 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 be-
tween 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,' Epli. v. 32.
I shall very briefly inquire into the causes, ways and means
of this mystical communication, whereby he is made to be ours,
to be in us, to dwell with us, and all the benefits of his media-
tion to belong unto us ; for, as was said, it is evident that he
doth not thus communicate himself unto all by a natural neces-
sity, as the sun gives light equally unto the whole world ; nor
is he present with all, by an 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 him in the sacra-
ment ; 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
COMMUNICATION OF HIMSELF UNTO BELIEVERS.' 479
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 wisdom, were originally,
essentially, infinitely in God ; and in them, with the other per-
fections of his nature, consisted his essential glory.
5s. The old creation was a communication of being and good-
ness 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 any thing with-
out himself, and it was exceeding glorious, Psal. xix. 1. ' The
heavens declare the glory of God ; and the firmament sheweth
his handy-work.' Rom. i. 20. 'For the invisible things of him
from the creation of the world are clearly seen, being understood
by the things that are made, even his eternal power and God-
head ; so that they are without excuse.' 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. But,
3. In this mutual dependency on, and supplies unto one ano-
ther, 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. 17. 'Nevertheless, he left not himself without
witness, in that he did good, and gave us rain from heaven, and
fruitful seasons, filling our hearts with food and gladness.'
480 THE GLORY OF CHRIST, IN THE
Chap. xvii. 24. c God that made the world and all tilings there-
in, seeing that he is Lord of heaven and earth, dwelleth not in
temples made with hands.'
4. This glory of God is visible in the matter of it, and is ob-
vious unto the reason of mankind ; for from his works of crea-
tion and providence, they may learn his eternal power and God-
head, 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. cln the beginning was the Word, and
the Word was with God, and the Word was God. The same
was in the beginning with God. All things were made by
him ; and without him was not any thing made that was made.'
Col. i. 16. Heb. i. 3. And as upon the first production of the
mass of the creation, it was under the special care of the Spirit
of God to preserve and cherish it, unto the production of all
distinct sorts of creatures, Gen. i. 2. ' And the earth was with-
out form and void ; and darkness was upon the face of the
deep; and the Spirit of God moved upon the face of the wa-
ters ;' so in the continuance of the whole, there is an especial
operation of the same Spirit in all things. Nothing can sub-
sist one moment, by virtue of the dependence which all things
have on one another, without a continual emanation of power
from him, Ps. civ. 29. 30. ' Thou hidest thy face, they are trou-
bled, thou takest away their breath, they die, and return to their
dust. Thou sendest forth thy Spirit, they are created : and
thou renewest the face of the earth.'
By these divine communications in the production and pre-
servation 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
COMMUNICATION OF HIMSELF UNTO BELIEVERS. 481
was it impossible that his glory should be known unto any but
himself. Wherefore, on these divine communications doth de-
pend the whole manifestation of the glory of God. Bat this is
far more eminent, though not in the outward 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 original-
ly in God, in the divine nature, and that infinitely and essen-
tially. 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 preserva-
tion 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 communi-
cated 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 crea-
tion. This constitution of Christ as the head of it, and the trea-
suring 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 as-
sumption of human nature into personal union with the Son
of God, all fulness dwells in him bodily, Col. ii. 9. And there-
on receiving the Spirit in all fulness, and not by measure, all
the treasures of wisdom and knowledge were hid in him, Col.
61
482 THE GLORY OF CHRIST IN THE
ii. 3. and he was filled with the unsearchable riches of divine
grace, Eph. iii. 8. 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 mass
of the new creation. In the old creation, God first prepared
and created the mass or matter of the whole, which afterwards
by the power of the Holy Spirit, was formed into all the distinct
beings whereof the whole creation was to consist; and animat-
ed 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 where-
of it was to consist. Hereby they were only the peculiar mat-
ter 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, Psal.
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 im-
perfect, 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 form-
ed, was under the eye of God, as proposed in the decree of elec-
tion ; 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 con-
tinuance of time in their several generations, fashioned into the
shape designed for them.
6. This therefore is herein, the glorious order of divine com-
COMMUNICATION OF HIMSELF UNTO BELIEVERS. 483
munications. 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 and mediation 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 na-
ture, 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 commu-
nication of these things unto the church, which are originally
from his nature. And herein is the glorious truth of the bless-
ed 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 be-
lieve, 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 exist-
ence of the nature of God in the three distinct persons of Fa-
ther, 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 acci-
dentally according unto the 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 pre-
served 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, where-
by 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,
481 THE GLORY OF CHRIST IN THE
Eph. iv. 13—16. ' Till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man,
unto the measure of the stature of the fulness of Christ ; that
we henceforth be no more children, tossed to and fro, and car-
ried about with every wind of doctrine, by the slight of men,
and cunning craftiness, whereby they lie in wait to deceive ;
but speaking the truth in love, may grow up into him in all
things, which is the head, even Christ : from whom the whole
body fitly joined together, and compacted by that which
every joint supplieth, according to the effectual working in the
measure of every part, maketh increase of the body, unto the
edifying of itself in love.'
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 the 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. 'I cease not
to give thanks for you, making mention of you in my prayers ;
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 ; the eyes of your understanding being en-
lightened, that ye may know what is the hope of his calling,
and what the riches of the glory of his inheritance in the saints,
and what is the exceeding greatness of his power to us-ward
who believe, according to the working of his mighty povver ;
which he wrought in Christ when he raised him from the dead,
and 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 ; and hath put all things under his
feet, and gave him to be the head over all things to the church,
which is his body, the fulness of him that filleth all in all.'
For the revelation made of the glory of God in the old crea-
tion, is exceeding inferior to that which he makes of himself
jn the new.
Having premised these things in general concerning the
COMMUNICATION OF HIMSELF UNTO BELIEVERS. 485
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 propos-
ed.
We on our part are said herein to receive him, and that by
faith, John i. 12. 'But as many as received him, to them gave
he power to become the sons of God, even to them that be-
lieve on his name.' 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, Eph. i. 4, 5, 6. ' According as he hath chosen us in him,
before the foundation of the world, that we should be holy, and
without blame before him in love; having predestinated us
unto the adoption of children by Jesus Christ to himself, ac-
cording to the good pleasure of his will, to the praise of the
glory of his grace, wherein he hath made us accepted in the
Beloved.' Wherefore, that Christ is made ours, that he is com-
municated unto us, is originally from the free act, grant, and
donation of the Father, 1 Cor. i. 30. 'But of him are ye in
Christ Jesus, who of God is made unto us wisdom, and right-
eousness, and sanctification, and redemption.' 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 antecedaneous-
ly necessary unto the actual communication of himself unto
them. I Thine they were, and thou gavest them to 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
486 THE GLORY OF CHRIST IN THE
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. ' And
what is the exceeding greatness of his power to ns-ward who
believe, according to the working of his mighty power ; which
he wrought in Christ, when he raised him from the dead, and
set him at his own right hand in the heavenly places.' Chap,
ii. 5—8. These things which I have but named, have an in-
fluence into the glory of Christ herein ; for this communication
of him unto the church, is an effect of the eternal counsel, wis-
dom, grace, and power of the Father.
But they are the acts of Christ himself herein, which princi-
ly 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. The 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. 'If ye shall
ask any thing in my name, I will do it. ver. 20. At that day ye
shall know that I am in my Father, and you in me, and I in
you.' 1 Cor. vi. 17. ' But lie that is joined unto the Lord, is one
spirit.' Hence follows an ineffable union between him and
them. For as in his incarnation he took our nature into per-
sonal 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 is he 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
COMMUNICATION OF HIMSELF UNTO BELIEVERS. 4S7
stumbling, and a rock of offence unto the disobedient. This
glorious ineffable effect of his wisdom and grace, this rare, pe-
culiar, 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 an harlot, so as to become
one flesh ; but what it is to be joined unto the Lord, so as to be-
come one spirit, they know not. But this principle and spring
of the spiritual life of the church, and of all vital spiritual mo-
tions 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, opera-
tions, and privileges wherewith it is accompanied is to be pre-
ferred above all the wisdom in, and of the world.
2. He thus communicates himself unto us by the forma-
tion 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
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 gos-
pel, 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 transforma-
tion into the image of Christ, that putting of him on, that work-
manship of God, whereunto in him we are created, that the
Scripture so fully testifieth unto, John iii. 6. That which is
born of the flesh, is flesh, and that which is born of the Spirit, is
spirit. Rom. vi. 3 — 8. ' Kno waye not, that so many of us as were
baptized into Jesus Christ, were baptized into his death 1 There-
fore we are buried with him by baptism into death ; that like
as Christ was raised up from the dead by the glory of the Fa-
ther, even so we also should walk in newness of life. For if
488 THE GLORY OF CHRIST IN THE
we have been planted together in the likeness of his death ;
we shall be also in the likeness of his resurrection ; knowing
this, that our old man is crucified with him, that the body of
sin might be destroyed, that henceforth we should not serve
sin. For he that is dead, is freed from sin. Now if we be dead
with Christ, we believe that we shall also live with him.' 2 Cor.
iii. 18. ' But we all with open face, beholding as in a glass the
glory of the Lord, are changed into the same image, from glory
to glory, even as by the Spirit of the Lord. Chap. v. 17. There-
fore if any man be in Christ, he is a new creature ; old things
are past away, behold, all things are become new.' Eph. iv.
20. ' But. ye have not so learned Christ, ver. 24. And that ye
put on the new man, which after God is created in righteous-
ness and true holiness.' 2 Pet. i. 4. ' Whereby are given unto us
exceeding great and precious promises ; that by these you
might be partakers of the divine nature, having escaped the
corruption that is in the world through lust.'
And that new heavenly nature which is thus formed in be-
lievers, as the first vital act of that union which is between
Christ and them, by the inhabitation of the same Spirit, is pe-
culiarly 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 predestinat-
ed to be conformed unto his image ; and as it is wrought or pro*
duced in our souls by an emanation of power, virtue, and ef-
ficiency from him.
This is a most heavenly way of the communication of him-
self unto us, wherein of God he is made unto us wisdom and
sanctification. Hereon he says of his church, This now is bone
of my bone, 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 hav-
ing 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 forms of
things, in the profession and duties of religion seem to be the
COMMUNICATION OF HIMSELF UNTO BELIEVERS. 489
same with them. Hereby it becomes the first-fruits of the crea-
tion unto God, bearing forth the renovation of Ins image in the
world ; herein the Lord Christ is, and will be glorious unto all
eternity. T only mention these things, which deserve to be far
more largely insisted on.
3. He doth the same by that actual insitition 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 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 thereby there is communicated
unto us, and we do derive supplies of spiritual life, sustentation,
motion, strength in grace, and perseverance from him continual-
ly. This is that which himself so divinely teacheth in the pa-
rable of the vine and its branches, John xv. 1, 2. 'I am the true
vine, and my Father is the Husbandman. Every branch in me
that beareth not fruit, he taketh away ; and every branch that
beareth fruit, he purgeth it, that it may bring forth more fruit.'
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, neverthe-
less not they, but Christ liveth in them ; and the life which they
live 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 un-
folds, Rom. iv. 4, 5. ' Now to him that worketh, is the reward
not reckoned of grace, but of debt. But to him that worketh
not, but believeth on him that justifieth the ungodly, his faith is
counted for righteousness.'
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
62
490 THE GLORY OF CHRI8T IN THE
all his offices towards us, whereon all our receptions from him,
or all the benefits of his mediation, whereof we are made par-
takers, do depend. But the few instances that have been given
of the glory of Christ in this mysterious communication of him-
self unto his church, may suffice to give us such a view of it,
as to fill our hearts with holy admiration and thanksgiving.
CHAP. XI.
THE GLORY OP 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 in him, after they had
been scattered and disordered by sin. This the Apostle propos-
eth as the most signal effect of divine wisdom, and the sove-
reign pleasure of God. 'He hath abounded toward us in all
wisdom and prudence, having made known unto us the mys-
tery of his will, according unto his good pleasure, which he
hath purposed in himself: that in the dispensation of the ful-
ness 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, 9, 10.
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 ob-
servations must be premised ; and in them it will be necessary,
that we briefly declare the original of all these things in hea-
ven 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 him-
self 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
RECAPITULATION OP ALL THINGS IN HIM. 491
as • they are of him, and from 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 communica-
tive of itself in its effects. Hence this is the first notion of the
divine nature — infinite being and goodness in a nature intelli-
gent and self-subsistent. So the Apostle declares it, ' He that
cometh unto God must believe that he is, and that he is a re-
warder of them that seek him,' Heb. xi. G.
2. In this state of infinite, eternal being and goodness, antece-
dent unto an act of wisdom or power without himself, to give ex-
istence 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, Psal. 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 mu-
tual 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 no-
thing can be added, herein no change can be made by any ex-
ternal 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. In-
finite being and goodness, eternally blessed in the knowledge
and enjoyment of itself, by inconceivable, ineffable, internal act-
ings answering the manner of its subsistence, which is in three
distinct persons.
3. This being and goodness of God by his own will and plea-
sure, acting themselves in infinite wisdom and power, produced
the creation of all things. Herein he communicated a finite,
limited, dependent being and goodness unto others things with-
492 THE GLORY OP CHRIST IN THE
out himself. For all being and goodness being, as was said, in
him alone, it was necessary that the first outward work and ef-
fect of the divine nature, must be the communication of being
and goodness into 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. ult. 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-sub-
sistence, which is necessary in the first cause and spring of all
things ; infinite goodness to communicate the effect of this be-
ing unto that which was not, and infinite wisdom and power in
that communication, are gloriously manifested therein.
4. In tills state, all things that were made, depended immedi-
ately 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 heavens and the
earth.' He provided himself of two distinct rational families,
that should depend on him according to a law of moral obedi-
ence, and thereby give glory to him ; with two distinct habita-
tions 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 con-
stitution 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 consti-
tution 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
RECAPITULATION OF ALL THINGS IN HIM. 493
and inanimate ; so the angels had the like dominion over the
celestial and aetherial bodies, wherewith God had 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, be-
sides 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 made
unto us in the Scripture, and the whole design of his wisdom
and grace as declared therein. Intellectual creatures not com-
prehended in that government of God, and mystery of his wis-
dom in Christ, which the Scripture reveals, are a chimera fram-
ed 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 fa-
milies 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 an 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 hea-
vens and the earth, and two distinct families in them for him-
self.
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 fa-
mily below, fell off from their dependence on God, and ceasing
to centre in him as their head, they fell into variance and en-
mity among themselves. For the centre of this union and
order being removed and lost, nothing but enmity and confu-
sion remained among them. Hereon, to shew that its good-
ness 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 subjec-
tion unto the angels, because some of them only left their habita-
494 THE GLORY OP CHRIST IN THE
tion ; and the habitation of the residue was not to be cursed
for their sakes. But mankind was wholly gone off from God.
8. 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 imme-
diate 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 ihe 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 hea-
ven, and which are in earth ; even in him.' And so he again
expresseth it. Col. i. 20. ' To reconcile all things unto himself
in him, whether they are things in heaven, or things in earth.'
All things were fallen into disorder 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,' 1 Cor. xi. 3. Eph. i. 22, 23.
' And hath put all things under his feet, and gave him to be
the head over all things to the church, which is his body, the
fulness of him that filleth all in all.' This glory was reserved
for him, none other could be meet for it, or worthy of it, Col.
i. 17 — 19. ' And he is before all things, and by him all things
consist. And he is the head of the body, the church ; who is
RECAPITULATION OF ALL THINGS IN HIM. 495
the beginning, the first-born from the dead ; that in all things
he might have the pre-eminence. For it pleased the Father
that in him should all fulness dwell.'
12. To answer all the ends of this new Head of God's recol-
lected 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 his family, no supply of vir-
tue, power, grace, or goodness unto angels or men, but what
is immediately from this new Head, whereinto they are gather-
ed. In him they all consist, on him do they depend, unto him
are they subject ; in their relation unto him doth theii 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 recollected family of angels and men, ac-
cording as their different states and conditions do require. For,
(1.) We had need of a reparation by redemption and grace,
which the angels had not. (2.) Angels were capable of imme-
diate 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 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 same 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 ; for his glory herein is
far above our comprehension ; yet some few things may be ob-
served, to direct us in the view and contemplation of it. As,
1. He alone was a meet and capable subject of it. He only
could bear the weight of this glory. No mere creature in hea-
ven or earth was meet to be thus made the head of the whole
new creation of God. In none of them could all things con-
sist. 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 be-
tween God and the creation, but by and through him alone.
Wherefore when the Holy Ghost assigns this glory unto him,
496 THE GLORY OF CHRIST IN THE
he so describes him, as that we may discern his singular meet-
ness 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,' Heb. i. 3. ; that he is 'the image of the in-
visible God, the first-born of every creature ; by whom all
things were created that are in heaven, and that are in the
earth, visible and invisible, whether they be thrones, or domin-
ions, 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 an 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 him-
self 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 incomprehen-
sible work of his wisdom, love and power 1 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 crea-
tion, 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 com-
munion 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, c All things are put in subjection unto
RECAPITULATION OF ALL THINGS IN HIM. 497
him, he only excepted who doth so make them subject, that is,
God the Father,' 1 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 dis-
posing of it, will bring in spiritual refreshment unto a believing
soul.
And it will do so the more, in that it gives a glorious repre-
sentation of his divine nature also. For that any mere crea-
ture should thus be an head of life, motion, and power, as also
of the sovereign rule and disposal of the whole new creation,
with all things reduced into order thereby, is not only an im-
pious, 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 any thing of our duty which it would not
mind us of, nor any thing 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 depend-
ence on God by the obedience of the rational part of it. angels
and men.
Thereby were the being, the goodness, the wisdom and pow-
er 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 res-
tored, 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 or-
der, of beauty, of glory in heaven above, or in the 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
63
498 THE GLORY OF CHRIST IN THE
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 the 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 ano-
ther ; as in the creation of man, than in that of any inanimate
creatures. In the first creation, infinite wisdom was the inse-
parable companion of infinite power. ' How marvellous are
thy works, O 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 re-
quired unto their reparation. And in this recollection 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 Apos-
tle expresseth it, Eph. iii. 10. ' To the intent that now unto the
principalities and powers in heavenly places, might be known
by the church the manifold wisdom of God.' By the recapitu-
lation 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. Herein, namely, in the recollection of all
things in Christ, divine wisdom hath made known and repre-
sented itself in all its stores and treasures unto angels and
men. In him are hid, and by him are displayed, all the trea-
sures of wisdom, Col. ii. 3. Herein is he glorious, and will be
so unto eternity.
5. He is glorious herein, in that hereby firmness and security
is communicated unto the whole new creation. The first crea-
RECAPITULATION OF ALL THINGS IN HIM. 499
tion in its order was a curious and glorious fabric. But every-
thing depending immediately on God, by virtue of the princi-
ples 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 be-
liever in the world, as well as the angels in heaven, being ga-
thered together into this one head, the whole and all, and every
part and member of it. even every particular believer, are se-
cured from ruin, such as befel all things before. In this new
head they have an indissoluble consistency.
But manum de tabula. I shall insist on no more instances
of this nature, which plentifully offer themselves in the Scrip-
ture 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 issue in an humble admiration.
CHAP. XII.
DIFFERENCES BETWEEN OUR BEHOLDING THE GLORY OF
CHRIST BY FAITH IN THIS WORLD, AND BY SIGHT IN
HEAVEN. THE FIRST OF THEM EXPLAINED.
We 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 influ-
ence of faith, and not of sight. These are the two spiritual pow-
ers of our souls ; 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 ;
500 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
for they are the abilities of the soul to go forth unto, and to em-
brace 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 in-
quire 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 ob-
ject 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. (1.)
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.) These that
arise from the different effects produced by them. Instances in
each kind shall be given.
First, 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
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 501
glass, darkly ;' 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 ; namely, the sight of
things, and the hearing of words. The first is, that we have
this view not directly, but refiexively, and by way of a represen-
tation, as in a glass. For I take the glass here, not to be opti-
cal, 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 repre-
sented unto us in a glass; and although it be obscure and im-
perfect in comparison of his own 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 world. That woful cursed invention of framing images
of him out of stocks and stones, however adorned, or represen-
tations of him by the art of painting, are so far from presenting
unto the minds of men any thing of his real glory, that no-
thing can be more effectual to divert their thoughts and ap-
prehensions from it. But by this figurative expression of
seeing in a glass, the Apostle declares the comparative imper-
fection 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 dis-
cover stars or heavenly lights, which by reason of their dis-
tance from us, the eye of itself is no way able to discern. And
those which we do see, are more fully represented, though re-
mote enough from being so, perfectly. Such a glass is the gos-
pel, without which we can make no discovery of Christ at all ;
but in 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 con-
502 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
veyed 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 a riddle. These
the Psalmist calls dark sayings, Psal. Ixxviii. 2.
But here it must be observed, that the description and re-
presentation 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 means of the revelation
of it unto us, but of the means or instrument whereby we com-
prehend 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 V as
Job speaks of God, chap. xxvi. 14. How imperfect are our
conceptions of him? how weak are our minds in their manage-
ment? There is no part of his glory that we can fully com-
prehend. And what we do comprehend, (as there is a com-
prehension in faith, Eph. iii. 18.) we cannot abide in the steady
contemplation of. For ever blessed be that sovereign grace,
whence it is that he who 'commanded the 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 be-
hind the wall, he looketh forth at the windows, shewing
(flourishing) himself through the lattice,' Cant. ii. 9. There is
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN 503
a great interposition between him and uss as a wall ; and the
means of the discovery of himself unto us, as through a win-
dow 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 mor-
tal state in this wall, which must be demolished before we can
see him as he is. In the mean time he looketh through the
windows of the ordinances of the Gospel. He gives us some-
times, when he is pleased to stand in these 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 heart 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 1 Alas ! what distress do
we oftentimes sit down in, after these views of Christ and his
glory ! But he proceeds further yet : and flourishes himself
through the lattices. This displaying of the glory of Christ,
called the flourishing of himself, is by the promises of the gos-
pel, as they are explained in the ministry of the word. In them
are represented unto us the desirable beauties and glories of
Christ; how precious, how amiable is he as represented in
them? how 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 a 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, vara boris,
brevis mora. Sometimes it is unto us as the sun when it is un-
der 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
504 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
perceive him ; on the left hand where he doth work, but I can-
not behold him ; he hideth himself on the right hand, that I can-
not 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 over-
coming 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 same 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 im-
perfection of both which in this world, ariseth the imperfection
of our view of the glory of Christ by faith, as hath been declar-
ed.
1. The object of it will be real and substantial. Christ him-
self 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 at-
tain to. We shall see him as he is, 1 John iii. 2. not as now
in an imperfect description of him. As a man sees his neigh-
bour 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 pass" by him.
There will be use herein, of our bodily eyes, as shall be de-
FAITH IN THIS WORLD, AN'D BY SIGHT IN HEAVEN. 505
clared. For as Job says, 'In our flesh shall we see our Re-
deemer, and our eyes shall behold him,' chap. xix. 25 — 27.
That corporeal sense shall be restored unto us, and that glorified
above what we can conceive, but for this great use of the eter-
nal beholding of Christ and his glory. Upon whom it is 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 prin-
cipally, 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 there-
in. 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 weak-
ly and faintly inquired into, will be in our sight for evermore.
Hence the ground and cause of our blessedness is, that ' we
shall be ever with the Lord,' 1 Thess. iv. 17. 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 incompre-
hensible ; for it doth not yet appear what we ourselves shall be,
1 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
64
506 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
of Christ in his glory. Those who do not so long for it, whose
souls and minds are not frequently visited with earnest desires
after it, unto whom the thoughts of it are not their relief in
trouhle, 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 di-
vine glory, his disciples that were with him, were rather amaz-
ed than refreshed by it, Matth. xvii. 6. ' And when the disciples
heard it, they fell on their faces and were sore afraid.' 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, direct-
ly and immediately to behold the real glory of Christ.
Should the Lord Jesus appear now to any of us in his majes-
ty and glory, it would not be unto our edification nor consola-
tion. 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 im-
mediate appearance and representation of him. His beloved
Apostle John had leaned on his bosom probably many a time in
this life, in the intimate familiarities of love ; but when he after-
wards 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 vailed 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 him in the immediate ma-
nifestations 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
Faith in this world, and by sight in heaven. 507
bring down heaven to the earth for a while, to no purpose), pro-
vide 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 unvailed glory.
How much more ahominahle 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 be-
hold it, but if it be guided by reason, see it contemptible and
foolish. But the true glory of Christ neither inward nor out-
ward sight can bear the rays of in this life.
The dispensation which we are meet for, is only that of his
* presence with us by the 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 ordi-
nances of the Old Testament. And we know him not accord-
ing 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 him 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 can-
not 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 re-
lates unto our minds and our bodies also after the resurrection.
1. For the mind, it shall be perfectly freed from all that dark-
ness, unsteadiness, and other incapacities, which here it is ac-
companied 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
508 DIFFERENCES BETWEEN BEHOLDINO CHRIST BT
natures, which came upon us by sin. Hereby our minds be-
came wholly vain, dark, and corrupt, as the Scripture testifieth,
utterly unable 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 in darkness, do become light in the Lord,' or
are enabled to live unto God, under the conduct of a new spirit-
ual light communicated unto them. But it is so cured and re-
moved in part only, it is not perfectly abolished. Hence are all
our remaining weaknesses and incapacities in discerningthings
spiritual and eternal, which we yet groan under, and long for
deliverance from. No footsteps, no scares or marks that ever
had place in our minds, shall abide in glory, Ephesians v. 27.
Nothing shall weaken, disturb, or incapacitate our souls, in act-
ing 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 immixed
spiritual actings of our minds, which shall have no clog upon
them, no encumbrance in them, no alloy of dross accompanying
of them. One pure act of spiritual sight in discerning the glory
of Christ, one pure act of love in cleaving unto God, 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 act-
ings 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 in-
strument ; yet is it variously straitened, encumbered, and im-
peded in the exercise of its native powers, especially towards
things heavenly, by this prison of the flesh, wherein it is im-
mured. There is an angelical excellency in the pure actings
of the soul, when delivered from all material instruments of
them ; or when they are 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 afterwards declared.
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 509
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 dne manner, as the Apostle declares, 1 Cor. ii. 11 — 15.
♦For what man knoweth the things of a man, save the spirit of
man which is in him? Even so the things of God knoweth
no man, but the Spirit of God. Now we have received, not
the spirit of the world, bnt the Spirit which is of God ; that we
might know the things that are freely given to us of God.
Which things also we speak, not in the words which man's
wisdom teacheth, but which the Holy Ghost teacheth ; com-
paring spiritual things with spiritual. But the natural man
receiveth not the things of the Spirit of God ; for they are fool-
ishness unto him ; neither can he know them, because they are
spiritually discerned.' But he that is spiritual, judgeth all
things, yet he himself is judged of no man. Wherefore God
gives a superior, a supernatural light, the light of faith and
grace, unto them whom heeffectually calls unto the knowledge
of himself by Jesus Christ. ' He shines into their hearts, to
give them the knowledge of his glory vin 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 principal object and end. Yet is it in
itself, a light quite of another nature. But he who hath only
the former light, can understand nothing of it, because he hath
no taste or experience of its power and operations. He 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
510 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
destroy or abolish the light of nature, but rectify and improve it ;
so the light of glory shall not abolish or destroy the light of
faith arid grace, but by incorporating with it, render it absolute-
ly perfect. (2.) That as by the light of nature we cannot clear-
ly comprehend the true nature and efficacy of the light of grace,
because it is of another kind, and is seen only in its own light ;
so by the light of grace we cannot 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 image and likeness of Christ.
This is the progress of our nature unto its rest and blessed-
ness. The principles remaining in it concerning good and
evil, with its practical convictions, are not destroyed, but im-
proved by grace ; as its blindness, darkness, and enmity to God
are in part taken away. Being renewed by grace, what it re-
ceives 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 ima^e of it in the blind man whom our Saviour
cured, Mark viii. 22 — 25. 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 them-
selves 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.
2dly, 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 mar-
try, 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
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 511
face of an angel,' Acts vi. 15. He had his transfiguration, ac-
cording unto his measure, answerable unto that of our blessed
Saviour on 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 hea-
ven, and 'saw the glory of God. and Jesus standing atthe 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 per-
fectly 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 the change or transformation of their
nature. How great this privilege was, himself declares unto
those that so saw him, Matth. 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 1
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 imme-
diate vision hereafter. Hence the one is weak, imperfect, ob-
scure, reflexive ; the other direct, immediate, even and con-
stant ; 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 j
that which the Lord Christ prays that we may arrive unto ; that
which the Apostle testifies to be our best j the best thing, or
512 DIFFERENCES BETWEEN BEHOLDING CHRIST BV
state, which our nature is capable of; that which brings eter-
nal rest and satisfaction unto our sonls.
Here our souls are burdened with innumerable infirmities,
and our faith is clogged in its operations by ignorance and dark-
ness. This makes our best estate and highest attainments to
be accompanied with groans for deliverance. ' We which have
received the first-fruits of the Spirit, even we ourselves groan
within ourselves, waiting for the adoption, even the redemption
of the body,' Rom. viii. 23. Yea, whilst we are in this taber-
nacle, 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, the
more sensible are we of our present burdens, and the more ve-
hemently 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 de-
gree. The nearer any one is to heaven, the more earnestly he
desires to be there, because Christ is there; for the more fre-
quent and steady are our views of him by faith, the more do we
long and groan for the removal of all obstructions and interpo-
sitions in our so doing. Now groaning is a vehement desire
mixed with sorrow, for the present want of what is desired.
The desire hath sorrow, and that sorrow hath joy and refresh-
ment 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 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. 44. ' O wretched man that I am,
who shall deliver me from the body of this death V The other
in the places now mentioned. And this frame, with an inter-
mixture 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? whmi
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 5l3
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 evi-
dences and intimations of his glory and love unto our souls, we
are not able to bear them, so as to give them any abiding resi-
dence 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. The motion indeed is
weak and tremulous. Pantings, breathings, sighings, groan-
ings, 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 hiin as he is. This is heaven, this is bless-
edness, this is eternal rest. The person of Christ in all his glo-
ry shall be continually before us; and the eyes of our under-
standings 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 contempla-
tion 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 Fa-
ther, is indeed subordinate unto the ultimate vision of the es-
sence 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 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
65
514 DIFFERENCES BETWEEN BEHOLDING CHRIST BT
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 vail-
ed 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 encou-
raged them to inquire and search diligently into what was re-
vealed, 1 Pet. i. 10, 11. Howbeit, their discoveries were but
dark and confused, such as men have of things at a great dis-
tance, or in a land that is very far off, as the prophet speaks,
Isa. xxxiii. 17. And the continuance of this vail on the reve-
lation of the glory of Christ, whilst a vail of ignorance and
blindness was upon their hearts and minds, proved the ruin of
that church in its apostacy, as the Apostle declares, 2 Cor. iii 7.
1 But if the ministration of death, written and engraven in stones,
was glorious, so that the children of Israel could not steadfastly
behold the face of Moses, for the glory of his countenance,
which glory was to be done away, ver. 13, 14. And not as
Moses, which put a vail over his face, that the children of Israel
could not steadfastly look to the end of that which is abolished.
But their minds were blinded ; for until this day remaineth the
same vail untaken away, in the reading of the Old Testament ;
which vail is done away in Christ.' This double vail (the
covering covered, the vail vailed) God promised to take away,
Isa. xxv. 7. ' And he will destroy in this mountain the face of
the covering cast over all people, and the vail that is spread
over all nations.' And then shall they turn to the Lord, when
they shall be able clearly to behold the glory of Christ, 2 Cor.
iii. 16. ' Nevertheless, when it shall turn to the Lord, the vail
shall be taken away.' But this caused them, who were real
believers among them, to desire, long, and pray for the removal
of these vails, the departure of those shadows, which made it as
night unto them in comparison of what they knew would ap-
pear, when the ' Sun of righteousness should arise with healing
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 515
in his wings.' They thought it long ere ' the day did break,
and the shadows flee away,' Cant. ii. 17. chap. iv. 6. There
was (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,' Mai. 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 be-
hold and enjoy the good things signified by them. And those
who did not so, but rested in, and trusted unto their present in-
stitutions, were not accepted with God. Those who were
really illuminated did not so, but lived in constant desires after
the revelation of the whole mystery of the wisdom of God in
Christ, as did the angels themselves, 1 Pet. i. 3. < Blessed be the
God and Father of our Lord Jesus Christ, which according to
his abundant mercy, hath begotten us again unto a lively hope,
by the resurrection of Jesus Christ from the dead.' Eph. iii.
9, 10. ' And 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.'
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,'
5L6 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
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 vail 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 of vision. It is not able to look di-
rectly into this excellent glory, nor fully to comprehend it. Se-
condly, 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 vails, 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 be-
holding 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 de-
grees 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 do 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 re-
velation and declaration of it, presenting it unto us as in a glass.
FAITH IN THI# WORLD, AND BY SIGHT IX HEAVEN. 517
But the enjoyment of these things in their substance is referred
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 de-
liverance from beholding it in the image of it, that we may en-
joy 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
they did always pant after that more excellent light and full dis-
covery 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 re-
served 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 perform-
ance 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
518 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
by faith, if any at all, who so little, so faintly desire to have the
immediate sight of it above. 1 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 refresh-
ments and joy in spiritual things, in things above, that doth not,
on all just occasions, so meditate on the glory of Christ in hea-
ven, as to long for an admittance into the immediate sight of it.
Our Lord Jesus Christ alone perfectly understood wherein
the 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 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 shew afterwards. And
the want of spiritual diligence herein, is that which hath
brought forth a negligent, careless, worldly profession of religion,
which contenting 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, posses-
sions, relations, trades, with secular interests in them, are the
things whose image is drawn on their minds, and whose char-
acters 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 behold-
ing the beauty of the world, and the things that are in it, in the
cursed glass of self-love, they 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 be-
ing fed by the love of the world and self, do abide and prevail
in them. But we have not so learned Christ Jesus.
FAITH IN THIS WORLD, ANU BY SIGHT IN HEAVEN. 519
CHAP. 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 opera-
tions, 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 can have little, sometimes no sight at all, of the glory of
Christ by it. And this gives us, as we shall see, another dif-
ference between faith and sight.
Now, although the consideration thereof may seem a kind of
diversion from our present argument, yet I choose to insist up-
on 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 it-
self insisted on, is great and efficacious.
First, 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 com-
plains, as we observed before ; ' 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-
520 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
ter 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,' lsa. xlv. 15. ; and
the Psalmist, 'How long, Lord, wilt thou hide thyself for
ever V Psal. lxxxix. 46. This hiding of the face of God, is the
hiding of the shining of his glory in the face of Jesus Christ,
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. ' 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 ;
I sought him but I found him not.5 Chap. v. 6. 'I opened to
my beloved, but my beloved had withdrawn himself, and was
gone; my sonl failed when he spake; I sought him, but I could
not find him ; I called him, but he gave me no answer.'
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 communications 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 love-
ly, (for unto them that believe he is precious), whilst the others
see nothing hereof, but wonder at them by whom he is admired,
Cant. v. 9. ' What is thy beloved more than another beloved.
O thou fairest among women ? what is thy beloved more than
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 521
another beloved, that thou dost so charge us V 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 him-
self in his glory from the faith of believers, that they cannot
behold him.'
2. How we may perceive and know that he doth so with-
draw himself from us, so that however we may please our-
selves, we do not indeed behold his glory.
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. 1 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 hea-
venly things. ' Though our hearts wake' (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 to-
wards him. Who is it that can justify himself herein 1 that
can say, ' My heart is pure, I am clean from this sin V Yea, it
is so far otherwise with many of us, that he is for ever to be ad-
mired in his patience, that on the account of our unkindness
and woful negligence herein, he hath not only withdrawn him-
self 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 dili-
gent 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 them-
selves to seek him early and with diligence, Hos. v. 15. ' I
will go and return to my place, till they acknowledge their of-
fence, and seek my face ; in their affliction they will seek me
66
522 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
early.' So wherever the spouse intimates this withdrawing
oi Christ from her, she immediately gives an account of her rest-
less diligence and endeavours in her inquiries after him, until
she have found him, chap. iii. 1 — 5. ' By night on my bed I
sought him whom my soul loveth ; 1 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 ;
I sought 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, until 1 had brought him into my mother's house,
and into the chamber of her that conceived me. I charge you,
O ye daughters of Jerusalem, by the roes, and by the hinds of
the field, that ye stir not up, nor awake my love till he please.'
Chap. v. 2 — 8. And in these inquiries there is such an exer-
cise of faith and love, though it may be acting themselves most-
ly in sighs and groans, as is acceptable and well-pleasing to
him.
We are like him in the parable of the prophet that spake un-
to 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. But whilst we are busy here and there, while
our minds are over-filled with other things, he withdraws him-
self, 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 can-
not behold his glory.
I speak herein unto them alone, who make the 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 ?
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 523
And the first discovery hereof is by the consequents of such
withdrawing^. And what are the consequents of it, we can know
no otherways 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.
Now the first of these is the life, vigour, and effectual acting
of all grace in us. This is an inseparable consequent and ef-
fect of a view of his glory. Whilst we enjoy it, we live, never-
theless 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. IS. 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. Nei-
ther 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, imagi-
tion, or superstition, which are not accompanied with this trans-
forming power. And that which is wrought by it, is the in-
crease and vigour of all grace ; for therein alone our conformi-
ty unto him doth consist. Growth in grace, holiness and obe-
dience, is a growing like unto Christ, and nothing else is so.
I cannot refrain here from a necessary short digression.
This 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 be-
lieving (as it is at present by many derided, though it be the life
of religion,) fancy and superstition provided various supplies in
524 DIFFERENCES BETWEEN BEHOLDNIO CHRIST BY
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 out-
ward 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 an appear-
ance of wounds on their hands, and feet, and sides, therein pre-
tending 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 ob-
tain any experience in their minds of the spiritual mysteries of
the gospel, nor be sensible of any spiritual change or advan-
tage by them, they substituted some outward duties and ob-
servances in their stead ; as I shall shew (God willing) else-
where more at large. These produced some kind of effects
in 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 gos-
pel.
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 Rome say, that this must be done by the beholding of cruci-
fixes, 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,
for 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 any thing is better than nothing.
But as we have a sure word of prophecy to secure us from
ihese abominations by an express prohibition of such images
unto all ends whatever ; so unto our stability in the profession
<of the truth, and experience of the efficacy of this spiritual view
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 525
of Christ, transforming our souls into his own likeness is abso-
lutely 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 enflam-
ed, (as they will be, Isa. lvii. 5. 'Enflaming yourselves with
idols under every green tree, slaying the children in the valleys
under the clifts of the rocks,') and that hereon he endeavours
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 incli-
nation unto things present and visible. Hence among them
who are satisfied that they ought not to be adored with any reli-
gious 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 con-
tinually 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, can-
not be denied, and as they suppose, it is a love unto Christ him-
self. 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 cru-
cifixes, they would. seem to have the advantage 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 representa-
tion of Christ in the gospel, upon their very first religious, de-
526 DIFFERENCES BETWEEN BEHOLDING CHRIST BT
vout application unto these images, they find their thoughts
exercised, their minds affected, and some present change made
upon them.
Bat there was a difference between the person of David, and
an image with a bolster of goats hair, though the one were
laid in the room and place of the other. And there is so be-
tween 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, for 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 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 from this digres-
sion.
Hereby we may understand whether the Lord Christ doth
so withdraw himself, as that we do not, as that we cannot be-
hold his glory by faith in a due manner, which is the thing in-
quired after. For if we grow weak in our graces, unspiritual
in our frames, cold in our affections, or negligent in the exer-
cise 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 wi-
ther, and the frost begins to bind up the earth ; all men grant
that the sun is withdrawn, and makes not its 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 cer-
tain that the Lord Christ is in some sense withdrawn, and that
we do not behold his glory. We retain notions of truth con-
FAITH IN THIS WORLD, AND DY SIGHT IN HF.AVEN 527
cerning his person, office, and grace ; but faith is not in con-
stant 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 be-
fore 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 sense-
lessness coming upon us; do we find an unreadiness unto the
exercise of grace in its proper season, and the vigorous actings
of it in duties of communion with God? and would we have
our souls recovered from these dangerous diseases ? let us as-
sure ourselves there is no better way for our healing and deli-
verance, yea, no other way but this alone ; namely, the obtain-
ing a fresh view of the glory of Christ by faith, and a steady
abiding therein. Constant contemplation of Christ and his glo-
ry, putting forth its transforming power unto the revival of all
grace, is the only relief in this case, as shall further be shewed
afterwards.
Some will say, that this must be affected 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 caus-
eth our graces to spring, thrive, and bring forth fruit, unless he
revive and increase faith, love, and holiness in our souls, our
backslidings will not be healed, nor our spiritual state be reco-
vered. Unto this end is he prayed for, and promised in the
Scripture, Cant. iv. 16. ' Awake, O north-wind, and come, thou
south, blow upon my garden, that the spices thereof may flow
out.' Isa. xliv. 3, 4. ' For 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.' Ezek. xi. 19. 'And I will put a new spirit within
528 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
you.' And chap, xxxvi. 26. ' A new heart also will I give you,
and a new spirit will I put within you, and I will take away
the stony heart out of your flesh, and I will give you an heart
of flesh.' H09. xiv. 5, 6. '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, and his beauty shall be as the olive-
tree, and his smell as Lebanon ;' 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 obtain the supplies and communications of him unto this
end 1 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 as 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, trans-
forming power in and upon our souls. This therefore is that
alone which will revive 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 into multiplied du-
ties. Hovvbeit, the generality of professors seem to be in a pin-
ing 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 occa-
sions. Now this is not 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.'
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 529
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. 3. and ' because he liveth, we live also,' John xiv.
19. ; yea, it is not so much ' we that live, as he that liveth in
us,' Gal. ii. 19, 20. ; and unbelief is not a 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 so come unto him in the actual exercise of faith,
as that we might have this life more abundantly.
Secondly, When the Lord Christ is near us,' and we do be-
hold his glory, he will frequently communicate spiritual refresh-
ment 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 towards 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 re-
freshment thereunto ; for he is present with us by his Spirit,
and these are his fruits and effects as he is the Comforter, suit-
ed unto his office, as he is promised unto us.
Many love to walk in a very careless unwise profession. So
long as they can holdout 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, all
real 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 ex-
perience 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
67
530 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
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, con-
solation, 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 dili-
gent exercise of the grace of obedience, we shall never enjoy
the grace of consolation. But we must speak somewhat of these
things afterwards.
It is peculiarly, in the view of the glory of Christ, in his ap-
proaches unto us, and abiding with us, that we are made partak-
ers of evangelical peace, consolation, joy, and assurance. These
are a part of the royal train of his graces, of the reward where-
with he is accompanied ; ' His reward is with him.' Wher-
ever 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. ' There will I give thee my
loves.' For, 'if any man, (saith he) loveth me, I will love
him, and manifest myself unto him,' John xiv. 21.; ' yea, I
and the Father will come unto him, and make our abode with
him,' ver. 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 Pet. i. 9, 10.
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 531
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. ' But the water that I shall give him, shall be in him a
well of water springing up into everlasting life.' Rom. v. 5.
' The love of God is shed abroad in our hearts, by the Holy
Ghost which is given unto us.' 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 cannot 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 Comforter 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 re-
ligion to an outward shew and 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
532 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
hearts ; that gladness which cotnprizeth all the things mention-
ed ; no such thing, as rejoicing upon believing, with joy un-
speakable, and full of glory ; no such thing as Christ's shewing
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 wines well refined in gospel-mercies, are empty and insig-
nificant words ; that all those ravishing joys and exultations of
spirit that multitudes of faithful martyrs of old, and in latter
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 testi-
monies of the Scripture, wherewith they are confirmed ; and
they do suppose that some are partakers of them, at least they
were so formerly ; but as for their parts, they have no experi-
ence 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 re-
freshment 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 tempo-
ral 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 sa-
tisfaction in present enjoyments, Phil. iii. 8, 9. ' Yea, doubtless,
and I count all things but loss, for the excellency of the know-
ledge 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 righteous-
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 533
ness, which is of the law, but that which is through the faith of
Christ, the righteousness which is of God by faith.'
But there is no more sacred truth than this, That where
Christ is present with believers, where he is not withdrawn lor
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 un-
to 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 where-
as the faith of it, and obedience unto it, are usually accompanied
with outward troubles, afflictions, persecution, and reproaches,
as we are foretold they should be ; that it doth not by its inward
consolations and divine refreshments, outbalance all those evils
which we may undergo upon the account of it. So to suppose,
is expressly contrary to the promise of Christ himself, who hath
assured that even, even now in this life, in this world, distinct
from eternal life in the world to come, we shall receive an hun-
dred fold recompense, for all that we can lose or suffer for his
sake, Matth. xix. 29. ; 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 more abid-
ing 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 him-
self from us, and hiding his glory from our view, being the ex-
ercise of our graces, and to stir us up unto diligence in our in-
quiries after him, here lieth our guidance and direction in this
case. Do we find ourselves lifeless in the spiritual duties of re-
ligion ? are we strangers unto the heavenly visits of consolation
and joys, those visitations of God whereby he preserves our
soul ? do we seldom enjoy a sense of the ' shedding abroad of
his love in our hearts by the Holy Ghost V We have no way
of recovery but this alone. To this strong tower must we turn
534 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
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 live-
ly experience in our hearts and souls.
Again, in the second place, It is from ourselves principally, if
we lose the views 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 in-
flamed 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.
V That view of the glory of Christ, whereof we treat, consists
in two things ; namely, its especial nature, and its necessary ad-
junct or effects. The first is a spiritual perception or under-
standing of it as revealed in the Scriptures. For the revelation
of the glory of his person, office, and grace, is the principal sub-
ject of them, and the principal objectof 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 Pet. i. 8. ' Whom having not seen, ye love ; in whom
though now ye see him not, yet believing, ye rejoice with joy
unspeakable, and full of glory.' If we satisfy ourselves in mere
notions and speculations about the glory of Christ as doctrinal-
ly revealed unto us, we shall find no transforming power or ef-
ficacy communicated unto us thereby. But when, under the
conduct of that spiritual light, our affections do cleave unto him
with full purpose of heart, our minds are filled with 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 propoition unto
that light ; and this according unto the various degrees of it ; for
some have more, and some have less. Where light leaves the
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 535
affections behind, it ends in formality or Atheism ; and where
affections outrun light, they sink in the bog of superstition, dot-
ing on images and pictures, or the like. But where tilings go
not into these excesses, it is better that our affections exceed our
light on 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 obstruct-
ed by the remainder of corruption in us, especially if not kept
constantly under the discipline of mortification, but some way
indulged unto. For,
1st, 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 no-
thing 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 immedi-
ate 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 preach-
ed, in whom there are various obstructions of this view.
1. There is in obstinate unbelievers a darkness that is an ef-
fect of the power of Satan on their minds, in blinding of 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 unto them that are lost ; in whom the god of this
world hath blinded the minds of them that 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 dis-
cern this glory of Christ in a due manner. Hence ' the lio-ht
shineth in darkness, and the darkness comprehendeth it not,'
John i. 5. For 'the natural man receiveth not ihe things of the
Spirit of God, for they are foolishness unto him ; neither can he
know them, because they are spiritually discerned,' 1 Cor. ii. 14.
Hence it is, that although Christ be preached among us contin-
536 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
ually, yet there are very few who discern any glory or beauty
in him, for which he should be desired, as the prophet com-
plains. Isa. hii. 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, John xii. 42, 43. ' Nevertheless, among the
chief rulers also, many believed on him ; but because of the
Pharisees they did not confess him, lest they should be put out
of the synagogue : for they loved the praise of men more than
the praise of God.' Hence is the difference that is among the
common hearers of the word. For although no man can do
any thing of himself for the receiving of Christ, and the behold-
ing of his glory, without the especial aid of the grace of God,
Matth. xi. 25. John vi. 44, 45. ; yet some may make more oppo-
sition unto believing, and lay more hindrances 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. 16 — 18. But
this cure is wrought in this life but in part, 1 Cor. xiii. 12.
' For now we see through a glass, darkly ; but then face to face :
now I know in part ; but then shall I know even as also I am
known.' 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, that hinders it from shining in a due man-
ner, that obstructs and hinders faith in its view of the glory of
Christ. And this is done by the remainders of corrupt 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
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 537
continually distracted and diverted with vain thoughts and ima-
ginations.
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 at-
tain unto. But moreover, where corrupt lusts or inordinate af-
fections are indulged unto, where they are not continually mor-
tified, where any one sin hath a perplexing prevalency in the
mind, faith will be so far weakened thereby, as that it can nei-
ther see nor meditate upon this glory of Christ in a due man-
ner. This the reason why the most are so weak and unstable
in the performance of this duty, yea, are almost utterly unac-
quainted with it. The light of faith in the minds of men be-
ing impaired, clouded, darkened by the prevalency of unmorti-
fied lusts, it cannot make such discoveries of this glory, as other-
wise it would do. And this makes the preaching of Christ
unto many so unprofitable as it is.
2dly, 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. 'Yea,
doubtless, and I count all things but loss, for the excellency of
the knowledge of Christ Jesus my Lord ; for whom I have suf-
fered the loss of all things, and do count them but dung that I
may win Christ : That I may know him, and the power of his
resurrection, and the fellowship of his sufferings, being made
conformable unto his death.' It is not possible, I say, that we
68
538 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
should behold the glory of his person, office, and grace, with a
due conviction 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, ex-
erted in a way of infinite wisdom and goodness for the salva-
tion 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 prevail-
ing sinful distempers or inordinate affections in the mind, such
as those before mentioned, as self-love, love of the world, cares
and fears about it, with an excessive valuation of relations and
enjoyments ; they will so far cumber and perplex it with a mul-
titude 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 which partly ex-
cite them, and partly are led by them, will be fixed also, Col.
iii. 1, 2. { If ye then be risen with Christ, seek those things
which are above, where Christ sitteth on the right hand of God.
Set your affection on things above, not on things on the earth.'
This is that which, in the most, greatly promoteth that im-
perfection 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, fill-
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 539
ing the heads and hearts of men with a multitude of thoughts
about what they are fixed on, or inclined unto ; so is faith ob-
structed 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.
3dly, We have interruption given unto the work of faith
herein, by the temptations 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 Jesus
Christ,' ver. 6. Yet will not Satan so give over. He will en-
deavour by all ways and means to trouble, discompose, and
darken the mind 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 two ways.
1. With some he employs all his engines, useth all his me-
thods of serpentine subtility, 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, noi be sensi-
ble of any interest they have therein, or any refreshing persua-
sions that they are accepted with him. If such things some-
times 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
540 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
in their place ; hence they are filled with anxieties and despon-
dencies, under which it is impossible they should have any dear
view of his glory.
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 your-
selves, 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 V 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. ' But as many as received him, to them
gave he power to become the sons of God, even to them that
believe on his name.' Eph. iii. 17. ' That Christ may dwell in
your hearts by faith,' &c.
This is the principal way of his prevailing in the world.
Multitudes by this 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 re-
ligion, 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
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 54 L
and unsteady ; so that for the most part it doth but transiently
affect our minds, and not so fully transform them into his like-
ness, as otherwise it would.
It is now time to considei 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, botli in
the causes or means of it, as also in our perfect deliverance from
every thing that might be an hindrance in it, or an obstruction
unto it.
1. We may consider the state of our minds in glory. The fa-
culties of our souls shall then be made perfect, Heb. xii. 23.
1 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
tilings sensual and carnal, and all contrivances of self-preserva-
tion 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 their pow-
ers 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 man-
ner 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
542 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
righteousness : I shall be satisfied, when I awake, with thy like-
ness,'Psal. 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 al-
ways 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 Reve-
lation : ' They rest not day nor night, saying, Holy, holy, holy
Lord God Almighty,' chap. iv. 8. They are continually exer-
cised 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 vision, or sight. Here we
walk by faith, there by sight. And this sight is not an exter-
nal 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 endued in
a glorified state. Hereby we shall be able to see him face to
face, to see him as he is in a direct comprehension of his glory ;
for this sight or visive power shall be given us for this very
end, namely, to enable us so to do. Hereunto the glory 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 himself from us, or
eclipse the proposal and manifestation of himself unto our sight.
This he doth sometimes in this life, audit is needful for us that
so he should do. ( We shall be ever with the Lord,' 1 Thess.
iv. 17. without end, without interruption. This is the centre
FAITH IN THIS WORLD, AND CY SIGHT IN HEAVEN. 543
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 un-
der the wrath of God, is in itself the greatest penal evil ; but to
be there for ever, without the intermission of misery, or determi-
nation 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 be ever 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 di-
vine service ; for we shall need neither increase of grace, nor
excitations unto its exercise. The constant, immediate, unin-
terrupted 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. Some-
times it is as the light of the sun, which under the gospel is se-
venfold, as the light of seven days in one, in comparison of
the law, Is. xxx. 26. : sometimes as the light of the moony
which giveth relief in the night of temptations and trials. But
it is not constant ; we are under a vicissitude of light and dark-
ness, 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 temptation, 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 eternally lead us unto the contemplation
of the glory of Christ, with delight and complacency ; nor will
544 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
there be any defect in the gracious powers of our souls, as unto
a perpetual exercise of them. And as unto all other opposing
enemies, we shall be in a perpetual triumph over them, 1 Cor.
xv. 55 — 57. ' O death, where is thy sting? O grave, where is
thy victory ? The sting of death is sin, and the strength of sin
is the law ; but thanks be to God, which giveth us the victory,
through our Lord Jesus Christ.' 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, al-
ways 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 hindrances, exercise their most perfect
operations on the most perfect Object; therein lies all the bless-
edness 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.
CHAP. 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 present absolutely
incomprehensible, and so not to be inquired into) I shall name
two only, and so put a close to this discourse.
First, 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
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 545
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 Pet. i. 17 — 19.
Aud of those who received such visions, though of eminent use
unto the church, yet as unto themselves, one of them cried out*
'Wo 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 repre-
sentations of him, unto our edification.
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 hea-
ven. If all the light of the heavenly luminaries had been con-
tracted 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 en-
lightened 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 an heavenly sense of things unto the minds
of them that do believe ; in others, of his love and condescension
69
546 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
in his office, and his glory therein. His humiliation, exaltation,
and power, are in like manner in sundry places represented un-
to 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 upon
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. c They searched diligently what the
Spirit of Christ which was in them did signify, when it testified
before-hand the sufferings of Christ, and the glory which should
ensue,' 1 Pet. i. 11, 12. 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 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 there-
in : and it is the wisdom of faith to gather into one those par-
celled 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 understand-
ings 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
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 547
state and condition, what he did and suffered, what he is exalt-
ed 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 have some foretastes of it ;
namely, of that state and season, wherein our whole souls, in all
their powers and faculties, shall constantly, inseparabljr, eternal-
ly cleave by love unto whole Christ in the sight of the glory of
his person and grace, until they are watered, dissolved, and in-
ebriated 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 dif-
ference 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 instru-
ments of the one and the other, faith and sight.
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 per-
fectly and absolutely transforming. 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 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 immediate-
ly freed from all the weakness, disability, darkness, uncertain-
ties, and fears, which were impressed on it from the flesh ;
54S DIFFERENCES BETWEEN BEHOLDING CHRIST BY
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 neces-
sarily 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 it-
self 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 advan-
tage 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. 54. ' So when this corruptible shall have put on in-
corruption, and this mortal shall have put on immortality, then
shall be brought to pass the saying that is written, Death is
swallowed up in victory.' It is by virtue of the death of Christ
alone, that the souls of believers are freed by death from all im-
pressions of sin, infirmity, and evils, which they have had from
the flesh, which were their burden, under which they groaned
all their days. No man knows in any measure the excellency
of this privilege, and thedawnings of glory which are in it, who
hath not been wearied, and even worn out, through long con-
flicting 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 de-
prived of it. But their souls in their separate state, are per-
petually harassed with the disquieting passions which have
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 549
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 the graces in them, as faith, love, and delight, are immediate-
ly set at liberty, enabled constantly to exercise themselves on
God in Christ. The end for which they were created, for
which our nature was endued 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, per-
verseness, 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
their flesh. And this is a second step towards the consumma-
tion of glory. For,
In the resurrection of the body, upon its full redemption, it
shall be so purified, sanctified, glorified, as to give no obstruc-
tion 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 he 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 con-
summate 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.
550 DIFFERENCES BETWEEN BEHOLDINO CHRIST BY
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 pre-
sent. 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 uni-
versally 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 unto parts, there may be as unto degrees. Additions may
be outwardly made unto what is at first received, as by the re-
surrection 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 infi-
nite 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 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 be-
come 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 ac-
companied with a transforming efficacy, as the Apostle express-
ly declares, 2 Cor. iii. 18. ' But we all with open face, behold-
ing as in a glass the glory of the Lord, are changed into the
same image, from glory to glory, even as by the Spirit of the
Lord.' 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 obser-
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 551
vation, to obtain an experience of them in our souls. < The
inward man is renewed day by day,' whilst we behold these in-
visible things, 2 Cor. iv. 16 — 18. ; but how ? even as the out-
ward 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 accord-
ing 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 in-
firmity ; so upon this view of faith, an influence of transform-
ing 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 unto divine worship, perfection was
not by the law ; it did many things preparatory unto the reve-
lation 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 ; how-
ever it gives us many preparatory degrees unto it, as the Apos-
tle fully declares, Phil. iii. 10 — 14. ' 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. Brethren, I count not my-
self to have apprehended ; but this one thing I do, forgetting
those things which are behind, and reaching forth unto those
things which are before, I press toward the mark, for the
prize of the high calling of God in Christ Jesus.'
Secondly, Vision is beatifical, as it is commonly called, and
that not amiss. It gives perfect rest and blessedness unto them
552 DIFFERENCES BETWEEN BEHOLDING CHRIST BY
in whom it is. This may be a little opened in the ensuing ob-
servations.
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 hea-
ven, in dependence on him who is the eternal fountain of be-
ing, life, goodness, and blessedness unto all. As we cannot
subsist one moment in onr beings, lives, souls, bodies, the in-
ward 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, commu-
nicating themselves unto us, for all the ends of our blessed sub-
sistence 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 incompre-
hensible, as being acts of infinite power, and we cannot search
them out unto perfection.
3. All communications from the divine Being and infinite
fulness in heaven unto glorified saints, are in and through
Christ Jesus, who shall 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 blessed-
ness 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
FAITH IN THIS WORLD, AND BY SIGHT IN HEAVEN. 553
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 infi-
nite, which can never be searched into the bottom, yea, is per-
petually new unto a finite understanding; so 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. Here-
in 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 ever-
more.
This effect, 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 saints are far from a perfect or glorified
state in this life : and that not only on the account of the out-
ward 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,
1. 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
imperfect view which we have of the glory of Christ by faith.
Yea, all the joys of the world are a thing of nought, in compa-
rison of what we so receive.
3. It is sufficient to give us such a perception, such a fore-
taste 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.
70
554 AN EXHORTATION UNTO SUCH
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 further. There is nothing farther for us to do here-
in, but that now and always we shut up all our meditations
concerning it, with the deepest self-abasement, out of a sense of
our un worthiness 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.
CHAP. XV.
AN EXHORTATION UNTO SUCH AS ARE NOT YET PARTAKERS
OF CHRIST.
That which remains, is to make some application of the glo-
rious truth insisted on unto the souls of them that are concern-
ed. And what 1 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 obe-
dience in them.
For the first of these, although it seems not directly to lie in
our way, yet it is 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 made use of, Matth. xi. 27. « Ail
things are delivered unto me of my Father ; and no man know-
AS ARE NOT YET PARTAKERS OF CHRIST. 555
eth the Son, but the Father ; neither knoweth any man the Fa-
ther, save the Son, and he to whomsoever the Son will reveal
him.' ver. 28 — 30. ' Come unto me, all ye that labour, and are
heavy laden, and I will give you rest. Take my yoke upon
you, and learn of me, for I am meek and lowly in heart ; and
ye shall find rest unto your souls. For my yoke is easy, and
my burden is light.' John vii. 37. ' In the last day, that great
day of the feast, Jesus stood and cried, saying, If any man
thirst, let him come unto me, and drink.' And he consecrated
this method 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 in-
vite lost sinners unto a participation of him ? But I shall at
present proceed no further 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,
First, Let them consider well what is their present state with
respect unto God and eternity. This Moses wisheth for the
Israelites, Dent, 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 preach-
ed, 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
556 AN EXHORTATION UNTO SUCH
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 pro-
fessed the gospel are introduced as complaining of their disap-
pointments, Matth. xxv. iO, 11, 12. 'And while they went to
buy, the bridegroom came, and they that were ready went in
with him to the marriage, and the door was shut. Afterwards
came also the other virgins, saying, Lord, Lord, open to us. But
he answered and said, Verily I say unto you, I know you not.'
For what is there spoken, is only a declaration of what befel
them here in the close of their lives, and their personal judg-
ment thereon.
Secondly, Take heed of being deluded by common presump-
tions. 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 com-
mon 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 Chris-
tians, that they are in the right way of religion, that they are
partakers of the outward privileges of the gospel, hearing the
word, and participation 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 un-
to. 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 part of the preparatory ministry of John the Baptist,
Matth. 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 ad-
AS ARE NOT YET PARTAKERS OF CHRIST. 557
vantages. These they rested in, and trusted to unto their ruin ;
herein he designed to undeceive them.
Thirdly, 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 con-
tinually prevalent, there can be no one step taken in the way
towards him. Unless we are thoroughly convinced that with-
out him we are in a state of apostacy 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 aphysician, 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 whole, 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, nor 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 so 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 re-
ligion is lost, that their duties are all rejected, that they are un-
der 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 further 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, reli-
gion, outward state it be, who is not yet made partaker of Christ,
all that. I have further to add will be of no signification. Re-
member 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
5 53 AN EXHORTATION UNTO SUCH
delivered from it, and have good evidence thereof, it is nothing
unto you but matter of eternal praise and thanksgiving. A\ d
if you are not so, it is highly necessary that your minds should
be possessed with due apprehensions 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 deludes 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 suf-
ficient to secure the eternal state of men, though they are never
convinced of their lost estate by nature.
Fourthly, 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 sal-
vation. 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 record-
ed 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 of them to come unto him.
This is somewhat of the word which he now speaks unto
you, Why will ye die 1 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 approach-
ing? 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 intreat you, lay aside all procrastina-
tions, all delays, put me off no more, eternity lies at the door ;
AS ARE NOT YET PARTAKERS OF CHRIST. 559
cast out all cursed self-deceiving reserves, do not so hate me, as
that ye 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. ver. 20 to the 24th. 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 in-
vitations that are given you in his name, 2 Cor. v. 19, 20,
( To wit, that God was in Christ, reconciling the world unto
himself, not imputing their trespasses unto them; and hath
committed unto us the word of reconciliation.' Now then we
are ambassadors for Christ, as though God did beseech you by
us : we pray you in Christ's stead, be ye reconciled to God.
Consider therefore his infinite condescension, grace, 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, 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 here-
in. 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. ' For we are unto
God a sweet savour of Christ, in them that are saved, and in
them that perish. To the one we are the savour of death unto
death ; and to the other the savour of life unto life.' In the
contempt of this infinite condescension of Christ, in his holy
invitation of sinners to himself, lies the sting and poison of un-
belief, 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,
Fifthly, Perhaps if you should on his invitation begin to
look on 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,
560 AN EXHORTATION UNTO SUCH
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 rise against them ; for
the most do perish in a senseless stupidity, they will not consi-
der 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 comes so far as to charge the failure of their ac-
ceptance 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 propos-
ed 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 suffer-
ed, 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 testi-
mony, 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 repre-
sentation 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 re-
ceive us when we come unto him. Herein we are to bear tes-
timony against the unbelief of all unto whom the gospel is
preached, that come not unto him. Unbelief 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
AS ARE NOT YET PARTAKERS OF CHRIST. 561
in an express hatred of his person and office, and of the wis-
dom of God in him. Here then you are shut up, you cannot
from hence take any countenance unto your unbelief.
Sixthly, 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 unbeliev-
ing 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 imagina-
tions ; 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 say, that they cannot be saved by him. This there-
fore we also give testimony unto, in our exhortation to come
unto him ; namely, that his power to save those that shall com-
ply with his call is sovereign, incontrollable, almighty, that no-
thing 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.
Seventhly, Consider greatly what hath been spoken of the re-
presentation 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, right-
eousness, 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
71
562 AN EXHORTATION UNTO SUCH
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, inas-
much as he hath more eminently manifested the holy proper-
ties of his nature in the way of salvation by Christ, than in giv-
ing of the law ; there is therefore no man who under gospel in-
vitations refuseth to come unto, and close with Christ by believ-
ing, but secretly, through the power of darkness, blindness, and
unbelief, he hates God, dislikes all his ways, would not have
his glory exalted, nor 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.
Eighthly, 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 bless-
edness ? Is it nothing unto you to continue strangers from,
and uninterested in all this glory ; to be left to take your por-
tion in this world in lusts, and sins, and pleasures, and a few
perishing trifles, with eternal ruin in the close, whilst such du-
rable 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
AS ARE NOT YET PARTAKERS OF CHRIST. 563
doleful eternal ruin that will ensue thereon ; 'How shall we es-
cape if we neglect so great salvation?' Impenitent unbelievers
under the preaching oi the gospel, are the vilest and most un-
grateful of all God's creation. The devils themselves, as wick-
ed as they are. are not guilty of this sin, for Christ is never ten-
dered unto them, they never had an offer of salvation on faith
and repentance ; this is their peculiar sin, and will be the pecu-
liar aggravation of their misery unto eternity. Hear, ye despi-
sers, wonder, and perish. The sin of the devil is in malice and
opposition unto knowledge, above what the nature of man is
capable of in this world. Men therefore must sin in some in-
stance above the devil, or God would not give them their eter-
nal 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 the day of temptation in the wilderness ; but ex-
hort 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. How 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 find 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 things,
nay, many things may fall in between this and the next oppor-
tunity, that shall put you backward, and make your entrance
into the kingdom of heaven far more difficult than ever it was ;
5G4 AN EXHORTATION UNTO SUCH
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 who 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 ; but you have
nothing that gives you any prevalent refreshment, neither will
your latter end be better than theirs, if you die without an in-
terest in Christ Jesus. Come therefore at length unto a deter-
minate resolution what you will do in this matter. Christ hath
waited long for you, and who knows how soon he may with-
draw, never to look after you any more 1
Upon occasion of the preceding discourse concerning the glo-
ry of Christ, I thought it necessary to add unto it this brief ex-
hortation unto faith in him, aiming to suit it unto the capacity
of the meanest sinner that is capable of any self-consideration
as unto his eternal welfare. But yet a little further, to give ef-
ficacy unto this exhortation, it will be necessary to remove
some of those common and obvious tergiversations that convinc-
ed sinners do usually betake themselves unto, to put off a pre-
sent 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 guilty of in this
world, is of so horrible 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, 2 Cor.
iv. 4. ' In whom the God of this world hath blinded the minds
of them who believe not, lest the light of the glorious gospel of
Christ, who is the image of God, should shine unto them.' 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 gos-
pel itself.
AS ARE NOT YET PARTAKERS OF CHRIST. 5G5
I. 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, Mai. i. 6. 'A son honour-
eth his father, and a servant his master ; if then I be a father,
where is mine honour ? and if I be a master, where is my fear ?
saith the Lord of hosts unto you, O priests, that despise my
name ; and ye say, Wherein have we despised thy name ?'
chap. iii. 8, 13. ' Will a man rob God ? yet ye have robbed me;
but ye say, Wherein have we robbed thee ? In tithes and in
offerings. Your words have been stout against me, saith the
Lord ; yet ye say, What have we spoken so much against thee?'
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, Matth. xix. 20. ' What do I lack 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 sav-
ing faith. Simon Magus heard the word, and believed as well
as he could ; Herod heard it, and did many things gladly ; and
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 ex-
ercise 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
5GG AN EXHORTATION UNTO SUCH
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 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 an 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,
II. 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 satisfac-
tion ; 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 se-
cret 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 la-
bour which they had taken in vain all night ; however he
AS ARE NOT YET PARTAKERS OF CHRIST. 667
would venture once more on the command of Christ, and had
an astonishing draught of fishes, ver. 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, Matth. 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 re-
gard her, or why he could justly pass her by, she was not an
Israelitish, unto whom he was sent ; yet she gives not over,
but pressing into his presence, cries out for mercy, ver. 25. Be-
ing come to that issue, to try and draw out her faith to the ut-
most, 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 now at last given over upon this severe rebuke,
she had never obtained mercy ; but persisting in her request,
she at last prevailed, ver. 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 manya 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
the word, and sincere en-
568 AN EXHORTATION UNTO SUCH
deavours 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 fol-
ly, 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.
III. Some may say, yea, practically they do say, that these
things indeed are necessary ; they must come to Christ by be-
lieving, 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 places in the head of the evils of corrupted na-
ture, Tit. iii. 3. ' For we ourselves also were sometimes fool-
ish, disobedient, deceived, serving divers lusts and pleasures,'
&c. 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 1 For those who
never heard of these things, 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, who own a necessity of coming unto him, to put it
off from day to day upon such slight pretences, it is an astonish-
able folly. May you not be spoken unto in the language of the
wisdom of God, Prov. vi. 9. ' How long wilt thou sleep, O slug-
AS ARE NOT YET PARTAKERS OF CHRIST. 5G9
gard? when wilt thou arise out of thy sleep?' 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 afterwards 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 con-
victions 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 pre-
sent 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, and he 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 al-
ways 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 pre-
sent 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. ' Behold, now is the accepted time ; behold, now
is the day of salvation,' Heb. iii. 7, 13. chap. xii. 15. Take
72
570 AN EXHORTATION UNTO SUCH
care lest you come short of the grace of God, miss of it by miss-
ing 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 pre-
tence, namely, to mix thoughts of Christ, and the renovation
of your resolutions, 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, Pro v. vii. 4. ' Say unto wisdom, Thou
art my sister ; and call understanding thy kinswoman.' How-
ever, shake yourselves out of this dust, or destruction lies at the
door.
IV. It is the language of the heart 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.
Answ. 1. The Jesuites 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 re-
quest of X<ot, ' Is it not a little one 1 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
AS ARE NOT YET PARTAKERS OP CHRIST. 571
all sin in the root and branches of it ; but only you are to do
it in heart and resolution, engaging into an universal mortifi-
cation 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, holi-
ness or sin ; there is no medium, no terms of composition, 2
Cor. vi. 15— IS.
3. As unto what you pretend of your pleasures, the truth is,
you never yet had any 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 mo-
ments in these joys are to be preferred above the longest con-
tinuance in the cursed pleasures of this world, Prov. iii. 13 —
18. ' Happy is the man that findeth wisdom, and the man that
getteth understanding. For the merchandise of it is better than
the merchandise of silver, and the gain thereof than fine gold.
She is more precious than rubies; and all the things thou
canst desire, are not to be compared unto her. Length of
days is in her right hand ; and in her left hand riches and hon-
our. Her ways are ways of pleasantness, and all her paths
are peace. She is a tree of life to them that lay hold upon her ;
and happy is every one that retaineth her.'
V. 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 be-
lievers already as well as they. I shall in a few words, as well
as 1 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 ini-
quities before the face of others ; but they shall bear their own
burden and judgment.
572 AN EXHORTATION, &C.
2. It is acknowledged, it must be bewailed that some who
have reason to be judged true believers, yet through their un-
mortified pride, or covetousness, or carelessness in their con-
versation, or vain attire, and conformity to the world, or fro-
wardness, 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 otherwise discou-
raged. But as for you, this is not your rule ; this is not pro-
posed 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 discemeth the things of God. Their infirmi-
ties are visible to all, their graces invisible ; the King's daugh-
ter is glorious within. And when you are able to make a
right judgment of them, you will desire no greater advance-
ment than to be of their society, Psal. 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 sugges-
tions of Satan on their darkness and folly. A little spiritual
wisdom will rend the vail of them all, and expose unbelief act-
ing in enmity against Christ under them. But what hath been
spoken, may suffice to answer the necessity of the preceding
exhortation on this occasion.
THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS. 573
CHAP. XVI.
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, be-
longs 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 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 con-
firmed by Scripture, with the joyful experience of multi-
tudes of believers, and is of great importance unto all that
are so.
There are two things, which those who after a long profes-
sion 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 fruit-
fulness, unto fhe 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
doth not so.
An experience hereof, I mean of the thriving of grace, to-
374 THE MEANS OP THE RECOVERY OF SPIRITUAL DECAYS,
wards 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, whereon ' we faint
not, that as our outward man doth perish, so 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 renovations,
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 Jesns Christ
declared unto him, John xxi. 18. ' When thou wast young,
thou girdest thyself, and walkest whether thou wouldst ; but
when thou shalt be old, thou shalt stretch forth thy hands, and
another shall gird thee, and carry thee whether thou wouldst
not.' Besides those natural distempers and infirmities which
accompany the decays of life, troubles 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
travel to provide for his family, such things fell but in it in his
old age, as had almost broken his heart : And oft-times both
persecutions and public dangers do befal them at the same
season. Whilst the outward 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.
Tlie excellency of this mercy the Psalmist expresseth in an
heavenly manner, Psal. xcii. 12 — 15. 'The righteous shall
nourish like the palm-tree ; he shall grow like a cedar in Leba-
non. 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 shew
AND OF OBTAINING FRESH SPRINGS OF GRACE. 5/ O
that the Lord is upright : he is my rock, and there is no un-
righteousness in him.'
The promise in the 12th verse, respects the times of the Mes-
siah, or of the New Testament, for so it is prophesied of him ;
1 In his days shall the righteous flourish,' Psal. lxxii. 7. namely,
through the abundance of grace that should be administered
from his fulness, as John i. 16. ' And of his fulness have all we
received, and grace for grace.' Col. i. 19. ' For it pleased the
Father, that in him should all fulness dwell.' And herein con-
sists 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 glo-
ry 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 dny. 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 dis-
quiet their own souls.
The words that follow, ver. 13. ' They 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 o£ the
flourishing righteous were so planted ; but they are descriptive
of them all, with an addition of the ways and means whereby
they are caused so to grow and flourish. And this is their im-
plantation 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.
376 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
To be planted in the house of the Lord, is to be fixed and root-
ed in the grace communicated by the ordinances of divine wor-
ship. Unless we are planted in the house of the Lord, we can-
not flourish in his courts, Psal. i. 3. ' And he shall be like a
tree planted by the rivers of waters, that bringeth forth his fruit
in his season ; his leaf also shall not wither, and whatsoever he
doth shall prosper.' Unless we are partakers of the grace ad-
ministered in the ordinances, we cannot flourish in a spiritual
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 de-
ceive 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 1 principally intend, is the
grace and privilege expressed, ver. 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 be-
long to the life of God. (I.) 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, they are 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 ver-
dure of profession ; for vigorous grace will produce a flourish-
ing profession. (3.) That they still bring forth fruit in all du-
ties 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
AND OF OBTAINING FRESH SPRINGS OF GRACE. 577
subject unto all sorts of decays, both outward and inward. It
is a rare thing to see a man in old age naturally vigorous, heal-
thy, 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 maybe have been
overtaken with spiritual decays also, there is provision made in
the covenant to render them fat, flourishing, and fruitful, vigor-
ous in the power of internal grace, and flourishing in the ex-
pression 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 shew that the Lord is upright; he is my
rock, there is no unrighteousnesss in him.' Consider the op-
positions 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 de-
cayed, the weariness that is apt to befal 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, ver. 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 newer of God £fg *xerted in
this work of preserving believers flourishing and fruitful unto
the end.
Having laid the foundation of this illustrious testimony, I
shall further declare and confirm my intention, so to make way
for the application of the truth under consideration, unto this
73
578 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
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 unto us in the gospel. m
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 spi-
ritual decays; as the psalmist complains, Psal. xxxii. 4. ' For
day and night thy hand was heavy upon me ; my moisture is
turned into the drought of summer.' Had we not had a lat-
ter 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 husbandmen 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 be-
comes 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 need of being excited by such warning, unto a diligent con-
sideration of their state and condition. It is true, that the lat-
ter 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 to 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
earned in a stream of warm natural affections, may not so em-
inently abound in the latter spring of old age ; but those which
are pf*ft£T fer the season, as namely, spirituality, heavenly-
mindedne^ weanedness from the world, readiness for the
cross, ana death, are necessary, even in old age, to evidence
that we have a living principle of grace, and to shew thereby
that God is upright, he is our rock, and there is no unrighteous-
AND OF OBTAINING FRESH SPRINGS OF GRACE. 579
ness in him. What is further to be insisted on, shall be reduced
unto these four heads.
First, That the constitution of spiritual life, is such as is
meet to thrive, grow, and increase unto the end, and will do so,
unless it be from the default of them in whom it is.
Secondly, That notwithstanding this nature and constitution
of spiritual life, yet believers are subject unto many decays, part-
ly gradual, and partly by surprisals into temptation, whereby
the growth of it is obstructed, unto the dishonour of the gospel,
and the loss of their own peace with joy.
Thirdly, I shall shew 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.
Fourthly, 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 obedi-
ence, which are to the praise of God by Jesus Christ ; and then
we shall make application unto this case, of that truth which
of the preceding discourse, is the subject.
First, 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 tempo-
rary 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 de-
scribed by our Lord Jesus Christ, Matth. xiii. 20, 21. 'But he
that received the seed into stony places, the same is he that
heareth the word, and anon with joy receiveth it ; yet hath he
not root in himself, but dureth for a while; for when tribula-
tion or persecution ariseth because of the word, by and by he
is offended.' 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 exa-
mination of himself as unto the nature of the principle of his
580 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
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 al-
ways 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 in-
crease and 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, Psal.
cxix.35. 105. Is.xxvi. 7. Psal. xxiii. 3. Matth. hi. 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 1 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 increased! 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 afterwards ; and so doth the morning light also.
There is no visible difference as unto light, between theliffht
of the morning, and the liy;ht 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 hy-
pocrite, 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
AND OF OBTAINING FRESH SPRINGS OF GRACE. 5S1
give a greater lustre of profession, than the grace of others sin-
cerely converted unto God may attain unto. But herein they
discover their different natures ; the one increaseth and goeth
on constantly, though it maybe 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 of spiritual life in us. And it is fit that pro-
fessors 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 de-
ceive 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 even-
ing light ; after a while it hath recovered itself unto a greater
lustre than before, manifesting that it increased in itself, whilst
it was eclipsed fts 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
5S2 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
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,' ver. 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 ensnared 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, self-denial, and spirit-
uality 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 in-
deficient 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 nourish un-
to the end, such as that in the Psalm which we have consider-
ed ; 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, pro-
mises of this nature, namely, that by the dispensation of the
Spirit of Christ, and supplies of his grace, our spiritual life shall
nourish, and be made fruitful to the end, I shall briefly call over
one of them only at present, which is recorded, Is. 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.'
AND OF OBTAINING FRESH SPRINGS OF GRACE. 583
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 pro-
perly to the times of the gospel, when the righteous were to
flourish ; and it is a promise of the new covenant, as is mani-
fest, in that it is not given unto believers, but it is also extend-
ed 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 con-
version 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 con-
version ; ' We are not sufficient of ourselves, our sufficiency is
of God,' 2 Cor. iii. 5. Being left to ourselves, we should utter-
ly 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 pro-
mises of the same nature there are many ; but we must observe
two things concerning them, that we may be satisfied in their
accomplishment. As,
(1.) The promises of the new covenant, as unto the first com-
munication of grace unto the elect, are absolute and uncondi-
tional ; they 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 on
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
5S4 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
must be made, and so for ever. But this is the glory of cove
nant-promises, that as unto the communication of the grace of
conversion and sanctification unto the elect, they are absolute-
ly free and unconditional. 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 gos-
pel-obedience is expected from us unto this end, 2 Pet. i. 4 — 10.
' Whereby are given unto us exceeding great and precious pro-
mises; that by these you might be partakers of the divine na-
ture, having escaped the corruption that is in the world through
lust. And besides this, giving all diligence, add to your faith,
virtue; and to virtue, knowledge; and to knowledge, temper-
ance; and to temperance, patience ; and to patience, godliness ;
and to godliness, brotherly kindness; and to brotherly kind-
ness, charity. For if these things be in you, and abound, they
make you that ye shall neither be barren, nor unfruitful in the
knowledge of our Lord Jesus Christ. But he that lacketh these
things, is blind, and cannot see far off, and hath forgotten that
he was purged from his old sins. Wherefore the rather, bre-
thren, give diligence to make your calling and election sure ;
for if you do these things, ye shall never fall.' This is the or-
dinary method of the communication of all supplies of grace to
make us spiritually flourish, and be fruitful ; namely, 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 de-
cays and backslidings, Isa. lvii. 17, 18. ' For the iniquity of
his covetousness was I wroth, and smote him : I hid me,
and was wroth, and he went on frowardly in the way of his
heart. I have seen his ways, and will heal him : I will lead
him also, and restore comforts unto him, and to his mourners.'
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, flou-
rishing, and fruitfulness, if we are negligent in the due improve-
AND OF OBTAINING FRESH SPRINGS OF GRACE. 585
ment 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 gos-
pel, 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 ful-
filled. We have, therefore, innumerable blessed promises con-
cerning 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 befal us whilst we are
asleep in spiritual sloth and security ; fervent prayer, the ex-
ercise 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 in-
creased, 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 thereon, 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.'
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 com-
mon 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 confir-
mation ; 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.
The second thing proposed is, That notwithal this provision
74
586 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
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 pros-
perity, 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 form of godliness, they deny the power
of it, Prov. i 31. 'Therefore shall they eat of the fruit of their
own way, and be filled with their own devices.' 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 oc-
casional 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 igno-
rance of the right way for their healing, they do not many of
them obtain a speedy recovery, yet none of them do approve
themselves in such a condition, or turn unto any undue reliefs.
Now thai 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 OF OBTAINING FRESH SPRINGS OF GRACE. 587
and works, in the weakening of the internal principle of spirit-
ual 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 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 condi-
tion. So is it with the church of Rome ; and I wish others
did not in some measure follow them therein.
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 an account of himself,
Psal. xxxviii. ver. 2 to the 10th. ' O Lord, thine arrows stick
fast in me, and thy hand presseth me sore. There is no sound-
ness 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 Da-
vid 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, ver. 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, ver.
5. And this folly is that alone which makes such a condition
dangerous ; namely, when men on their surprisals in sin, do
588 THE MEANS OF THE RECOVERY OP SPIRITUAL DECAYS,
not speedily apply themselves unto healing remedies. (3.) That
he had herein a continual sense of the displeasure of God by
reason of sin, ver. 2 — 4. (4.) That he was altogether restless
in this state, mourning, groaning, labouring continually for de-
liverance. This is a clearer delineation of the condition of be-
lievers, 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 can-
not 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 the 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 held any long continuance
in the ways of it, having withal been exposed unto the tempta-
tions of life, and much exercised with the occasions of it ; but
that they have been asleep in their days, as the Spouse com-
plains of herself, Cant. v. 2. ; that is, they have been overtaken
with decays of one sort or another, either with respect unto spi-
ritual or moral duties, in their relation unto churches or fa-
milies ; 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 profes-
sion are subject unto. And these for the most part proceed
from formality in holy duties, under the constant outward per-
AND OP OBTAINING FRESH SPRINGS OF GRACE. 589
for man ce of them ; vehement engagements in the affairs of life,
an overvaluation of sinfnl 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 temp-
tation of the days wherein we live, which things are not now to
be spoken unto.
Thirdly, But I come to that which was proposed in the third
place ; namely, to shew 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 men do call for
it. This is the secret root of all our evil which will not be re-
moved 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 spirit-
ual 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 sick-
ness, and their wound, will apply themselves unto wrong, use-
less remedies, like them in the prophet, Hos. v. 13. ' When
Ephraim saw his sickness, and Judah saw his wound, then
went Ephraim to the Assyrian, and sent to king Jareb ; yet
could he not heal you, nor cure you of your wound.' But none
will make use of any cure who see no disease at all. Where-
fore, to fasten a conviction hereof on the minds of some, we may
make use of the ensuing inquiries and observations.
I. Have you in the way of your profession had any experi-
ence of these spiritual decays 1 I doubt not but 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 scarce with any of these
590 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
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 express-
ed it, Psal. ciii. I — 5. ' Bless the Lord, O my soul ; and all
that is within me, bless his holy name. Bless the Lord, O my
soal, 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 loving kindness
and tender mercies. Who satisfieth thy mouth with good
things ; so that thy youth is renewed like the eagles.' So doth
he celebrate his deliverance from that estate, whereof he com-
plains, Psal. xxxviii. which we mentioned before. And there
is no grace or mercy that doth more affect the hearts of believ-
ers, 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, Psal.
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 here-
in ; 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.
(1.) That indeed you have never had any flourishing spirit-
ual state in your souls. He that hath been always weak and sick-
ly, 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, know what it is to want life. But he that
from an exquisite temper of health, falls into languishing dis-
tempers, knows distinctly, both how it was, -and how it is with
him. And the frame of the minds of many professors of reli-
gion, with the manner of their walking, is such, as that if they
AND OF OBTAINING FRESH SPRINGS OF GRACE. 591
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 destruc-
tion 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 other-
wise 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, ' Re-
member whence you are fallen, and repent, and do your 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 dan-
ger 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 graces, 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 in 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 fiourisheth in grace
and gifts, when it hath nothing but a noise of words in their
stead.
592 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
So God testified concerning Ephraim, that £ grey hairs were
sprinkled on him, yet he knew it not,' Hos. vii. 9. ; he was in
a declining, dying condition, but did not understand it. Hence
it is added, ' They did not return to the Lord their God, nor
seek him for all this,' ver. 10. If men will not learn, and own
their spiritual decays, there is no hopes of prevailing with
them to return unto the Lord; 'The whole have no need of a
physician, but the sick ; Christ eame 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 re-
covery of their decays ; they acknowledged 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 ;
1 1 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 you 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, 1 would ask of some, whe-
ther they have been able to maintain spiritual peace and joy in
their souls ? I take it for granted, that ordinarily they are in-
separable adjuncts of the life of faith, in an humble fruitful walk
before God. The Scripture testified! that they are so, and no
experience lies against it in ordinary cases. And 1 suppose that
those unto whom I speak, do in some measure know what they
are, and do not delude themselves with fancies and imagina-
tions ; they have substance in them, however by some derided,
and to some unknown. Have this peace and joy been main-
tained and borne sway in your minds ? have they under all tri-
als and surprisals been quickly composed by them ? or are you
not rather on all occasions uneasy and perplexed ? This is cer-
AND OP OBTAINING FRESH SPRINGS OF GRACE. 593
tain, 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. Not to inquire further into things internal and hidden,
wherein men may justify themselves if they please, there are
too many open visible evidences of these decays among profes-
sors of religion ; they have not kept them from the eyes of the
church, nor yet from the world. Do pride, selfishness, world-
liness, levity of attire, and vanity of life, with corrupt unsa-
voury 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 ways ; and yet as unto
things of outward appearance, how little distinction is left be-
tween it, and those who would be esteemed more strict profes-
sors 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 peo-
ple of old, ' Thou hast been weary of me, O Israel V 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 V do we not abide, yea, abound in the du-
ties of his service ? what can be more required of us ? wherein
are we to blame ? This were something indeed, but it is often
so, that men are weary of God, when they even weary God
with their duties and services, Isa. i. 13, 14. ' Bring no more
vain oblations, incense is an abomination unto me, the new
moons and sabbaths, the calling of assemblies I cannot away
with, it is iniquity, even the solemn meeting. Your new moons,
and your appointed feasts my soul hateth ; they are a trouble
unto me, I am weary to bear them.' God says in his word, he
is weary ; they say in their hearts, they are weary. Mai. i. 13.
75
594 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
1 Behold what a weariness is it ! and ye have snuffed at it, saith
the Lord of hosts.' Bat I answer,
1st, Many cannot with any modesty make use of this pre-
tence. Their sloth, indifference, and negligence in the observ-
ance of the duties of divine worship, both in private and in pub-
lic, is notorious. In particular, is not the duty of family-pray-
er 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 dedica-
tion of a family unto God, strengthened by the constant exam-
ple 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 mis-
carriages ? And as unto the public worship of God, I wish that
sloth and indifferency did not appear upon too many, under va-
rious pretences. But,
2dly, 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.
(L.) They may be so, with respect unto that spirituality and
intention of mind unto the exercise of all grace, which are re-
quired unto such duties. These are the life, the soul, the ani-
mating principle of them, without which their outward perform-
ance 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 worshipped 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 holy duties, is a matter
whereunto great spiritual diligence and watchfulness is re-
quired : Watch unto prayer. A thousand pretences rise against
it ; all the arts of sloth, formality, weariness of the flesh, and
AND OF OBTAINING FRESH SPRINGS OF GRACE. 595
the business of life, do contend to frustrate the design of it.
And the suitableness of resting- in the work done unto the prin-
ciples 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 har-
dened 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 perform-
ance of them either public or in their families, men may be
weary of God : and according as they are remiss in the con-
stant keeping up of spirituality, and 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 de-
cays, 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,' as Isa. lxiv. 7. it is an evidence of a good
temper of spiritual health in the soul. But this will not be done
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 pow-
er. 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 communion with God
by them.
596 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAY
5. If we should make a particular inquiry into the state of
our 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 1 are they in us, and do abound, as the Apostle speaks ?
2 Pet. i. 8. < For if these things be in you, and abound, they
make you that ye shall neither be barren, nor unfruitful in the
knowledge of our Lord Jesus Christ.' Do we bring forth the
fruit of them so as to shew the faithfulness of God in his supply
of grace? 1 shall not make a particular inquiry into them, but
only give two general rules whereby we may try ourselves with
respect unto them all.
1st, 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 describ-
ed 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, ground-
ed 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 diges-
tion thereon, doth give of a good state of health in the body.
This therefore we are to inquire into. Doth it abide in us as
formerly 'I We hear the word preached as much as ever ; but
do we do it with the same desire and spiritual relish as before 1
Some hear to satisfy their conviction, some to please their fan-
cies, and some to judge of the persons by whom it is dispensed.
It is but in few that the necessary preparation for the due re-
ceiving of it are 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.
jHence they are apt to think, that the meat which they had for-
; AND OP OBTAINING FRESH SPRINGS OF GRACE. 597
merly 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 their spiritual ap-
petite unto the word of God ; and this makes the word lose its
power and efficacy towards them. That word which the Psalm-
ist says is 'sweeter than honey, or the honey-comb,' Psal. 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.
2dly, 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 cxixth 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 enough from being the one thing ; every other
thing is preferred before it, and it can hardly crowd in to pos-
sess 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 all 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
598 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
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.
Lastly, I might also instance in the usefulness 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 fall-
en 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 en-
deavour to leave convictions on the minds of some concerning
their spiritual decays, and the necessity of seeking after a revi-
val 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 con-
tinued unto us. And the truth is, I meet with none, who are
Christians of any considerable experience, and 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.
Fourthly, 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 nourish in the inward principle, and outward fruits
of spiritual life, which will bring us back unto the considera-
tion of that truth, which we may seem to have diverted from.
And to this end, the things ensuing are proposed unto consi-
deration.
1. The state of spiritual decays is recoverable. No man
AND OF OBTAINING FRESH SPRINGS OF GRACE. 599
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 re-
coveries every day, we should go off with a perpetual backslid-
ing. But then, as was said, it is required that the right means
of it may be used, and not that which is destructive of what is
designed, whereof I shall give an instance. When trees grow
old, or are decaying, it is usual to dig about them, and manure
them, which may cause them to nourish 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 ; finding 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 the soil, or turning from one way in religion to ano-
ther as some have turned Papists, some Quakers, and the like,
apprehending that fault to be in the religion which they pro-
fessed, 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 themselves into such a
multitude of particluar directions, as it is inconsistent with my
design here to handle. Besides, the way which I intend to pro-
pose 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
600 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
unto these things, I shall only assert their necessity, with a
double limitation.
1st, 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 pre-
tence soever they may be used ; Who hath required these things
at your hands ? Want hereof, is that whereby a pretended de-
sign to advance religion in the Papacy, hath ruined it. They
have, under the name and pretence of the means of mortifica-
tion, or the duties of it, invented and enjoined, like the Phari-
sees, 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 confes-
sions, disciplines, pilgrimages, fastings, abstinence, framed pray-
ers to be repeated in stated canonical hours, in such a length
and number. In the labour of these things, they exercise them-
selves 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 them-
selves unto in the Papacy, and which guilt in the darkness of
corrupted nature vehemently calls for. Secondly, An extra-
ordinary multiplication of such duties, as for the substance of
them are required of us. An instance of 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 first-born for my transgression,
the fruit of my body for the sin of my soul V And by this
AND OF OBTAINING FRESH SPRINGS OF GRACE. 601
means they hope for a restitution into their former condi-
tion. And whereas spiritual decays are of two sorts ; first,
from the power and effect of convictions only, which are multi-
plied among temporary believers ; and, secondly, from degrees
in the power and effects of saving grace. Those whose decays
are of the 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 redoubling attendance unto the duties of morti-
fication, 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 an holy earnestness, and vehement rebukes, of the entrance
of any other frame, to keep the mind spiritual and heavenly in
its thoughts and affections.
2dly, 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 con-
fidence, none shall prosper in it, 2 Cor. iii. 5. ' Not that we are
sufficient of ourselves to think any thing as of ourselves ; but
our sufficiency is of God, chap. ix. S. And God is able to make
all grace abound towards you ; that ye always having all suf-
ficiency in all things, may abound to every good work.' 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
76
they will pray, and read, and fast, and be liberal to the poor, and
now 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 na-
tural 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 accompany-
ing 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 de-
clared. Wherefore,
3. The work of recovering backsliders or believers from un-
der their 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, back-
slidings, 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.
1 O Israel, return unto the Lord thy God, for thou hast fallen
by thine iniquity. Take with you words, and turn to the Lord,
say unto him, Take away all iniquity, and receive us gra-
ciously ; so will we render the calves of our lips, &c. I will
heal their backslidings, 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, 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.
AND OF OBTAINING FRESH SPRINGS OF GRACE. 603
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 dis-
ease 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, (O Israel, return,)
was made when the generality of the people were wicked and
devoted unto utter destruction. So it is declared m the last
words of the foregoing chapter, and their desolation fell out
not long after accordingly. Wherefore, no season, nor circum-
stances 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 ac-
companied with partial defects in the best ; ' Because iniquity
aboundeth, the love of many shall wax old,' Matth. 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, O Israel, return, take with you words. And if I could
see that God did stir up his faithful ministers to apply them-
selves in a peculiar manner unto this work of pressing vehe-
mently all their congregation 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
604 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
may be healed, in a way suited unto the glory of God, is renewed
repentance. And this acts itself,
1st, In fervent prayer ; Take with you words, and say, con-
sider 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 iniqui-
ty ; that is, the taking of it away ; and no sin is omitted, all
being now become equally burdensome ; take away all iniqui-
ty. 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, receive good ; but both the words be-
ing 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 an healing of
their backslidings : for under them they are sensible that they
are obnoxious unto God's displeasure.
2dly, Affectionate confessions of the sin, wherein their back-
slidings did consist, or which were the occasions of them.
' Ashur shall not save us, &c. 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 unto the prevailing
sins, of the days wherein we live, by conformity unto the world.
Of these sins God expecteth a full and free confession in order
unto our healing.
3dly, 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
AND OF OBTAINING FRESH SPRINGS OF GRACE. 605
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 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 any where a more
illustrious instance and testimony of the consistency and har-
mony which is between sovereign grace, and the diligent dis-
charge of our duty, than we have in this place; for as God
promiseth, that he would heal their backslidings out of his free
love, ver. 4. and would do it by the communication of effectual
grace, ver. 5. ; so he enjoins them all these duties in order there-
unto.
(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 mothod 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 it-
self, by stirring us up unto sincere endeavours after it, in the
perseverance of these duties. And until we see better evi-
dences 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, (I.) 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 falling off from
God, unto whom they are now exhorted to return. These
bring the souls of men into a diseased estate, and danger of
death ; the cure hereof, is the work of God alone. Hence he
gives himself that title, ' I am the Lord that healeth thee,' Exod.
606 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
xv. 28. And because of the poisonous nature of sin, and the
danger it brings of eternal death unto the souls of men, the re-
moval of it, or a recovery from it, is often called by the name
of healing, Psal. vi. 2. Isa. lvii. 18, 19. Hos. vi. 1. Here it in-
cludeth 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 unto Israel, as we shall see. This is God's healing of
backslidings.
2. In the causes of it, which are, (I.) 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 ef-
ficient 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 plenti-
ful supply of effectual grace ; I will be as the dew unto Israel.
Fresh supplies of the Spirit of grace from above are so express-
ed ; this is necessary unto our healing and recovery.
3. It is described by its effect, which is a much more abun-
dant 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 the grace so communicated. I have a little in-
sisted on the opening of this 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 no-
thing remains, but only the especial way, whereby in the exer-
cise 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 shew how great a thing it is to have our spirit-
ual 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 di-
vine 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,
AND OF OBTAINING FRESH SPRINGS OF GRACE. 607
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 implicitly 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 mention-
ed, 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
declared 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 ef-
fectively, so as that our ability for vital acts is from him, Gal.
ii. 20. ' I am crucified with Christ ; nevertheless I live ; yet
not 1, but Christ liveth in me ; and 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.' Col. iii. 1, 2. Are we then any of us
under convictions of spiritual decays ? or do we long for such
608 THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS,
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 pre-
scribed unto us ; but however we should endeavour to apply
ourselves unto the one or the other, they would yield us no re-
lief, 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 thera
all. This is that which hath been so much insisted on in the
foregoing discourses as that it ought not to be again insisted on ;
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 re-
vealed unto us in the Scripture, is the only effectual way to ob-
tain 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, shew, ' that the Lord is upright, that he is
our Rock, 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 ap-
plication of the sacred truth before declared.
First, This direction is given us, Psal. xxxiv. 5. 'They
looked unto him, and were lightened, and their faces were not
ashamed.' That it is Christ, or the glory of God in him, that
THE MEANS OF THE RECOVERY OF SPIRITUAL DECAYS. 609
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 ap-
prehension of who and what he is. The issue or effect hereof
is, that they were lightened ; that is, received fresh communi-
cation of spiritual, saving, refreshing light from him, and conse-
quently of all other graces, whence \heir faces were not asham-
ed ; nor shall we fail in our expectation of new spiritual com-
munication, 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 this
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, Mic. 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 I will pour upon the house of
David, and upon the inhabitants of Jerusalem, the spirit of grace
and of supplications, and they shall look upon me whom they
have pierced, and they shall mourn for him, as one that mourn-
eth for his only son, and shall be in bitterness for him, as one
that is in bitterness for his first-born.' And it is so also of de-
siring strength from him, to enable us to endure all our trials,
troubles and afflictions, with patience unto the end, Heb. xii.
2. ' Looking unto Jesus the author and finisher of our faith ;
who for the joy that was set before him, endured the cross, de-
spising the shame, and is set down at the right hand of the throne
of God.' 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.
i. It will be affected by that transforming power and effica-
17
610 THE MEANS OP THE RECOVERY OF SPIRITUAL DECAYS,
cy, 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. Herein all revivals and a)/ flourishings are contain-
ed. To have a good measure of conformity unto Christ, is all
whereof in this life we are capab/e ; the perfection of it is eter-
nal blessedness. According ns are our attainments therein, so
is the thriving and flourishing of the life of grace in us, which
is that which is aimed jn". 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 u^5 and to cause us to abound in all duties of obe-
dience. Tins way of producing these effects, flesh and blood
will not reveal ; it looks like washing in Jordan to cure a lepro-
sy ; buc the life of faith is a mystery known only unto them in
whom 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 de-
clared. And it is several ways effectual unto the end now pro-
posed. For,
1st, 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
spritual weakness and indisposition, Col. iii. 1 — 5. ' If ye
then be risen with Christ, seek those things which are above,
where Christ sitteth on the right hand of God. Set your affec-
tion on things above, not on things on the earth. For ye are
dead, and your life is hid with Christ in God. When Christ,
who is our life, shall appear, then shall ye also appear with him
AND OF OBTAINING FRESH SPRINGS OF GRACE. Gil
in glory. Mortify therefore your members which are upon the
earth ; fornication, uncleanness, inordinate affection, evil con-
cupiscence, and covetousness, which is idolatry.' Eph. v. 8.
c For ye were sometimes darkness, but now are ye light in the
Lord ; walk as children of light.'
2dly. 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, Rom. v. 3
— 5. ' And not only so, but we glory in tribulations also, know-
ing that tribulation worketh patience ; and patience, experience ;
and experience, hope ; and hope maketh not ashamed, because
the love of God is shed abroad in our hearts, by the Holy
Ghost which is given unto us.' 2 Pet. i. 5 — 8. 'And besides
this, giving all diligence, add to your faith, virtue ; and to vir-
tue, knowledge ; and to knowledge, temperance ; and to tem-
perance, patience ; and to patience, godliness ; and to godliness,
brotherly kindness; and brotherly kindness, charity. For if
these things be in you, and abound, they make you that ye shall
neither be barren, nor unfruitful in the knowledge of our Lord
Jesus Christ.' 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.
Lastly, 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 afresh spring of grace be obtained, in a careless,
slothful course of profession. Constant watching, fighting,
contending against sin, with cur utmost endeavour for an abso-
lute conquest over it, are required hereunto. And nothing will
so much excite and encourage our souls hereunto, as a constant
612 THE MEANS OF THE RECOVERY, &C.
view of Christ and his glory ; every thing in him hath a con-
straining power hereunto, as is known to all who have any ac-
quaintance with these things.
THE END,
*
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